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Journal articles on the topic 'Bosnian Muslim'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 January 2023

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1

Karčić, Harun. "Constructing the Internal Enemy." Context: Journal of Interdisciplinary Studies 6, no. 2 (2022): 55–90. http://dx.doi.org/10.55425/23036966.2019.6.2.55.

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This paper analyses five major Bosnian daily newspapers over a period spanning from August 1st, 2018 until August 2019 ,31 and attempts to discern the main patterns in the discourse over Muslims and Islam in Bosnia and Herzegovina. The results of this research show three major discursive patterns when covering Muslims and Islam in the country: Bosnian Muslims as political obstructionists; Bosnia and Herzegovina as a haven for Muslim extremists and finally Muslim migrants as a threat to the country and to Europe.

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Friedman, Francine. "The Muslim Slavs of Bosnia and Herzegovina (with Reference to the Sandžak of Novi Pazar): Islam as National Identity." Nationalities Papers 28, no. 1 (2000): 165–80. http://dx.doi.org/10.1080/00905990050002498.

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The Bosnian Muslims have only fairly recently become internationally identified as a national group. As a matter of fact, Bosnia and Herzegovina itself has had until lately a low recognition value to most people not living in southeastern Europe. Indeed, to many it has become a shock to discover that a fairly large group of Muslims resides in the middle of Europe, not to mention that they have become the object of ethnonationalistic violence at the end of the twentieth century. A further seeming incongruity in the international arena is the claim by many Bosnian Muslims that they should not be

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Borić, Emir. "Tradition of lead casting (molybdomancy) in central Bosnia: An anthropological approach." Bastina, no. 55 (2021): 435–54. http://dx.doi.org/10.5937/bastina31-32592.

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In this paper we discussed about the occult ritual present in Bosnian culture, specifically linked to the tradition of Bosnian Muslims. In the first part of the paper we explored the specific bordering segments of magic and religion relying on the theories of famous sociologists/ anthropologists. The second part of the paper primarily consists of recent studies on the topic of lead casting in Bosnian cultural context, being primarily focused on Bosniack (Bosnian Muslim) recent tradition. The third part has been dedicated to the specific anthropological research of lead casting procedures in tw

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Jahić, Adnan, and Edi Bokun. "PROTOKOL O SASLUŠANJU HAFIZA MUHAMEDA EF. PANDŽE U ODSJEKU ZA SUZBIJANJE PROTUDRŽAVNE DJELATNOSTI REDARSTVENE OBLASTI ZA GRAD ZAGREB U JANUARU 1944. GODINE." Historijska misao 6, no. 6 (2021): 151–77. http://dx.doi.org/10.51558/2303-8543.2021.6.6.151.

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This paper provides a translation into Bosnian of a statement signed in the Zagreb police on January 21, 1944 by Hafiz Muhamed ef. Pandža, a member of the Ulema-medžlis in Sarajevo and the initiator of a short-lived Muslim liberation movement which was envisioned as the main military support for Bosnian Muslims in the final days of World War II. The broader military-political context necessary to understand the meaning and content of a given statement is depicted. Although controversial in many ways, the statement is especially illustrative when it comes to the views of the traditional Bosnian

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Savoskin, A. M., and O. Yu Kurnykin. "Participation of the Organization of the Islamic Conference in the Settlement of the Bosnian Crisis of 1992-1995." Izvestiya of Altai State University, no. 3(125) (July 12, 2022): 45–50. http://dx.doi.org/10.14258/izvasu(2022)3-07.

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The Bosnian Crisis became a milestone in the process of disintegration of Yugoslavia. An important role in the development and settlement of the conflict was played by external actors, represented both by the countries of the West, as well as NATO and the EU, and by the Muslim community, which actively supported their co-religionists in Bosnia. On behalf of the latter, the Organization of the Islamic Conference (OIC, since 2011 — the Organization of Islamic Cooperation), which is the most authoritative and representative Muslim international organization, spoke. The position of the OIC, its in

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Estavdić, Edina. "THE FIRST BOSNIAN-TURKISH/TURKISH BOSNIAN LEXICOGRAPHIC WORK." Journal Human Research in Rehabilitation 1, no. 2 (2011): 47–50. http://dx.doi.org/10.21554/hrr.121104.

