Islam in the Socio-Cultural and Political Life of Muslims in a Country of Bosnia- Herzegovina - Essay Example

ROLE OF ISLAM IN THE SOCIO-CULTURAL AND OR POLITICAL LIFE OF MUSLIM IN BOSNIA HERZEGOVINA Muslims who inhabit Bosnia-Herzogovina are often referred to as Bosnian Muslims. They began as Slavs (living in the medieval Bosnian Kingdom) of different beliefs and later were converted to Islam in the 15th and 16th centuries. Dobri Bosniani is what they often call themselves in old Bosnian, which in English means Good Bosnians, a term of convention since they are in majority Sunni Muslims. However, the Bektashi and Shia communities are also found in existence in Bosnia. Around ten percent of the total pre-war population of Bosniaks are actually atheists, agnostics or have deist beliefs. A significant number of Bosniaks practice their faith in different magnitudes but for several others this seems to be a secular thing and is usually based on traditions set by their ancestry and their loyalty to their ethnicity (Bosnia and Herzegovina: International Religious Freedom Report 2006). Despite the fact that Bosniaks are following the anscestral ways, they have the reputation of being liberal Muslims. Popular in other Muslim nations, especially those in middle-eastern Asia, headscarves are worn by just a minute portion of the Bosniak Muslim women. These headscarves are also usually used for religious obligations only. According to the United Nations Development Program's Human Development report of 2002, Muslims are around forty-percent of the total population, however, reliable statistics on the actual membership of the different religious groups of Bosnia is unavailable due to the recent war that has occurred and affected the area. It is only recently that the number of denominations with which Islam co-exists with has been reported. They are the Serbian Orthodox around 31%, Roman Catholics around 15%, Protestants around 4%, and the rest which call themselves, people without faith with 10% of the population. A small Jewish community of about 1,000 members also exists. This community maintains an extraordinary place in the Bosnian society as it is active in mediating among the different religious communities it has co-existed with for a long time (Sasajkovski, S. 2001. Abid, S., ``Islam in Bosnia and Herzegovina''). A problem, however, is that certain foreign missionaries especially those coming from conservative Muslim countries, teach the Islam community in Bosnia the fundamentalist form of Islam. This form of Islam does not tolerate the other religions and even the other liberal forms of Islam. Based on reports, it was shown that economic incentives are given to those who worship and dress in a way that is exactly different from the traditional Bosnian Muslim custom, in other words it means that the conservative form is used instead of the liberal ones used by the liberal Bosnian Muslims. A brief history of the transformation of Bosnia into a Muslim nation should be known as to know its effects to the country's socio-cultural and political atmosphere. It was known that Ottomans brought Islam to Bosnia. The Ottamans, in contrast with some Historical writings, did not forced them to convert their religion to Islam, instead religious freedom was guaranteed by Ottamans and undertook the administrative functions of the conquered Bosnia. It is not unusual in the Muslim history for the mass acceptance of Islam. In 1463 most of Bosnia was controlled by Turks and by 1480 they were also able to seize Herzegovina. Conversion to Islam of South Slavs happened a century after the first invasion. Until the year 1878, both Bosnia and Herzegovina stayed as colonized provinces of the Ottoman Empire (Bosnia and Herzegovina: International Religious Freedom Report 2006). Culture, education, and commerce in the middle of 15th to the late 17th century bloomed in Bosnia and Herzegovina. School and religious institution, as well as public health care facilities can be seen everywhere. Early in 1500, Makted was set up to give enlightenment to Muslim Children in Bosnia and Herzegovina about the principle as well as the culture of Muslim. The children were also taught to recite the Quran in Arabic. Under the direction of the Reginal Ottoman, Ghazi Husrev Beg, Medresa was established in 1537. Makteb, was the first Elementary-Secondary full time school ever established during that time (Abid, S. Islam In Bosnia and Herzegovina). Around the year 1908, Austria-Hungary formally annexed the region after the Congress of Berlin gave permission for its temporary control. Around this time a large number of Christians in Europe were converted to the Muslim faith. An organization of young Muslims called Mladj Muslamini, was set up in 1941, prior to invasion. Its objectives are to revitalize Islamic thought and culture, reeducate the Muslim