Hostname: page-component-78c5997874-g7gxr Total loading time: 0 Render date: 2024-11-13T11:54:41.282Z Has data issue: false hasContentIssue false

Crossing the Bosphorus: Connected Histories of “Other” Muslims in the Post-Imperial Borderlands of Southeast Europe

Published online by Cambridge University Press:  27 September 2016

David Henig*
Affiliation:
School of Anthropology and Conservation, University of Kent

Abstract

Situated in the borderlands of Southeast Europe, this essay explores how enduring patterns of transregional circulation and cosmopolitan sensibility unfold in the lives of dervish brotherhoods in the post-Cold War present. Following recent debates on connected histories in post-colonial studies and historical anthropology, long-standing mobile and circulating societies, and reinvigorated interest in empire, this essay focuses ethnographically on how members of a dervish brotherhood in Bosnia-Herzegovina cultivate relations with places, collectivities, and practices that exist on different temporal, spatial and geopolitical scales. These connections are centered around three modes of articulation—sonic, graphic, and genealogical—through which the dervish disciples imagine and realize transregional relations. This essay begins and concludes with a meditation on the need for a dialogue between ethnography and transregional history in order to appreciate modes of identification and imagination that go beyond the essentializing forms of collective identity that, in the post-imperial epoch, have been dominated by political and methodological nationalism.

Type
Research Article
Copyright
Copyright © Society for the Comparative Study of Society and History 2016 

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

Alavi, Seema. 2015. Muslim Cosmopolitans in the Age of Empire. Cambridge: Harvard University Press.Google Scholar
Algar, Hamid. 1971. Some Notes on the Naqshbandī Tarīqat in Bosnia. Die Welt des Islams 13, 3/4: 168203.Google Scholar
Aščerić-Todd, Ines. 2015. Dervishes and Islam in Bosnia: Sufi Dimensions to the Formation of Bosnian Muslim Society. Leiden: Brill.Google Scholar
Aslanian, Sebouh David. 2011. From the Indian Ocean to the Mediterranean: The Global Trade Networks of Armenian Merchants from New Julfa. Berkeley: University of California Press.CrossRefGoogle Scholar
Ballinger, Pamela. 2003. History in Exile: Memory and Identity at the Borders of the Balkans. Princeton: Princeton University Press.CrossRefGoogle Scholar
Barkey, Karen. 2008. Empire of Difference: The Ottomans in Comparative Perspective. Cambridge: Cambridge University Press.Google Scholar
Barnes, John Robert. 1992. The Dervish Orders in the Ottoman Empire. In Lifchez, R., ed., The Dervish Lodge: Architecture, Art, and Sufism in Ottoman Turkey. Berkeley: University of California Press, 3348.Google Scholar
Bayly, Susan. 2007. Asian Voices in a Post-Colonial Age: Vietnam, India and Beyond. Cambridge: Cambridge University Press.Google Scholar
Birge, John Kingsley. 1937. The Bektashi Order of Dervishes. London: Luzac.Google Scholar
Bougarel, Xavier. 2003. Islam and Politics in the Post-Communist Balkans. In Keridis, D. and Perry, C., eds., New Approaches to Balkan Studies. Dules: Brassey's, 345–60.Google Scholar
Bringa, Tone. 1995. Being Muslim the Bosnian Way: Identity and Community in a Central Bosnian Village. Princeton: Princeton University Press.Google Scholar
Brown, Keith. 2010. From the Balkans to Baghdad (via Baltimore): Labor Migration and the Routes of Empire. Slavic Review 69, 4: 816–34.Google Scholar