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In this work, the authoress interprets the first Bosnian-Turkish/Turkish-Bosnian dictionary by Maqbul-i 'Arif, or better known as Potur Shahidi written by Muhamed Hevai Uskufi, a Bosnian Muslim born in Tuzla, Bosnia and Herzegovina in 1631 (Hevaji, 1724)

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Pilarska, Dr Justyna. "Bosnian multiconfessionalism as a foundation for intercultural dialogue." European Journal of Social Sciences Education and Research 10, no. 2 (2017): 24. http://dx.doi.org/10.26417/ejser.v10i2.p24-33.

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Muslim communities in the Balkans where the practice of Islam had been developed in the European context, can be used as an exemplification of the bridge between the Islamic East and the Christian West. Although for over 400 years Bosnia was under the Ottoman rule, Muslims became one of the many first Yugoslav, and then Bosnian communities, contributing to the dynamic, yet moderate area of ontological and axiological negotiations within the cultural borderland, sharing the living space with members of the Orthodox church, Catholics, a small Jewish community, and even Protestants. The history o

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Šehagić, Merima. "How a Collective Trauma Influences Ethno-Religious Relations of Adolescents in Present-Day Sarajevo, Bosnia-Herzegovina." Social Inclusion 4, no. 2 (2016): 133–43. http://dx.doi.org/10.17645/si.v4i2.497.

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This article combines a historical perspective on intergenerational transmission of collective trauma with a psycho-anthropological approach in regards to the construction of multiple identifications by Bosniak adolescents growing up in Bosnia and Herzegovina, after the Balkan war that took place in the early 1990s. This research is based on the ethnographic fieldwork I conducted during my three-month stay in Sarajevo, a city that has been the center of battles between Bosnian Serbs and Bosniaks. The aim of this research is to understand the ways in which memories of the war linger on in conte

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Fejzić, Elvis. "Political Thought in Bosnia and Herzegovina During Austro-Hungarian Rule, 1878–1918." East Central Europe 39, no. 2-3 (2012): 204–36. http://dx.doi.org/10.1163/18763308-03903011.

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Political thought in Bosnia and Herzegovina during Austro-Hungarian rule can be researched by a thorough analysis of the engagement of local political elites with pressing contemporary issues. There were four distinct political clusters in Bosnia and Herzegovina at the time: the Bosniak Muslim, Serbian, and Croatian ones were crystallized around an ethnoreligious principle; while Social Democrats as a coherent group were based on the principle of civic and working class identity, and were consequently indifferent towards ethnicity and religion. Members of the four groups markedly differed in t

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Mahmutćehajić, Rusmir. "ANDRIĆISM." East European Politics and Societies: and Cultures 27, no. 4 (2013): 619–67. http://dx.doi.org/10.1177/0888325413494773.

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Andrić’s fiction is closely identified with Bosnia and often taken for a faithful reflection of that country’s culture, social relations, and tragic history. Rather than reflecting Bosnian pluralism, however, his oeuvre undermines its very metaphysical underpinnings, in part because his works are so firmly rooted in the European experience of the nineteenth and twentieth centuries. From the perspective of a dominant modernity, certain cultures and peoples came to be presented as un-European, Oriental, and essentially foreign. Bosnia, which had always been a religiously plural society, now beca

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Đurović, Draženko. "PROBLEM NACIONALNOG OPREDJELJENJA BOSANSKOHERCEGOVAČKIH MUSLIMANA 1945–1954: IZMEĐU POLITIKE KPJ/SKJ I OSJEĆAJA PRIPADNOSTI „TURSKOJ VJERI“." Istorija 20. veka 40, no. 2/2022 (2022): 423–40. http://dx.doi.org/10.29362/ist20veka.2022.2.dju.423-440.

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Although the CPY advocated the existence and equality of the three peoples of Bosnia and Herzegovina during the liberation and revolutionary struggles, at the end of the Second World War a change of political course on the status of Muslims and a renunciation of the affirmation of their national identity followed. Despite the fact that the “people’s government” took a position on the “free” national expression of the Bosnian population of the Islamic religion, the political circumstances and relations established after the liberation, to some extent, guided the national “evolutionary path” of

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Begović, Nedim. "Freedom of Religion or Belief." Context: Journal of Interdisciplinary Studies 7, no. 1 (2021): 63–84. http://dx.doi.org/10.55425/23036966.2020.7.1.65.

