Muslims (ethnic Group)

Muslims ( Serbo-Croatian Latin and , Serbo-Croatian Cyrillic and ) are an ethnoreligious group of Serbo-Croatian-speaking Muslims, inhabiting mostly the territory of the former Socialist Federal Republic of Yugoslavia.

The term Muslims became widely used for the Serbo-Croatian-speaking Muslims in the early 1900s. It gained official recognition in the 1910 census. The 1971 amendment to the Constitution of Yugoslavia also recognised them as a distinct nationality. It grouped several distinct South Slavic communities of Islamic ethnocultural tradition. Before 1993, a vast majority of present-day Bosniaks self-identified as ethnic Muslims, along with some smaller groups of different ethnicities, such as Gorani and '' Torbeši''. This designation did not include non-Slavic Yugoslav Muslims, such as Albanians, Turks and some Romani people.

After the breakup of Yugoslavia, the majority of the Serbo-Croatian-speaking Muslims of Bosnia and Herzegovina and Serbia adopted the Bosniak ethnic designation. They are today constitutionally recognised as one of three constituent nations of Bosnia and Herzegovina. Approximately 100,000 people across the rest of the former Yugoslavia consider themselves to be Slavic Muslims, mostly in Serbia. They are constitutionally recognized as a distinct ethnic minority in Montenegro.

History

The Ottoman conquests led to many autochthonous inhabitants converting to Islam. However, nationalist ideologies appeared among South Slavs as early as the 19th century, as with the First and Second Serbian Uprising and the Illyrian movement, national identification was a foreign concept to the general population, which primarily identified itself by denomination and province. The emergence of modern nation-states forced the ethnically and religiously diverse Ottoman Empire to modernise, resulting in several reforms. The most significant of these were the Edict of Gülhane of 1839 and Imperial Reform Edict of 1856. These gave non-Muslim subjects of the Empire equal status and strengthened their autonomous Millet communities.

There was a strong rivalry between South Slavic nationalisms. Vuk Karadžić, then the leading representative of Serbian nationalism, considered all speakers of the Štokavian dialect, regardless of religious affiliation, to be Serbs. Josip Juraj Strossmayer, the Croatian Catholic bishop and his People's Party advocated the idea of South Slavic unity. At the same time, Ante Starčević and his Party of Rights sought to restore the Croatian state based on the so-called historical right, considering Bosnian Muslims as Croats. In both Croatian and Serbian national ideology, the territory of the Bosnia vilayet was of great importance because both wanted to incorporate it into their future national states. From their point of view, Bosnian Muslims were Croats or Serbs who converted to Islam. In 1870, Bosnian Muslims comprised 42.5 per cent of the population of the Bosnia Vilayet, while Eastern Orthodox Christians accounted for 41.7 per cent and Catholics for 14.5 per cent. Which national state would get the territory of the Bosnia vilayet thus depended on who the Bosnian Muslims would favour, the Croats or the Serbs.

In Bosnia and Herzegovina at that time, the population did not identify with national categories, except for a few intellectuals from urban areas who claimed to be Croats or Serbs. The population of Bosnia and Herzegovina primarily identified itself by religion, using the terms Turk (for Muslims), ''Hrišćani'' (Christians) or Greeks (for the Orthodox) and "''Kršćani''" or Latins (for the Catholics). Furthermore, the Bosna vilayet particularly resisted the reforms, which culminated with the rebellion of Husein Gradaščević and his ayans in 1831. Reforms were introduced in Bosnia and Herzegovina only after Omer Pasha Latas forcibly returned the province to the sultan's authority in 1850. The reforms marked the loss of the influence of the ''ulama'' (the educated clergy), Sharia was no longer used outside of family matters, and a system of public education was introduced, in addition to religious education. The reforms marked the beginning of journalism and the establishment of modern political institutions, and ultimately the establishment of a provincial assembly in 1865, in which non-Muslims also sat.

The revolt of the Bosnian ayans and the attempted formulation of provincial identity in the 1860s are often portrayed as the first signs of a Bosnian national identity. However, a Bosnian national identity beyond confessional borders was rare, and the strong Bosnian identity of individual ayans or Franciscans expressed at that time reflected regional affiliation, with a strong religious aspect. Christians identified more with the Croatian or Serbian nation. For Muslims, identity was more closely tied to the defence of local privileges, but it did not call into question their allegiance to the Ottoman Empire. The use of the term "Bosniak" at that time did not have a national meaning, but a regional one. When Austria-Hungary occupied Bosnia and Herzegovina in 1878, national identification was still a foreign concept to Bosnian Muslims.