Brunnbauer, Ulf. 2011. Der Balkan als Translokaler Raum: Verflechtung, Bewegung und Geschichte. Südosteuropa Mitteilungen 3: 7894.Google Scholar
Bryant, Rebecca. 2005. The Soul Danced into the Body: Nation and Improvisation in Istanbul. American Ethnologist 32, 2: 222–38.Google Scholar
Bryant, Rebecca. 2014. History's Remainders: On Time and Objects after Conflict in Cyprus. American Ethnologist 41, 4: 681–97.Google Scholar
Bubandt, Nils. 2009. Gold for a Golden Age: Social Money and Islamic Freedom in a Global Sufi Order. Social Analysis 53, 1: 103–22.Google Scholar
Can, Lâle. 2012. Connecting People: A Central Asian Sufi Network in Turn-of-the-Century Istanbul. Modern Asian Studies 46 (special issue 02): 373401.Google Scholar
Ćehajić, D. 1986. Dervišski redovi u jugoslovenskim zemljama sa posebnim osvrtom na Bosnu i Hercegovinu. Sarajevo: Orijentalni institut.Google Scholar
Chari, Sharad and Verdery, Katherine. 2009. Thinking between the Posts: Postcolonialism, Postsocialism, and Ethnography after the Cold War. Comparative Studies in Society and History 51, 1: 634.Google Scholar
Clayer, Nathalie. 2003. God in the ‘Land of the Mercedes’: The Religious Communities in Albania since 1990. In Jordan, Peter et al. , eds., Österreischiche Osthefte, Sonderband. Vienna: Peter Lang, 277314.Google Scholar
Clayer, Nathalie. 2005. Tasavvuf, Music and Social Change in the Balkans since the Beginning of the Twentieth Century with Special Consideration of Albania. In Hammarlund, A., Olsson, T., and Özdalga, E., eds., Sufism, Music and Society in Turkey and the Middle East. London: Routledge, 125–34.Google Scholar
Clayer, Nathalie. 2011. Muslim Brotherhood Networks in South-Eastern Europe. European History Online (EGO), published by the Institute of European History (IEG), Mainz, 11 May, http://www.ieg-ego.eu/clayern-2011-en (last accessed 30 Dec. 2015).Google Scholar
Clayer, Nathalie. 2012. The Bektashi Institutions in Southeastern Europe: Alternative Muslim Official Structures and Their Limits. Die Welts des Islams 52: 183203.Google Scholar
Cowan, Jane K. 2008. Fixing National Subjects in the 1920s Southern Balkans: Also an International Practice. American Ethnologist 35, 2: 338–56.Google Scholar
Duijzings, Ger. 2000. Religion and the Politics of Identity in Kosovo. London: Hurst & Co.Google Scholar
Elbasani, Arolda and Roy, Olivier, eds. 2015. The Revival of Islam in the Balkans. Basingstoke: Palgrave Macmillan.CrossRefGoogle Scholar
Erlmann, Veit, ed. 2004. Hearing Cultures: Essays on Sound, Listening and Modernity. Oxford: Berg.Google Scholar
Ernst, Carl W. 2005. Ideological and Technological Transformations of Contemporary Sufism. In Cooke, M. and Lawrence, B. B., eds., Muslim Networks from Hajj to Hip Hop. Chapel Hill: University of North Carolina Press, 191207.Google Scholar
Euben, Roxanne L. 2006. Journeys to the other Shore: Muslim and Western Travelers in Search of Knowledge. Princeton: Princeton University Press.Google Scholar
Fawaz, Leila Tarazi and Bayly, C. A., eds. 2002. Modernity and Culture: From the Mediterranean to the Indian Ocean. New York: Columbia University Press.Google Scholar
Gelvin, James L. and Green, Nile, eds. 2013. Global Muslims in the Age of Steam and Print. Berkeley: University of California Press.Google Scholar
Gidwani, Vinay and Sivaramakrishnan, K.. 2003. Circular Migration and Rural Cosmopolitanism in India. Contributions to Indian Sociology 37, 1–2: 339–67.Google Scholar