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The aim of this paper is to analyse how Bosnian Muslims, both as part of the global Muslim Ummah and an autochthonous European people, view the European or, more broadly, Western concept of the individual right to freedom of religion. While the paper does provide a historical review of their engagement with freedom of religion from the time of the Ottoman conquest and the spread of Islam among the population until the period of the socialist Yugoslavia in the 2nd half of the 20th century, the focus is on the period since the 1990s, during which Bosnian society has been undergoing transformatio

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13

Lucic, Iva. "In the service of the nation: intellectuals’ articulation of the Muslim national identity1." Nationalities Papers 40, no. 1 (2012): 23–44. http://dx.doi.org/10.1080/00905992.2011.635642.

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This article explores the emerging national narratives about Muslim national identity in the period of the 1960s and 1970s. After the national recognition of a Bosnian Muslim nation, which was proposed by the members of the Central Committee of Bosnia and Herzegovina, it was the intellectuals’ task to endow the national category with cultural repertoire. Hereby affirmative as well as negating discursive practices on the national status of Muslims entered the debates, which geographically expanded the republican scope of Bosnia and Herzegovina. The author examines internal discussions of the LC

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Mesarič, Andreja. "Disrupting Boundaries between Traditional and Transnational Islam: Pious Women's Engagement with Islamic Authority in Bosnia-Herzegovina." Slavic Review 79, no. 1 (2020): 7–27. http://dx.doi.org/10.1017/slr.2020.7.

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The contemporary Islamic landscape in Bosnia-Herzegovina is often depicted as marked by fault lines between different Muslim groups, many of which are described as products of foreign intervention. This paper argues that this image does not reflect the multiplicity of Islamic discourses and practices, and the many ways that Bosnian Muslims engage with, promote, and resist them on the ground. It explores how pious Muslim women can move between different approaches to Islam over time, engage with a range of Islamic actors simultaneously, and draw on their teachings selectively or situationally w

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Gibas-Krzak, Danuta. "The Development of Muslim Nation in Bosnia and Herzegovina." Review of Croatian history 16, no. 1 (2020): 177–92. http://dx.doi.org/10.22586/review.v16i1.11491.

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The main goal of this article is to show the conditions and circumstances of the formation of Muslim nation in communist Yugoslavia and the increase of its significance during and after the civil war 1992-1995. Furthermore, author presents the characteristics of contemporary nationalism, and distinguishes specific Balkan nationalism, which is often chauvinistic, ahistorical, militant and exclusive, of ethnocultural character. The identity of Bosnian Muslims originated from belief that their origin, language and culture related to Bosnia and Herzegovina, which makes them different from the Turk

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Mahmutćehajić, Rusmir. "Genocidsko antibosanstvo / Genocidal Anti-Bosnianism." Pregled: časopis za društvena pitanja / Periodical for social issues 62, no. 2 (2021): 1–20. http://dx.doi.org/10.48052/19865244.2021.1.1.

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In this study on “Genocidal anti-Bosnianism”, five elements of anti-Bosnian ideology are looked at with reference to past and potential genocides: (1) orientalism and self-orientalization and Turkification and self-Turkification as applied to the Muslim section of the Bosnian people; (2) the ideological justification of the war against Bosnia and her people by reducing it to a Civil War; (3) the ideological inversion (and so undermining) of any potential politically conscious Bosnian identity (Bosnianhood); (4) the means and mechanisms for anamnesis in understanding the genocidal anti-Bosnian

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Mahmutćehajić, Rusmir. "Genocidsko antibosanstvo / Genocidal Anti-Bosnianism." Pregled: časopis za društvena pitanja / Periodical for social issues 62, no. 1 (2021): 1–26. http://dx.doi.org/10.48052/19865244.2021.2.1.

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In this study on “Genocidal anti-Bosnianism”, five elements of anti-Bosnian ideology are looked at with reference to past and potential genocides: (1) orientalism and self-orientalization and Turkification and self-Turkification as applied to the Muslim section of the Bosnian people; (2) the ideological justification of the war against Bosnia and her people by reducing it to a Civil War; (3) the ideological inversion (and so undermining) of any potential politically conscious Bosnian identity (Bosnianhood); (4) the means and mechanisms for anamnesis in understanding the genocidal anti-Bosnian

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18

Evans, Malcolm D., and Danesh Sarooshi. "II. Command Responsibility and the Blaskic Case." International and Comparative Law Quarterly 50, no. 2 (2001): 452–65. http://dx.doi.org/10.1093/iclq/50.2.452.

