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Building a Mosque, Creating a Centar of Community

Building a Mosque, Creating a Centar of Community. [ Religion and Nationalism: the Case of Muslims inBosnia-Herzegovina 1965-1971 ] Daisuke Nagashima (nagashima_daisuke@yahoo.co.jp). Introduction. Image of Bosnia a crossroad of religions and civilizations

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Building a Mosque, Creating a Centar of Community

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  1. Building a Mosque, Creating a Centar of Community [Religion and Nationalism: the Case of Muslims inBosnia-Herzegovina 1965-1971] Daisuke Nagashima (nagashima_daisuke@yahoo.co.jp)

  2. Introduction Image of Bosnia • a crossroad of religions and civilizations • a land of age-old conflict (hatred has been restrained, and people didn't forget bloodshed conflicts in the past) • well ''secularized'' society (religion has already lost importance in society as it did in the past)

  3. 1.2 Studies of Religion (in previous studies) • Church-state relationship, religious organization [Radić, 2002&2005], [Mojzez, 1992], [Alexander, 1979] • Religion as sources of miths and symbols [Perica, 2002] • Religious movement [Bougarel, 1997], [Prlenda, 2004] • Religion and nationalism [Perica, 2002], [Bakić, 1994], [Dugandžija, 1986], [Sakai, 2001], [Sahara, 1997] • Religious identity [Bringa, 1995], [Dujzing, 2000] • Religion and society [Ćimić: 1971] • Sociology of religion [Ćimić: 1970], [Pantić, 1988]

  4. in this study… • Religion as basis of sense of values, social norm, and ethics which determine behaviors of individuals and group identity of a community and influence social relationship of individuals and communities. [Sahara, 1995] • Mosques and churches as centar of maintaining traditional (not necessarily traditional, sometimes even ''radical'') values

  5. 2. Policy toward religion Rural traditional values including religion was main target for ''overcoming backwardness (superstition, village customs, fetishism, etc.)''

  6. 2.1 Secularization policy(until 1960) • Shariah courts were abolished (March. 1946) • Prohibition of women’s veil in 1950 • All mektebs were closed, and left only one secondary Gazi Husrefbeg Madrasah in Sarajevo (1952) • Vakuf (waqf) property were largely expropriated and nationalized (1945-1958) = left religious administrative hierarchy, reduced elementary and secondary education, and slight vakuf property (mosques, masjid, and land and buildings adjacent to them).

  7. 2.2Results of secularization Religious activities (prayer, education,etc.) are permitted: • in mosques and mesdžids • mosque yards and cemetaries • ''public spaces'' where don't exist mosques and mesdžids* • in private houses* *need to get permission at local administration for interal affairs, except conducting circumcision (sunnetluk) and family celabration

  8. 2.3 Gradual relaxation of policy • the Basic Law on religious communities • Dismissal of Alexandar Ranković (1966) • Protocol between Yugoslavia and Vatican = activities of religious communities were often out of government’s control

  9. 3. Religious activities in/at mosques and mesdžids • mass gathering at opening of newly-built mosques • mevlud (mawlid) (birthday of Muhammad, for newborn child, for the draft into JNA, seeing off hajji travellers {hadžija}etc.) • holidays, Ramazan bajram and Kurban bajram, new year celebration • Friday prayer (džuma- namaz), and hutba (sermon) • hatma (when finishing meqteb education, or at funeral= tevhid) • festival (ašikovanje) where boys and girls meet each other • wedding (only after civil wedding) • sports activities

  10. 4. Mosque building 1 Except mosques/ mesdžids which were destroyed during W.W.II, for building mosques; • Need signature of more than 50 householders who are adults • Need to be for 100 or more muslim houses • Community need to have enough financial resource (6000 dinar or much) for imams and other employees • The distance from neighboring mosques/mesdžids must be longer than 6 km or more • Need to fit Shariah and public regulations for hygiene

  11. 4. Mosque building 2 • Džemat (Cemaat) councils take the initiatives to build mosques • faithful in local communities and/or muslim gastarbeiters who work outside of Bosnia give donation, i.e. money (zekat), furnitures, building work, etc., but not from foreigh aid in most cases. • Equipment of speakers for azan, calling for player. • Increase of religious objects was perceived as ethnic expression by neighboring nations

  12. Numbers of mosques(except mesdžids)

  13. 5. mekteb education Background (census in 1981) • 25.2% of 7-11 year-old children don't go to primaly schools • 24.3% of primaly school children leave school

  14. 5.1 growing average of attendance • in 1957(11,500)(234 places) • in 1959(18,800)(601 places) • in 1962 (20,040) • in 1969(90,867)(1166 places) 80% of all the school-aged children

  15. 5.2 For better quality of education • test for imams (in 1954), purge of ''self-appointed imams'' • ''Curriculum and program of basic islamic religious education'' (1967) • akaid(islamic faith), ibadet(islamic rituals), ahlak(islamic moral), kiraeti(reading Kuran in arabic)