Gould, Rebecca. 2015. Ijtihād against Madhhab: Legal Hybridity and the Meanings of Modernity in Early Modern Daghestan. Comparative Studies in Society and History 57, 1: 3566.Google Scholar
Green, Nile. 2006. Indian Sufism since the Seventeenth Century: Saints, Books and Empires in the Muslim Deccan. London: Routledge.Google Scholar
Green, Nile. 2012. Sufism: A Global History. Oxford: Wiley-Blackwell.Google Scholar
Green, Nile. 2014. Rethinking the “Middle East” after the Oceanic Turn. Comparative Studies of South Asia, Africa and the Middle East 34, 3: 556–64.Google Scholar
Green, Nile. 2015. Terrains of Exchange: Religious Economies of Global Islam. London: Hurst & Co.Google Scholar
Green, Sarah. 2005. Notes from the Balkans: Locating Marginality and Ambiguity on the Greek-Albanian Border. Princeton: Princeton University Press.Google Scholar
Green, Sarah. 2013. Money Frontiers: The Relative Location of Euros, Turkish Lira and Gold Sovereigns in the Aegean. In Harvey, P. et al. , eds., Objects and Materials: A Routledge Companion. New York: Routledge, 302–11.Google Scholar
Hammarlund, Anders, Olsson, Tord, and Özdalga, Elisabeth, eds. 2005. Sufism, Music and Society in Turkey and the Middle East. London: Routledge.Google Scholar
Hann, Chris, ed. 2006. The Postsocialist Religious Question. Faith and Power in Central Asia and East-Central Europe. Berlin: LIT Verlag.Google Scholar
Harmanșah, Rabia, Tanyeri-Erdemir, Tugba, and Hayden, Robert M.. 2014. Secularizing the Unsecularizable: A Comparative Study of Haci Bektas and Mevlana Museums in Turkey. In Barkan, E. and Barkey, K., eds., Choreographies of Shared Sacred Sites: Religion and Conflict Resolution. New York: Columbia University Press, 336–67.Google Scholar
Hart, Kimberly. 2013. And Then We Work for God: Rural Sunni Islam in Western Turkey. Stanford: Stanford University Press.Google Scholar
Hasluck, Fredrik William. 1913–1914. Ambiguous Sanctuaries and Bektashi Propaganda. Annual of the British School at Athens 20: 94119.Google Scholar
Hasluck, Fredrik William. 1929. Christianity and Islam under the Sultans. Oxford: Oxford University Press.Google Scholar
Henig, David. 2012. ‘This is Our Little Hajj’: Muslim Holy Sites and Reappropriation of the Sacred Landscape in Contemporary Bosnia. American Ethnologist 39, 4: 752–66.Google Scholar
Henig, David. 2014. Tracing Creative Moments: The Emergence of Translocal Dervish Cults in Bosnia-Herzegovina. Focaal: Journal of Global and Historical Anthropology 69: 97110.Google Scholar
Ho, Engseng. 2002. Names beyond Nations: The Making of Local Cosmopolitans. Études Rurales 163–64: 215–31.Google Scholar
Ho, Engseng. 2004. Empire through Diasporic Eyes: A View from the Other Boat. Comparative Studies in Society and History 46: 210–46.Google Scholar
Ho, Engseng. 2006. The Graves of Tarim: Genealogy and Mobility across the Indian Ocean. Berkeley: University of California Press.Google Scholar
Ho, Engseng. 2014. Afterword: Mobile Law and Thick Transregionalism. Law and History Review 32, 4: 883–89.Google Scholar
Hopkins, Benjamin and Marsden, Magnus. 2011. Fragments of the Afghan Frontier. London and New York: Hurst and Columbia University Press.Google Scholar
Jansen, Stef. 2009. After the Red Passport: Towards an Anthropology of the Everyday Geopolitics of Entrapment in the EU's ‘Immediate Outside.’ Journal of the Royal Anthropological Institute 15, 4: 815–32.Google Scholar