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A disturbing feature of the conflict in the former Yugoslavia was the extent to which civilians were the target of military attacks by all three of the armed forces of the main ethnic communities. It was the military attacks by the armed forces of one of these ethnic communities—the Bosnian Croats (HZHB)—against Bosnian Muslim civilians and associated events in the Lasva Valley region of Central Bosnia from May 1992 to January 1994 that led to the indictment and eventual conviction of General Tihomir Blaskic.

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Mcdermott, Yvonne. "Prosecutor V. Karadžić (ICTY)." International Legal Materials 52, no. 5 (2013): 1117–56. http://dx.doi.org/10.5305/intelegamate.52.5.1117.

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On July 11, 2013, in the case against Radovan Karadžić, the Appeals Chamber of the International Criminal Tribunal for the former Yugoslavia (ICTY) held that the evidence presented against the accused, if taken at its highest, could lead a reasonable trier of fact to find that genocide against Bosnian Muslim and/or Bosnian Croat groups had occurred in Bosnia and Herzegovina in 1992. This decision overturned an earlier ruling by Trial Chamber III on the accused’s motion for acquittal pursuant to Rule 98bis of the Rules of Procedure and Evidence, which found that there was insufficient evidence

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Gucka, Agnieszka. "„Chorwaci islamskiej wiary” – byt rzeczywisty czy twór propagandy?" Slavia Meridionalis 11 (August 31, 2015): 15–35. http://dx.doi.org/10.11649/sm.2011.002.

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The “Croats of Islamic faith” – reality or a creation of propaganda? According to the latest census, in 2001, 56, 777 Muslims live in the Republic of Croatia. The present article is an attempt to answer the following questions about these “Croats of Islamic faith” (Hrvati islamske vjeroispovjesti): Who are they? Where do they come from? And how are they socially perceived?The notion that the Bosnian Muslims are “Croats of the purest blood” was first formulated in the first half of the XIX century by Dr. Ante Starčević, the founder of the Law Party and the originator of a modern Croatian nation

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Hayden, Robert M. "Being Muslim the Bosnian Way: Ideology and Community in a Central Bosnian Village:Being Muslim the Bosnian Way: Ideology and Community in a Central Bosnian Village." American Anthropologist 100, no. 4 (1998): 1053. http://dx.doi.org/10.1525/aa.1998.100.4.1053.1.

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Hunt, Swanee. "Muslim Women in the Bosnian Crucible." Sex Roles 51, no. 5/6 (2004): 301–17. http://dx.doi.org/10.1023/b:sers.0000046614.36911.01.

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Zubčević, Asim. "Odrazi muslimanske sakralne povijesti u slavonskoj književnosti 18. stoljeća / Traces of Muslim sacral history in 18th century Slavonian literature." Context: Journal of Interdisciplinary Studies 8, no. 1 (2022): 87–96. http://dx.doi.org/10.55425/23036966.2021.8.1.87.

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This article explores various questions about a poem written by Antun Ivanošić (1740–1800), a priest and poet from Slavonia, in which he glorifies the Habsburg victory over “the Turks” during the Dubica War (1788–1791). The author twice mentinos Mustafa Gaibija (Muṣṭafā Ghāʼibī or Ghaybī), a 17th century Muslim scholar, mystic and poet. Gaibija holds an important place in the sacral history of the Banja Luka region and of the Bosnian Muslims in general. His memory is also preserved in the folk traditions of the Catholics of Slavonia. The references to Gaibija in Ivanošić’s poem have previously

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Sugar, Peter F. "Quo Vadis, Eastern Europe?" Nationalities Papers 22, no. 1 (1994): 35–47. http://dx.doi.org/10.1017/00905999408408308.

