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also characterize the period following the war. While illustrating the changes that have taken place in the 150-year period under scrutiny, Bougarel also detects several continuities. Looking at BiH as a territory which evolved through different forms of a larger imperial order, he underlines as a continuity the strategic tendency of Muslim/Bosniak elites to appeal for protection through the imperial power; such behaviour is also visible in post-Dayton BiH in relation to the international community. Bougarel also points out the (albeit varying) persistence of inner contradictions regarding discourses of self-identification, such as the hesitations about whether to define Bosnian Muslim identity along confessional, national, or territorial lines, and about how to negotiate among these three perspectives. More specifically, these hesitations also touch upon the question of whether to place the Muslim dimension of this identity within a Bosnian-Herzegovinian or a pan-Islamic global context. Bougarel provides vivid insights into the heterogeneity of the Muslim/Bosniak community in BiH, its diversity, various actors, and ongoing debates. He convincingly and comprehensibly explains its paradoxes, ambiguities, and contradictions--three of Bougarel's favourite terms. He has based his research on his extensive knowledge and his use of local sources and the research literature in Bosnian/Croatian/Serbian,
Südosteuropa – de Gruyter
Published: May 1, 2016
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