Jansen, Stef. 2013. People and Things in the Ethnography of Borders: Materialising the Division of Sarajevo. Social Anthropology 21, 1: 2337.Google Scholar
Karamustafa, Ahmet T. 2009. Sari Saltik Becomes a Friend of God. In Renard, J., ed., Tales of God's Friends: Islamic Hagiography in Translation. Berkeley: University of California Press, 136144.Google Scholar
Karatas, Hasan. 2014. The Ottomanization of the Halveti Sufi Order: A Political Story Revisited. Journal of the Ottoman and Turkish Studies Association 1, 1–2: 7189.CrossRefGoogle Scholar
Kołczyńska, Marta. 2013. On the Asphalt Path to Divinity: Contemporary Transformations in Albanian Bektashism: The Case of Sari Saltik Teqe in Kruja. Anthropological Journal of European Cultures 22, 2: 5371.Google Scholar
Krstić, Tijana. 2011. Contested Conversion to Islam: Narratives of Religious Change in the Early Modern Ottoman Empire. Stanford: Stanford University Press.Google Scholar
Kwon, Heonik. 2010. The Other Cold War. New York: Columbia University Press.Google Scholar
Li, Darryl. 2015. Jihad in a World of Sovereigns: Law, Violence, and Islam in the Bosnian Crisis. Law & Social Enquiry (Early View).Google Scholar
Marsden, Magnus. 2007. All-Male Sonic Gatherings, Islamic Reform, and Masculinity in Northern Pakistan. American Ethnologist 34, 3: 473–90.Google Scholar
Marsden, Magnus. 2015. From Kabul to Kiev: Afghan Trading Networks Across the Former Soviet Union. Modern Asian Studies (FirstView): 139.Google Scholar
Mazower, Mark. 2004. Salonica, City of Ghosts: Christians, Muslims and Jews 1430–1950. London: Harper Perennial.Google Scholar
Messick, Brinkley. 1993. The Calligraphic State: Textual Domination and History in a Muslim Society. Berkeley: University of California Press.Google Scholar
Mičijević, Senad. 1999. Bosna je puna lažnih mesija (Intervju Dana 1st October). In Dani, br. 122. Sarajevo. https://www.bhdani.ba/portal/arhiva-67-281/122/inter.htm (accessed 26 May 2016).Google Scholar
Mičijević, Senad. 2009. Prilog historiji derviških redova jugoistočne Evrope. Istraživanja časopis Fakulteta humanističkih nauka, br. 4, Mostar.Google Scholar
Mičijević, Senad. 2014. Sari Saltik: Historija i Mit. Mostar: Baština Duhovnosti.Google Scholar
Mikhail, Alan and Philliou, Christine M.. 2012. The Ottoman Empire and the Imperial Turn. Comparative Studies in Society and History 54, 4: 721–45.Google Scholar
Muftić, Azmir. 2008. Derviški red Rifa'ija u Bosni i Hercegovini. In El-Burhanul-Mu'ejjed (Potvrdeni Dokaz). Vareš (self-published), 147–53.Google Scholar
Norris, H. T. 2006. Popular Sufism in Eastern Europe: Sufi Brotherhoods and the Dialogue with Christianity and ‘Heterodoxy.’ New York: Routledge.Google Scholar
Perica, Vjekoslav. 2002. Balkan Idols: Religion and Nationalism in Yugoslav States. Oxford: Oxford University Press.Google Scholar
Popović, Alexandre. 1985. The Contemporary Situation of the Muslim Mystic Orders in Yugoslavia. In Gellner, E., ed., Islamic Dilemmas: Reformers, Nationalities and Industrialisation. The Southern Shore of the Mediterranean. Berlin: Mouton, 240–54.Google Scholar
Popović, Alexandre. 1993. Un Ordre de derviches en Terre d'Europe. Lausanne: L'Age d'Homme.Google Scholar
Raudvere, Catharina. 2002. The Book of the Roses: Sufi Women, Visibility and Zikir in Contemporary Istanbul. London: I. B. Tauris.Google Scholar
Raudvere, Catharina. 2009. Between Home and Home: Sufi Heritage in Bosniak Diaspora. In Raudvere, C. and Stenberg, L., eds., Sufism Today: Heritage and Tradition in the Global Community. London: I. B. Tauris, 4964.Google Scholar
