From the earliest times, also, many Balkan Muslim soldiers and bureaucrats, as well as scholars and poets, made an impact on the wider Islamic world, the most prominent being Mohammed Ali, the founder of modern Egypt.

This book shifts analytical focus from macro-politicization and securitization of Islam to Muslims' choices, practices and public expressions of faith. An empirically rich analysis, the book provides rich cross-country evidence on the emergence of autonomous faith communities as well as the evolution of Islam in the broader European context.

There are roughly eight million Muslims in south-east Europe, among them Albanians, Bosniaks, Turks and Roma -- descendants of converts or settlers in the Ottoman period. This new history of the social, political and religious transformations that this population experienced in the nineteenth and twentieth centuries -- a period marked by the collapse of the Ottoman, Austro-Hungarian and Russian Empires and by the creation of the modern Balkan states -- will shed new light on the European Muslim experience. Southeast Europe's Muslims have experienced a slow and complex crystallisation of their respective national identities, which accelerated after 1945 as a result of the authoritarian modernisation of communist regimes and, in the late twentieth century, ended in nationalist mobilisations that precipitated the independence of Bosnia-Herzegovina and Kosovo during the break-up of Milosevic's Yugoslavia. At a religious level, these populations have re--mained connected to the institutions established by the Ottoman Empire, as well as to various educational, intellectual and Sufi (mystic) networks. With the fall of communism, new transnational networks appeared, especially neo-Salafist and neo-Sufi ones, although Europe's Balkan Muslims have not escaped the wider processes of secularisation.

Between Empire and Nation tells the story of the transformation of the Muslim community in modern Bulgaria during a period of imperial dissolution, conflicting national and imperial enterprises, and the emergence of new national and ethnic identities. In 1878, the Ottoman empire relinquished large territories in the Balkans, with about 600,000 Muslims remaining in the newly-established Bulgarian state. Milena B. Methodieva explores how these former Ottoman subjects, now under Bulgarian rule, navigated between empire and nation-state, and sought to claim a place in the larger modern world. Following the Russo-Ottoman war of 1877–1878, a movement for cultural reform and political mobilization gained momentum within Bulgaria's sizable Muslim population. From 1878 until the 1908 Young Turk revolution, this reform movement emerged as part of a struggle to redefine Muslim collective identity while engaging with broader intellectual and political trends of the time. Using a wide array of primary sources and drawing on both Ottoman and Eastern European historiographies, Methodieva approaches the question of Balkan Muslims' engagement with modernity through a transnational lens, arguing that the experience of this Muslim minority provides new insight into the nature of nationalism, citizenship, and state formation.

By examining available demographic data and petitions submitted by non-Muslims for accepting Islam, this volume convincingly reconstructs the stages of the Islamization process in the Balkans and offers an insight to the motives and factors behind conversion.

The disintegration of Yugoslavia in the early 1990s ended the Yugoslavian Federation, which for nearly fifty years had succeeded in preserving a delicate coexistence among the ethnic, religious, and national components contained within it. Following this, the Balkans became a violent arena of confrontation due to these warring factions. Islamic Terror and the Balkans describes and analyzes the growth of radical Islam in the Balkans from its inception during the years of World War II to the present. Shay's account shows how the Bosnian War between the Muslims and the Serbs provided the historical opportunity for radical Islam to penetrate the Balkans, at a time when the Muslim world, headed by Iran and the various Islamic terror organizations, including Al-Qaida, came to the aid of the Muslims in Bosnia. In the framework of the mobilization of these entities in aiding the Muslim side in the conflict, the operational and organizational infrastructure of Iranian intelligence and the Revolutionary Guards was established, as well as those operated by other Islamic terror organizations. When war in Bosnia ended, terrorist infrastructures remained in the Balkans and served as a basis for these entities' intervention in the confrontation that developed in the Balkans in the late-1990s, specifically in Kosovo and Macedonia. Today, the Balkans serve as a forefront on European soil for Islamic terror organizations, which exploits this area to promote their activities in Western Europe, Russia, and other focal points worldwide. Shay's analysis of terror activity in the aftermath of the September 11 attacks and exposure of terror cells throughout the world, and particularly in Europe, attest to the increasing involvement of the "Balkan alumni" and of the terrorist infrastructure from this area in creating global terror activity.

Muslim Lives in Eastern Europe examines how gender identities were reconfigured in a Bulgarian Muslim community following the demise of Communism and an influx of international aid from the Islamic world. Kristen Ghodsee conducted extensive ethnographic research among a small population of Pomaks, Slavic Muslims living in the remote mountains of southern Bulgaria. After Communism fell in 1989, Muslim minorities in Bulgaria sought to rediscover their faith after decades of state-imposed atheism. But instead of returning to their traditionally heterodox roots, isolated groups of Pomaks embraced a distinctly foreign type of Islam, which swept into their communities on the back of Saudi-financed international aid to Balkan Muslims, and which these Pomaks believe to be a more correct interpretation of their religion. Ghodsee explores how gender relations among the Pomaks had to be renegotiated after the collapse of both Communism and the region's state-subsidized lead and zinc mines. She shows how mosques have replaced the mines as the primary site for jobless and underemployed men to express their masculinity, and how Muslim women have encouraged this as a way to combat alcoholism and domestic violence. Ghodsee demonstrates how women's embrace of this new form of Islam has led them to adopt more conservative family roles, and how the Pomaks' new religion remains deeply influenced by Bulgaria's Marxist-Leninist legacy, with its calls for morality, social justice, and human solidarity.

Based on substantial fieldwork and thorough knowledge of written sources, Xavier Bougarel offers an innovative analysis of the post-Ottoman and post-Communist history of Bosnian Muslims. Islam and Nationhood in Bosnia-Herzegovina explores little-known aspects of the war in Bosnia and Herzegovina, unravels the paradoxes of Bosniak national identity, and retraces the transformations of Bosnian Islam from the end of the Ottoman period to today. It offers fresh perspectives on the wars and post-war periods of the Yugoslav space, the forming of national identities and the strength of imperial legacies in Eastern Europe, and Islam's presence in Europe. The question of how Islam is tied to national identity still divides Bosnian Muslims. Islam and Nationhood in Bosnia-Herzegovina places the history of ties between Islam and politics in Bosnia and Herzegovina in the larger global context of Bosnian Muslims relations both with the umma (the global Muslim community) and Europe from the late 19th century to the present and is a vital contribution to research on Islam in the West.

Travel writing about Muslim Europe. A journey around Eastern Europe and the Western Balkans, home to the largest indigenous Muslim population in Europe, following the footsteps of Evliya Celebi through Serbia, Bosnia, Albania, North Macedonia, Kosovo, Montenegro. A book that begins to decolonise European history.