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As these pages are being written, a fragile cease-fire is holding in Croatia, and the Bosnian legislature is about to declare Bosnia-Hercegovina an independent state despite the strenuous opposition of close to forty percent of the population. When hostilities began in Croatia, the Serb insurgents there called themselves cetniks and referred to their enemies as ustasa, World War II labels which the Serb media promptly adopted. Bosnian Serbs might call themselves cetniks too, should it come to open hostilities in that republic, but they will have trouble finding a label that would be applicable

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Udvarvölgyi, Zsolt András, and Zoltán Bolek. "Episodes in the life of the Bosnian Muslim Community in Hungary (1920-1945)." Historijski pogledi 5, no. 8 (2022): 112–33. http://dx.doi.org/10.52259/historijskipogledi.2022.5.8.112.

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In this study we present an important and interesting period in the history of Islam in Hungary in the 20th century, the past of the Islamic community in Budapest between the two world wars, which was mainly composed of Bosniaks. Special emphasis will be placed on the life of the community's imam, Husein Hilmi Durić , ‘Grand Mufti’ of Buda and former Military Imam, his domestic and international activities on behalf of the community, and the Hungarian supporters, friends and helpers of the Bosniaks. There is also a brief description of a few other members of the community. The Hungarian Islami

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Wasiak, Katarzyna. "Pamięć i trauma." Politeja 16, no. 1(58) (2019): 101–17. http://dx.doi.org/10.12797/politeja.16.2019.58.07.

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Memory and Trauma: Contemporary Interpretations of the 1992‑1995 War among the Youth of Bosnian‑Muslim For Bosnia and Herzegovina, the 1990s were a period of changes due to war. Transformations occurred not only in the political area, but also in the social one. A multicultural region, Bosnia and Herzegovina was suddenly transformed into isolated enclaves. In fact, this separation is maintained by war trauma, which remains in the social consciousness and regulates ethnic relations in the state.

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Amzi-Erdogdular, Leyla. "Alternative Muslim Modernities: Bosnian Intellectuals in the Ottoman and Habsburg Empires." Comparative Studies in Society and History 59, no. 4 (2017): 912–43. http://dx.doi.org/10.1017/s0010417517000329.

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AbstractThe Habsburg takeover of Ottoman Bosnia Herzegovina (1878–1918) is conventionally considered the entry of this province into the European realm and the onset of its modernization. Treating the transition from one empire to another not as a radical break, but as in many respects continuity, reveals that the imperial context provided for the existence of overlapping affiliations that shaped the means by which modernity was mediated and embodied in the local experience. Drawing on Bosnian and Ottoman sources, this article analyzes Bosnian intellectuals’ conceptions of their particular Mus

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Setiyono, Joko, and Kholis Roisah. "The Role of International Adjudicative Bodies in Prosecuting Genocide Crime: A Case Study of International Criminal Tribunal for the Former Yugoslavia (ICTY)." International Journal of Criminology and Sociology 10 (April 30, 2021): 759–65. http://dx.doi.org/10.6000/1929-4409.2021.10.90.

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This paper is intended to explain the urgency of the formation of the International Criminal Tribunal for the former Yugoslavia (ICTY), as an ad hoc international court based on United Nations Security Council (UNSC) Resolution No. 827 of 1993, to try perpetrators of genocidal crimes against ethnic Bosnian Muslims. The crime of genocide originated from the ethnic conflict that occurred in the federation of Yugoslavia. The research was conducted by using a qualitative method, based on analysis of data sourced from international journals, books, and other electronic sources. The results conclude

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Smajić, Ramiza. "Iseljavanje kršćana iz Bosanskog ejaleta (1683-1718)." Historijski pogledi 5, no. 8 (2022): 17–43. http://dx.doi.org/10.52259/historijskipogledi.2022.5.8.17.

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The end of the 17th and the beginning of the 18th century was marked by radical changes on the demographic map of the Bosnian Eyalet as a serhat of the Ottoman state. In addition to mass migrations of the Muslim population from the lost Ottoman territories towards the interior of the Bosnian Eyalet, there were also continuous movements of the Christian population in the opposite direction. The paper follows the movements of some groups of Christians, mainly those who respond to the bishop's call to settle the desolate areas around Pécs, Szeged, Baja and the surrounding area, but also the migra

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VOLLEN, LAURIE. "All That Remains: Identifying the Victims of the Srebrenica Massacre." Cambridge Quarterly of Healthcare Ethics 10, no. 3 (2001): 336–40. http://dx.doi.org/10.1017/s0963180101003140.