Raudvere, Catharina and Gaši, Ašk. 2009. Home, Nation and Global Islam: Sufi Oriented Activities and Community Building among Bosnian Muslims in Southern Sweden. In Geaves, R., Dressler, M., and Klinkhammer, G., eds., Sufis in Western Society: Global Networking and Locality. London: Routledge, 162–79.Google Scholar
Rubinstein, Alvin Z. 1970. Yugoslavia and the Nonaligned World. Princeton: Princeton University Press.Google Scholar
Senay, Banu. 2015. Masterful Words: Musicianship and Ethics in Learning the Ney . Journal of the Royal Anthropological Institute 21: 524–41.Google Scholar
Sherrif, Abdul and Ho, Engseng, eds. 2014. The Indian Ocean: Oceanic Connections and the Creation of New Societies. London: Hurst.Google Scholar
Shryock, Andrew. 1998. Nationalism and the Genealogical Imagination: Oral History and Textual Authority in Tribal Jordan. Berkeley: University of California Press.Google Scholar
Silverstein, Brian. 2009. Sufism and Governmentality in the Late Ottoman Empire. Comparative Studies of South Asia, Africa and the Middle East 29, 2: 171–85.Google Scholar
Silverstein, Brian. 2011. Islam and Modernity in Turkey. Basingstoke: Palgrave Macmillan.Google Scholar
Sorabji, Cornelia. 1989. Muslim Identity and Islamic Faith in Sarajevo. PhD thesis, Division of Social Anthropology, University of Cambridge.Google Scholar
Spadola, Emilio. 2014. The Calls of Islam: Sufis, Islamists, and Mass Mediation in Urban Morocco. Bloomington: Indiana University Press.Google Scholar
Stokes, Martin. 1992. The Arabesk Debate: Music and Musicians in Modern Turkey. Oxford: Clarendon Press.Google Scholar
Stokes, Martin. 1997. Voices and Places: History, Repetition and the Musical Imagination. Journal of the Royal Anthropological Institute 3: 673–91.Google Scholar
Stoler, Ann Laura, ed. 2013. Imperial Debris: On Ruins and Ruination. Durham: Duke University Press.Google Scholar
Strik, Seid. 1988–1989. Rufaiski tarikat u Sarajevu. Bilten HU: 4047.Google Scholar
Subrahmanyam, Sanjay. 1997. Connected Histories: Notes towards a Reconfiguration of Early Modern Eurasia. Modern Asian Studies 31, 3: 735–62.Google Scholar
Thum, Rian. 2014. The Sacred Routes of Uyghur History. Cambridge: Harvard University Press.Google Scholar
Trimingham, J. Spencer. 1971. The Sufi Orders in Islam. Oxford: Clarendon Press.Google Scholar
Trix, Frances. 1994. The Resurfacing of Islam in Albania. East European Quarterly 28, 4: 533–49.Google Scholar
Trix, Frances. 2009. The Sufi Journey of Baba Rexheb. Pennsylvania: University of Pennsylvania Press.Google Scholar
Van Bruinessen, Martin and Howell, Julia Day, eds. 2007. Sufism and the ‘Modern’ in Islam. London: I. B. Tauris.CrossRefGoogle Scholar
Van Schendel, Willem. 2002. Geographies of Knowing, Geographies of Ignorance: Jumping Scale in Southeast Asia. Environment and Planning D: Society and Space 20: 647–68.Google Scholar
Weismann, Itzchak. 2007. The Naqshbandiyya: Orthodoxy and Activism in a Worldwide Sufi Tradition. London: Routledge.Google Scholar
Werbner, Pnina. 2003. Pilgrims of Love: The Anthropology of a Global Sufi Cult. London: Hurst & Company.Google Scholar
Werner, Michael and Zimmermann, Bénédicte. 2006. Beyond Comparison: Histoire Croisée and the Challenge of Reflexivity. History & Theory 45, 1: 3050.Google Scholar
Westad, Odd Arne. 2007. The Global Cold War: Third World Interventions and the Making of Our Times. Cambridge: Cambridge University Press.Google Scholar