in Islam history and traditions, development of social and charitable institutions. Internal migration was caused by the war in 1992 to 1995. The population then was completely segregated into different ethno-religious areas, causing an influx of cultural exchange (Nation, N. 1994). Within the federation, the existence of Muslim and Catholic Communities can be observed. Muslim returns to their homes in western and eastern Bosnia have significantly affected the ethno-religious composition of both areas (``Background Note: Bosnia and Herzegovina'' 2007). The armed forces of other major ethnic groups were the one responsible for the destruction of the Mosques, Orthodox and Roman Catholic Churches. Banja Luka, Arnaudija and Ferjadija mosque were among those affected by the destruction. Leveling of these Mosques with even stones removed from the site, by the Serbian authorities happened in 1993. In the municipalities eight Muftis across the country exist. These are named as 1) Saravejo, 2) Bihac, 3) Traynik, 4) Tuzla 5) GoraA3/4de, 6) Zenica, 7) Mostar 8) Banja Luka. Mustafa Ceric, served as the Islamic Community head in Bosnia and Herzegovina. Freedom of religion was provided by the State Constitution. The right in mixed areas of ethnicity are enjoyed by the individual in areas were there are followers of the majority religion. Decentralization of religious organization in Bosnia and Herzegovina happened. Canton, entity Governments and Brcko District authorities are the one responsible to education. There is absence of National Education ministry and policy. Religious instruction classes are being offered in public school. Religious instruction classes are being offered in public schools. Religious Education, in the school, except in Brcko, was offered only on area's majority religion. Students are not forced to attend according to theories but in reality or in practice students of the majority religion are pressured by their teachers and peers to attend the class. In the federation, this also happens, wherein students, either they belong to Bosniaks or belonging to Croat, they are mandated to attend classes while the minority are not mandated. As an elective course, the Islamic religious instruction was offered 2-hour per week in the schools. They offered it in the five cantons of the federation with Bosniak majority (“Bosnia and Herzegovina: International Religious Report,” 2006). Keeping the Islamic tradition of modernization would mean favoring territorial and political integrity of Yugoslavia be maintained together with the existing internal republic borders of the elected Muslim Leadership of Bosnia and Herzegovina. Its role would specifically be delineated, which would result in confederation of the republics. Members of the Muslim Community insisted the territorial and political integrity to remain intact and undivided in Bosnia and Herzegovina, irrespective of the new model of Yugoslavia, which eventually emerges after some time. Territorial and political integrity of Bosnia and Herzegovina, as an outcome would be compromised. According to agreed formula of Serbia and Croatia, there would be a division in its country (“Islam in Bosnia and Herzegovina”). Religion in several Bosnian Muslim, serves as community and ethnic identifier. Among their religious practices are occasional visits to the mosque significant significant rites such as birth, marriage and death. In post- Communist period, young believers were given more freedom to practice their religions and they gained more access to religious education. The Leaders of these religion observed that they gained greater support from young believers in rural areas than in urban center of Bosnia, Banja Luka and Sarievo (“Bosnia and Herzegovina: International Religious Freedom Report”, 2005). References: Abid, S. ``Islam in Bosnia and Herzegovina.'' Al-Islaah Publications. ``Background Note: Bosnia and Herzegovina.'' 2007. Bureau of European and Eurasian Affairs. ``Bosnia-Herzegovina.'' 2006. US Government Printing Office Bosnia and Herzegovina: International Religious Freedom Report. 2005. Bureau of Democracy, Human Rights and Labor. Bosnia and Herzegovina: International Religious Freedom Report 2006. US Department of State Bureau of Democracy, Human Rights and Labor Malcolm, N. 1994. ``Bosnia: a Short History.'' Washington Square NY: New York University Press Nation, RC. 2003. ``War in Balkans.'' 1991-2002.'' Pa: US Army War College. Samuel Huntington. 1993 "Crash of Civilizations," Foreign Affairs. (22 - 51) Sasajkovski, S. 2001 ``Political Islam'' Bosnia and Herzegovina. Institute for Sociological, Political, Juridical Research Skopje. New Balkan Politics Sasajkovski S. 1998. ``Political Islam'' Revitalization of Social Function of Religion, Religious-Political Facing with Religious Phenomenon, Ph.D. work, ISPPI, Skopje, 206-223. Read More