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Late in the afternoon of July 11, 1995, the Bosnian Serb army, under the command of General Ratko Mladic, seized the northeastern Bosnia town of Srebrenica. Declared a “safe area” by the United Nations two years earlier, the predominately Muslim community had swollen from a prewar population of 9,000 to over 40,000, many of whom had been “cleansed” from elsewhere in Bosnia. As Mladic's troops swarmed over the town, the women, children, elderly, and many of the men took refuge two kilometers away in the United Nations's Srebrenica headquarters, staffed by a Dutch battalion, in the village of Po

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Babuna, Aydin. "The Bosnian Muslims and Albanians: Islam and Nationalism." Nationalities Papers 32, no. 2 (2004): 287–321. http://dx.doi.org/10.1080/0090599042000230250.

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The drastic changes in the Balkans in the 1990s and the disintegration of Yugoslavia in particular have resulted in a large number of publications attempting to explain the break-up of this country and the political developments in the Balkans. Some of these publications deal partly with the local Muslims who were engaged in the Balkan conflicts but, with some exceptions, they are focused mainly on recent developments, with less attention paid to the historical contexts in which the Muslim nationalist movements were shaped.

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Flere, Sergej, and Miran Lavric. "Muslim, Catholic and Orthodox religiosity in Central Europe in contrast to American Protestant religiosity." Sociologija 47, no. 3 (2005): 213–28. http://dx.doi.org/10.2298/soc0503213f.

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Four religious cultural settings, a Slovenian Catholic one, a Bosnian Muslim one, a Serbian Orthodox one and an American Protestant one, are compared on the basis of a variety of measures of religiosity, resulting from a survey carried out on large student samples in 2005. Certain cultural peculiarities of the groups emerge: e.g., the particular Muslim stress on the concept of God as austere judge. These peculiarities, indicative of a more pronouncedly rigid and authentic religiosity do not add up to a qualitatively different religiosity among the Muslims. Nevertheless, clear differences appea

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Papo, Eliezer. "Serbo-Croatian Influences on Bosnian Spoken Judeo-Spanish." European Journal of Jewish Studies 1, no. 2 (2007): 343–63. http://dx.doi.org/10.1163/187247107783876329.

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AbstractThe sweeping and far-reaching political, economical and demographical changes in Bosnia and Herzegovina at the end of 19th, beginning of the 20th century affected profoundly the linguistic situation of the country's Jewish, overwhelmingly Sephardic, minority. Having lost the unity with their brethren on Balkans, the Bosnian Jews had to rely more and more on their relations with other Bosnian ethno-religious communities. It is from this deepened contact with their Serbian, Muslim and Croatian neighbors on one side and from the constant need for new linguistic solutions, brought about by

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Mujadžević, Dino. "The Consolidation of the Islamic Community in Modern Croatia: A Unique Path to the Acceptance of Islam in a Traditionally Catholic European Country." Journal of Muslims in Europe 3, no. 1 (2014): 66–93. http://dx.doi.org/10.1163/22117954-12341276.

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Abstract Although relations between Catholic Croatia and Islam were burdened historically by more than three centuries of Ottoman/Bosnian-Habsburg/Croatian warfare on Croatian soil, creating an extremely negative image of Muslims in the Croatian culture and collective memory, during most of the 20th century, with exception of early 1990s, attitudes towards Islam and Muslims in Croatian society were surprisingly mostly positive. The legal status of the sole Muslim representative organisation, the Islamic Community in Croatia, was confirmed by special agreement with the state in 2002. The author

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Rebihić, Nehrudin. "Bošnjačka književnost u obzorima Vladimira Jurčića: Rekonstrukcija neobjavljene knjige Muslimani u hrvatskoj književnosti." Historijski pogledi 5, no. 8 (2022): 317–49. http://dx.doi.org/10.52259/historijskipogledi.2022.5.8.317.