  16. 6. Inter-ethnic relationship at community level • building of mosques and church, financial and phyisical support • mass gathering at opening of newly-built mosques and churches • holiday celebration • at work

  17. 7. Nationalization of inter-ethnic relationship • Media propaganda (Preporod). ''Send your children to religious education!'' • From “Islamic Religious Community” to “Islamic Community” • Rise of nationalism. Muslim nationalist propaganda at population censusu in 1971 which tried to encourage muslim to identify themselves as Muslim nation, not as Serbs, Croats, or by other regional identification. • Economic and political crises (“Crisis of Religion, Religion in Crisis”).Decline of communist ideology leads to resurgence of religious values

  18. 8. conclusion • Religious activities such as mosque building and mekteb education preceded • It is quite probable that expansion of religious activitie nutured consciousness of ethnic distinctiveness at local level and this consciousness was enforced by media campaign of muslim religious leaders and political campaign for Muslim national identification.

  19. Reference • Alexander, Stella, 1979, Church and State in Yugoslavia since 1945, Cambridge & New York: Cambridge University Press. • Bakić, Ibrahim, 1994, Nacija i religija, Sarajevo: Bosna Public. • Bax, Mart, 1995, Medjugorje: Religion, Politics, and Violence in Rural Bosnia, Amsterdam: VU University Press. • Bringa, Tone, 1995, Being Muslim the Bosnian Way: Identity and Community in a Central Bosnian Village, Princeton/N. J.: Princeton University Press. • Buchenau, Klaus, 2005, "What Went Wrong? Church-State Relations in Socialist Yugoslavia," Nationalities Papers, 33(4), pp. 547-567. • Ćimić, Esad, 1971, Drama ateizacije: Religija, ateizam i odgoj, Sarajevo: Zavod za izdavanje udžbenika. • Ćimić, Esad, 1970, Socialističko društvo i religija: Ispitivanje odnosa između samoupravljanja i procesa prevlađavanja tradicionalne religije, Sarajevo: Svjetlost. • Dugandžija, Nikola, 1986, Religija i nacija: istraživanje u zagrebačkoj regiji, Zagreb: Stvarnost. • Duijzings, Ger, 2000, Religion and the Politics of Identity in Kosovo, New York: Columbia University Press. • Mojzes, Paul, 1992, Religious Liberty in Eastern Europe and the USSR: Before and after the Great Transformation, Boulder: East European Monographs, New York: Columbia University Press. • Novaković, Dragan, 2004, Školstvo islamske zejednice: školski sistem islamske zejednice na jugoslovenskim prostorima od 1878. do 1991. godine, Niš: JUNIR, 2004. • Pantić, Dragomir, 1988, Klasična i svetovna religioznost, Beograd: Institut društvenih nauka, Centar za politikološka istraživanja i javno mnenje. • Perica, Vjekoslav, 2002, Balkan Idols: Religion and Nationalism in Yugoslav States, Oxford & New York: Oxford University Press. • Prlenda, Sandra, 2004, "Young, Religious, and Radical: The Croat Catholic Youth Organizations: 1922-1945," (In) Lampe, John R., Mazower, Mark (eds), Ideologies and National Identities: The Case of Twentieth-Century Southeastern Europe, Budapest/New York: Central European University Press, pp. 82-109. • Radić, Radmila, 2005, "Država i Islamska verska zajednica 1945-1970. godine," Forum Bosnae (Historiografski vidici I), 32/05, pp. 99-134. • Radić, Radmila, 2002, Država i verske zajednice: 1945-1970., Tom I i II, Beograd: Institut za noviju istoriju Srbije. • Ramet, Pedro, 1989, "Religion and Nationalism in Yugoslavia," in Pedro Ramet (ed.), Religion and Nationalism in Soviet and East European Politics, Durham/London: Duke University Press, pp. 299-327. • Sakai, Keiko (ed.), 2001, Minzokushugi to Islam: shuukyou to nationalism no soukoku to chouwa (Nationalism and Islam: Conflict and Harmony of Religion and Nationalism), IDE-JETRO. • Sahara, Tetsuya, 1997, “Jugo naisen to shuukyou: Balkan ni okeru minzoku ishiki to shuukyou ishiki (Civil War in Yugoslavia and Religion: National and Religious Consciousness in the Balkans),” Gendaishisou (La revue de la pensée d'aujourd'hui), vol. 25, no. 14, pp. 172-186. • Sorabji, Cornelia, 1996, "Islam and Bosnia's Muslim nation," in F. W. Carter & H.T. Norris (eds.), The Changing Shape of the Balkans, London: UCL Press, pp. 51-62. • Ursic, Teresa Marie, 2001, Religious Freedom in Post-World War II Yugoslavia: The Case of Roman Catholic Nuns in Croatia and Bosnia and Hercegovina

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