The Austro-Hungarian administration of Béni Kállay promoted the idea of a non-confessional unitary "Bosniak" identity that would encompass all inhabitants (more akin to "Bosnism"), going even as far as prohibiting Bosnian cultural associations from using the terms "Serb" and "Croat" in their names in the 1880s. In 1883, they officially called the vernacular language "Bosnian". The policy placed its hopes mainly with the Catholic community (who were not yet as deeply entrenched in Croat nationalism as the Orthodox were in the Serb one) and the Muslim community (seeking to distance them from the Ottoman Empire). In reality, only a small circle of Muslim notables at the time favoured such a unitary nation. The main proponent of the movement was Mehmed Kapetanović. Although it failed, the Bosniak ideology promoted by the Austrian-Hungarian authorities laid the foundation for the modern Bosniak identity. By emphasising the pre-Ottoman past, it created a founding myth, a theory of the massive conversion of medieval Bogumils to Islam upon the Ottoman conquest, offering a historical continuity and reasoning behind their presence in Europe. The Serbo-Croatian Muslims were referred to as "Mohammedans" until the early 1900s, when the term "Muslims" gained wider traction. It gained an official recognition during the 1910 census.

After World War II, in the Socialist Federal Republic of Yugoslavia, the Bosnian Muslims continued to be treated as a religious group instead of an ethnic one. Aleksandar Ranković and other Serb communist members opposed the recognition of Bosniak nationality. Muslim members of the communist party continued in their efforts to get Tito to support their position for recognition. Nevertheless, in a debate that went on during the 1960s, many Bosnian Muslim communist intellectuals argued that the Muslims of Bosnia and Herzegovina are a distinct native Slavic people that should be recognized as a nation. In 1964, the Fourth Congress of the Bosnian branch of the League of Communists of Yugoslavia assured their Bosnian Muslim membership the Bosnian Muslims' right to self-determination will be fulfilled, thus prompting the recognition of Bosnian Muslims as a distinct nation at a meeting of the Bosnian Central Committee in 1968, however not under the Bosniak or Bosnian name, as opted by the Bosnian Muslim communist leadership. As a compromise, the Constitution of Yugoslavia was amended to list "Muslims" in a national sense; recognizing a constitutive nation, but not the Bosniak name. The use of ''Muslim'' as an ethnic denomination was criticised early on, especially on account of motives and reasoning, as well as disregard of this aspect of Bosnian nationhood.Imamović, Mustafa (1996). Historija Bošnjaka. Sarajevo: BZK Preporod. Following the downfall of Ranković, Tito also changed his view and stated that recognition of Muslims and their national identity should occur. In 1968 the move was protested in the Serbia and by Serb nationalists such as Dobrica Ćosić. The change was opposed by the Macedonian branch of the Yugoslav Communist Party. They viewed Macedonian speaking Muslims as Macedonians and were concerned that statewide recognition of Muslims as a distinct nation could threaten the demographic balance of the Macedonian republic.

During the Intra-Bosnian Muslim War (1993–95) the forces loyal to the Autonomous Province of Western Bosnia retained their Muslim name, while those loyal to the central government of the Republic of Bosnia and Herzegovina adhered to the Bosniak term, adopted during the Bosnian war in 1993.

Sometimes other terms, such as ''Muslim with capital M'' were used, that is, "musliman" was a practising Muslim. At the same time "Musliman" was a member of this nation (Serbo-Croatian uses capital letters for names of peoples but small for names of adherents).

The election law of Bosnia and Herzegovina as well as the Constitution of Bosnia and Herzegovina, recognizes the results from 1991 population census as results referring to Bosniaks.

Population

Serbia

According to the 2022 census, there were 13,011 ethnic Muslims in Serbia, making up 0,20% of the population.

Regarding religion, most ethnic Muslims declared themselves to be Muslims, 12,129 or 93.22% of them. The Eastern Christians were second, comprising 196 or 1.51% of the ethnic Muslim population. They were followed by atheists and agnostics, 126 or 0.97% of the ethnic Muslim population. The rest belonged to other Christian and religious groups, with 523 or 4.02% of those undeclared or unknown.