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The study of Bosniak literature in the period of the Independent State of Croatia has been marginalized in previous literary-historical studies, and the reasons for this were ideological and political in nature, and not scientific. This work deals with the status of Bosniak literature in the literary-critical horizons of Vladimir Jurčić, the bellwether of the Ustasha national ideology in Bosnia and Sarajevo, in the period from 1941st to 1945th. As a professor, editor of daily and periodical publications, he wrote about Bosniak literature and its canonical writers in the light of the ideologica

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Sadiq, Yushau. "Tenth Annual Meeting of the American Council for the Study of Islamic Societies." American Journal of Islam and Society 10, no. 4 (1993): 571–73. http://dx.doi.org/10.35632/ajis.v10i4.2484.

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The general theme, "Islam and Muslim Issues around the World ," wasdiscussed in six two-hour sessions. After the welcome address b y MichaelBishku, the conference coordinator, the first session began withdiscussion on "Nationalism in the Balkans." Pet ya Nitzova presented apaper on theMuslims of Bulgaria. Nedzib Sacirbey outlined the historical causes ofthe problems of Bosnian Muslims and said that what is now happeningin Bosnia is a preplanned anti-Muslim policy dating back to 1917. EdwardDamich (George Mason University, Fairfax, VA), who focused on theCroats, disagreed. Both papers generated

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Karpat, Kemal H., and Tone Bringa. "Being Muslim the Bosnian Way: Identity and Community in a Central Bosnian Village." American Historical Review 102, no. 4 (1997): 1189. http://dx.doi.org/10.2307/2170723.

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Kideckel, David A., and Tone Bringa. "Being Muslim the Bosnian Way: Identity and Community in a Central Bosnian Village." Anthropological Quarterly 71, no. 2 (1998): 99. http://dx.doi.org/10.2307/3317709.

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Ta'ati, Poopak, and Tone Bringa. "Being Muslim the Bosnian Way: Identity and Community in a Central Bosnian Village." Contemporary Sociology 25, no. 6 (1996): 739. http://dx.doi.org/10.2307/2077257.

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Tucaković, Ekrem. "Synthetic And Contextual Studies of Islam in Educational Institutions of the Islamic Community." Illuminatio 1, no. 1 (2020): 192–235. http://dx.doi.org/10.52510/sia.v1i1.7.

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The educational institutions of the Islamic Community in Bosnia and Herzegovina have a long tradition of training in Islam that emerged and developed in different frameworks of public law and different cultural contexts. In the course of intensive discussions on the presence of Muslims in Europe and debates on solving the Muslim issue, and on models of educating imams and Muslim authorities, educational institutions of the Islamic Community have the opportunity to offer their own concept of Islamic education based on synthetic and contextual studies in Islam. The synthesis of the entire

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Kodrić, Sanjin. "Traumatični susret s Evropom: „Austrougarska tema" i počeci novije bošnjačke književnosti." Slavia Meridionalis 12 (August 31, 2015): 57–74. http://dx.doi.org/10.11649/sm.2012.005.

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Traumatic encounter with Europe: ‘Austro-Hungarian theme’ and beginnings of modern Bosniak literature Initiated by the crucial historical event of the end of the centuries long Ottoman rule in Bosnia (1878) and extremely complex subsequent processes of ‘emancipation’, ‘modernisation’ and ‘europeisation’ of post-Ottoman Bosnia, the ‘Austro-Hungarian theme’ is a common, or even obsessive, literary topic of Bosniak and the entire Bosnian-Herzegovinian literature from the 19th century onwards, mostly realized as ‘an account of Austro‑Hungarian occupation, in a range of images of disintegration of

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Rudman, George. "Backtracking to Reformulate: Establishing the Bosnian Federation." International Negotiation 1, no. 3 (1996): 525–45. http://dx.doi.org/10.1163/157180696x00205.

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AbstractUpon the failure of the Vance-Owen and Owen-Stoltenberg efforts to devise a formula to deal with the Bosnian problem, the US took over the mediator's role. Instead of coming up with a new formula, it backtracked to parts of earlier proposals and led the parties to a solution based on an exchange of a Croat-Muslim federation in Bosnia for a confederation between that federation and Croatia. This was possible because the moment had become ripe through the development of a perception that continued war was a self-inflicted pain for no chance of unilateral gain, and through the application

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Kim, Chul Min. "Bosnian Muslim: The Historical Background and National Identity." Journal of international area studies 3, no. 4 (1999): 115. http://dx.doi.org/10.18327/jias.1999.12.3.4.115.

