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.

Drawing upon Muslim Europe's own voices, institutions, and experiences, this compelling work reframes the debates on European secularism, the historic role of Shari'a law in diverse European states, Muslims and Nazis, Muslims and Communists, and the contributions of Muslims to Europe today.

The history and contemporary situation of Muslim communities in Eastern Europe are explored here from three angles. First, survival, telling of the resilience of these Muslim communities in the face of often restrictive state policies and hostile social environments, especially during the Communist period. next, their subsequent revival in the aftermath of the Cold War. And last, transformation, looking at the profound changes currently taking place in the demographic composition of the communities and in the forms of Islam practiced by them. The reader is shows a picture of the general trends common the Muslim communities of Eastern Europe, and the special characteristics of clusters of states, such as the Baltics, the Balkans, the Višegrad states and the European states of the Commonwealth of Independent States (CIS).

In Islam in Post-communist Eastern Europe Egdūnas Račius reveals how governance of religions and practical politics in Eastern Europe are permeated by churchification and securitization of Islam, and Muslim religious organizations have been turned into ecclesiastical-bureaucratic institutions akin to ‘Muslim Churches’.

Provides an overview of the history and current trends in Muslim communities in 21 post-Communist Eastern European countries.

This social, cultural, and political history of Slavic Muslim women of the Yugoslav region in the first decades of the post-Ottoman era is the first to provide a comprehensive overview of the issues confronting these women. It is based on a study of voluntary associations (philanthropic, cultural, Islamic-traditionalist, and feminist) of the period. It is broadly held that Muslim women were silent and relegated to a purely private space until 1945, when the communist state “unveiled” and “liberated” them from the top down. After systematic archival research in Bosnia, Croatia, Serbia, and Austria, Fabio Giomi challenges this view by showing: • How different sectors of the Yugoslav elite through association publications, imagined the role of Muslim women in post-Ottoman times, and how Muslim women took part in the construction or the contestation of these narratives. • How associations employed different means in order to forge a generation of “New Muslim Women” able to cope with the post-Ottoman political and social circumstances. • And how Muslim women used the tools provided by the associations in order to pursue their own projects, aims and agendas. The insights are relevant for today’s challenges facing Muslim women in Europe. The text is illustrated with exceptional photographs.