Serbian was the mother tongue of 9,803 or 75.34% of ethnic Muslims. Bosnian was the second most spoken language, with 1,283 or 9,86% of ethnic Muslim speakers. The third was Albanian with 870 or 6.69% of ethnic Muslims speaking the language.

Bosnia and Herzegovina

According to the 2013 census, there were 12,121 ethnic Muslims in Bosnia and Herzegovina, making up 0.34% of the population. Before the adoption of the Bosniak identity in the late 1990s, 1,902,956 self-identified ethnic Muslims were living in Bosnia and Herzegovina, or 43.48% of the population. In contrast, 1,496 people identified as Muslims-Bosniaks, 1,285 as Bosniaks and 876 as Bosniaks-Muslims, totalling to 3,657 or 0.08% of the total population.

Per the latest 2013 census, regarding religion, most ethnic Muslims declared themselves followers of Islam or Muslims, 11,559 or 95.36% of them. The remaining part mainly were atheists or agnostics, 208 or 1.72% with 205 or 1.69% undeclared or unknown.

Bosnian was the mother tongue of 10,784, or 88.97%, of ethnic Muslims. Serbo-Croatian was listed as the mother tongue of 550 or 4.54% ethnic Muslims, with 447 or 3.69% opting for Serbian and 65 or 0.54% for Croatian. The majority of those who designated Serbian as their mother tongue, 423 of them, lived in Republika Srpska.

Municipalities with a significant ethnic Muslim population (500 or more):

*Velika Kladuša (1,366)
*Tuzla (1,050)
*Travnik (535)
*Zenica (531)

Other countries

* In Montenegro census of 2011, 20,537 (3.3%) of the population declared as ''Muslims by nationality''; while 53,605 (8.6%) declared as Bosniaks; while 175 (0.03%) ''Muslims by confession'' declared as Montenegrin Muslims. Muslims and Bosniaks are considered as a two separate ethnic groups, and both of them have their own separate National Councils. Also, many Muslims consider themselves as Montenegrins of the Islamic faith. National Council of Muslims of Montenegro insists their mother tongue is Montenegrin.
* In 2002 Slovenia census, 21,542 persons identified as Bosniaks (thereof 19,923 Bosniak Muslims); 8,062 as ''Bosnians'' (thereof 5,724 Bosnian Muslims), 2,804 were Slovenian Muslims. while 9,328 chose ''Muslims by nationality''.
* In North Macedonia, the census of 2021 registered 16,042 (0,87%) Bosniaks and 1,187 (0.13%) ''Muslims by ethnicity''. There are also 455 identified as Macedonian Muslims, separate of the 4,178 Torbeši, a minority religious group within the community of ethnic Macedonians who are ''Muslims by religious affiliation''. It is also important to note that most Torbeši were declared as ''Muslims by nationality'' before 1990.
* In Croatia, according to the census of 2011 there were 6,704 ''Muslims by nationality'', 27,959 Bosniak Muslims, 9,594 Albanian Muslims, 9,647 Croat Muslims and 5,039 Muslim Roma. The Bosniaks of Croatia are the largest minority practicing Islam in Croatia.

See also

* Bosniaks
* Gorani people
* Serb Muslims
* Croat Muslims
* Torbeši
* Bulgarian Muslims
* Pomaks
* Cultural Muslims

Notes

Footnotes

References

Books

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Web sites

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Further reading

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External links

Central Organization of Muslims in Montenegro (official pages)

Council of Muslims in Montenegro (official pages)

The Voice of Muslims in Montenegro (official pages)

{{DEFAULTSORT:Muslims, ethnic group)

Ethnoreligious groups in Europe
Muslim ethnoreligious groups
Slavic ethnic groups
Muslims by ethnicity
Ethnic groups in Bosnia and Herzegovina
Ethnic groups in Croatia
Ethnic groups in Montenegro
Ethnic groups in North Macedonia
Ethnic groups in Serbia
Ethnic groups in Slovenia
Ethnic groups in Vojvodina
Socialist Federal Republic of Yugoslavia
South Slavs
Bosniak history
Ethno-cultural designations
History of Sandžak