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Markowitz, Fran. "Living in Limbo: Bosnian Muslim Refugees in Israel." Human Organization 55, no. 2 (1996): 127–32. http://dx.doi.org/10.17730/humo.55.2.b7tx8030177580n8.

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Alić, Dijana, and Maryam Gusheh. "Reconciling National Narratives in Socialist Bosnia and Herzegovina: The Baščaršija Project, 1948-1953." Journal of the Society of Architectural Historians 58, no. 1 (1999): 6–25. http://dx.doi.org/10.2307/991434.

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The emergence of modernism in post-World War II Bosnia was simultaneous with the development of the Yugoslav socialist regime and the desire to redefine the role of religion and ethnicity in the construction of a new national identity. The debate as to the relevance of the Serbian, Croatian, and Muslim national narratives to the broader universalist and secular Yugoslav agenda brought into question the cultural significance of the Bosnian built heritage. How was the existing built fabric to inform the architecture of the revolution? In this context, the work of Juraj Neidhardt, a former employ

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Green, L. C. "Case Analysis: Dražen Erdemović: The International Criminal Tribunal for the Former Yugoslavia in Action." Leiden Journal of International Law 10, no. 2 (1997): 363–81. http://dx.doi.org/10.1017/s0922156597000289.

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The first person to be sentenced by the United Nations ad hoc International Criminal Tribunal for the former Yugoslavia (Tribunal) was Dražen Erdemović, a member of the Bosnian Serb Army who had pleaded guilty to one count of a crime against humanity – murder – and another of violations of the laws and customs of war – murder. Erdemović was a soldier in the 10th Sabotage Detachment of the Bosnian Serb army and the charges against him arose in connection with the slaughter of Bosnian Muslim civilians in the United Nations ‘safe areas’ of Srebrenica and Potocari.

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Efendić, Nirha. "Three Versions of the Ballad from Bosnia's North about Pledging a Son for a Brother." Društvene i humanističke studije (Online) 7, no. 3(20) (2022): 27–36. http://dx.doi.org/10.51558/2490-3647.2022.7.3.27.

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Approximately sixty lyrical songs were inscribed into the Folklore Archive of the National Museum during the field research in Brcko conducted by Bosnian writer and folklorist Alija Nametak as an employee of the Institute for Folklore Research in 1956, including a ballad about a mother who sacrificed her son to save her brother's life. This moving ballad has been inscribed at least twice more in Bosnia's north, and two variants of this song were recorded in Derventa - they are included in a large collection made by Smajl Bradaric and kept in the National Museum of BiH's Folklore Archive. The N

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Durmišević, Enes. "Bosna: ni srpska, ni hrvatska, ni muslimanska, već bosanska! / Bosnia: neither Serbian, nor Croatian, nor Muslim, but Bosnian!" Pregled: časopis za društvena pitanja / Periodical for social issues 62, no. 1 (2021): 235–42. http://dx.doi.org/10.48052/19865244.2021.1.235.

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This text is a review of Proceedings 75. godišnjica Trećeg zasjedanja ZAVNOBiH-a: uloga Trećeg zasjedanja ZAVNOBiH-a u društvenom i političkom razvoju Bosne i Hercegovine (Academy of Sciences and Arts, Bosnia and Herzegovina, Sarajevo, 2020, pp. 280).

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Drury, Abdullah. "Dervishes and Islam in Bosnia: Sufi Dimensions to the Formation of Bosnian Muslim Society." Islam and Christian–Muslim Relations 28, no. 2 (2017): 243–44. http://dx.doi.org/10.1080/09596410.2017.1302649.

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Van Dijk, Mieke, and Edien Bartels. "Islam in Europa of ‘Europese islam’: Sarajevo." Religie & Samenleving 5, no. 2 (2010): 145–68. http://dx.doi.org/10.54195/rs.13076.

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In order to contribute to the ongoing, often theoretical debate about Islam in Western Europe the study of actual European Muslim societies becomes relevant. The authors of this article chose to study the way Muslims in Bosnian Sarajevo, people who have been European from the outset and Muslims for centuries, think and behave in relation to several key-characteristics of European identity and society. From this study the researchers conclude that Muslims in Sarajevo have little trouble thriving in a modern and secular society in which headscarves, mixed marriages and ethnic plurality are self

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