Multiconfessionalism

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Catholic church, mosque and Serbian Orthodox church in Bosanska Krupa, Bosnia and Herzegovina. Bosanska Krupa Churches.JPG
Catholic church, mosque and Serbian Orthodox church in Bosanska Krupa, Bosnia and Herzegovina.

Multiconfessional countries have a power sharing arrangement between people of different faiths, usually three or more significant confessional groups within the same jurisdiction. Examples of modern countries deemed multiconfessional are Lebanon, [1] [2] Bosnia and Herzegovina and Albania. [3]

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The "National Pact" in Lebanon is a formal agreement altering the 1926 Constitution, which laid the foundation of Lebanon as a confessionalist state. Instead of a minority wielding the most power, political power became more representative. [4]

Since the end of the Ottoman era, Bosnia and Herzegovina and Albania have been the most multiconfessional countries of Europe.

The 3 dominant religions of Bosnia and Herzegovina (Islam, Eastern Orthodox Church, Roman Catholic Church) are practiced by the three native ethnic groups of the country: Bosniaks, Bosnian Serbs and Bosnian Croats respectively. Religious nationalism that emerged as part of the breakup of Yugoslavia would later cause the Bosnian War.

Albania has 4 dominant religions: Islam, Eastern Orthodox Church, Roman Catholic Church and Bektashism, because of the geographical position conquest by the Roman Empire, Byzantine Empire and the Ottoman Empire, but the country has declared itself as a very secular state. During the communist era, Albania declared itself as the first atheist country in the World. The ethnic Albanians living inside or outside the Balkans have one of the most religious diversities in the World.

Kosovo, even though about 95% Muslim, has a significant Albanian catholic population (more than 5%) with their center being Gjakova.

Confessionalism

See also

Related Research Articles

"Muslims" is a designation for the ethnoreligious group of Serbo-Croatian-speaking Muslims and people of Muslim heritage, inhabiting mostly the territory of the former Socialist Federal Republic of Yugoslavia. The term, adopted in the 1971 Constitution of Yugoslavia, groups together a number of distinct South Slavic communities of Islamic ethnocultural tradition. Prior to 1993, a vast majority of present-day Bosniaks self-identified as ethnic Muslims, along with some smaller groups of different ethnicity, such as Gorani and Torbeši. This designation did not include Yugoslav non-Slavic Muslims, such as Turks, some Romani people and majority of Albanians.

In the Ottoman Empire, a millet was an independent court of law pertaining to "personal law" under which a confessional community was allowed to rule itself under its own laws.

<span class="mw-page-title-main">Islam in Bosnia and Herzegovina</span> Overview of the role of the Islam in Bosnia and Herzegovina

Islam is the most widespread religion in Bosnia and Herzegovina. It was introduced to the local population in the 15th and 16th centuries as a result of the Ottoman conquest of Bosnia and Herzegovina.

The most common religion in Albania is Islam, with the second-most-common religion being Christianity. There are also a number of irreligious Albanians. There are no official statistics regarding the number of practicing religious people per each religious group.

<span class="mw-page-title-main">Demographic history of Bosnia and Herzegovina</span>

This article is about the Demographic history of Bosnia and Herzegovina, and deals with the country's documented demographics over time. For an overview of the various ethnic groups and their historical development, see Ethnic groups in Bosnia and Herzegovina.

Bosniaks are a mainly-muslim South Slavic ethnic group, native to the region of Bosnia. The term Bosniaks was invented in 1993 after decades of suppression in the Socialist Federal Republic of Yugoslavia. The Bosniak Assembly adopted the ethnonym to replace "Bosnian Muslims." Scholars believe that the move was partly motivated by a desire to distinguish the Bosniaks from the term Muslim to describe their nationality in the former Yugoslavia. These scholars contend that the Bosniaks are distinguishable from comparable groups due to a collective identity based on a shared environment, cultural practices and experiences.

<span class="mw-page-title-main">Religion in Montenegro</span>

Eastern Orthodox Christianity is largest religion in Montenegro, but there are also sizeable numbers of adherents of both Catholic Christianity and Islam.

A significant number of people in the former Kingdom of Bosnia converted to Islam after the conquest by the Ottoman Empire in the second half of the 15th century, giving it a unique character within the Balkan region. It took over one hundred years for Islam to become the majority religion. Many scholars agree that the Islamization of the Bosnian population was not violent, but was, for the most part, peaceful and voluntary.

<span class="mw-page-title-main">Eastern Orthodoxy in Bosnia and Herzegovina</span>

The Eastern Orthodox Church is the most widespread Christian denomination in Bosnia and Herzegovina and the second most widespread religious group in the country, following Islam and followed in turn by Roman Catholicism. Orthodox Christians in Bosnia and Herzegovina belong to the Serbian Orthodox Church. According to the CIA World Factbook, Orthodox Christians make up 30.7% of the country's population.

<span class="mw-page-title-main">Austro-Hungarian rule in Bosnia and Herzegovina</span> 1878–1918 period of rule over Bosnia and Herzegovina by Austria-Hungary

Bosnia and Herzegovina fell under Austro-Hungarian rule in 1878, when the Congress of Berlin approved the occupation of the Bosnia Vilayet, which officially remained part of the Ottoman Empire. Three decades later, in 1908, Austria-Hungary provoked the Bosnian Crisis by formally annexing the occupied zone, establishing the Condominium of Bosnia and Herzegovina under the joint control of Austria and Hungary.

<span class="mw-page-title-main">Religion in Kosovo</span>

Religion in Kosovo is separated from the state. The Constitution establishes Kosovo as a secular state that is neutral in matters of religious beliefs and where everyone is equal before the law and freedom to belief, conscience and religion is guaranteed.

<span class="mw-page-title-main">Religion in North Macedonia</span> Overview of religion in North Macedonia

In North Macedonia, the most common religion is Eastern Orthodox Christianity, practiced mainly by ethnic Macedonians, Serbians, Vlakhs, and Romanis. The vast majority of the Eastern Orthodox in the country belong to the Macedonian Orthodox Church, which declared autocephaly from the Serbian Orthodox Church in 1967.

<span class="mw-page-title-main">Bosniaks</span> South Slavic ethnic group

The Bosniaks are a South Slavic ethnic group native to the Southeast European historical region of Bosnia, which is today part of Bosnia and Herzegovina, who share a common Bosnian ancestry, culture, history and language. They primarily live in Bosnia, Serbia, Montenegro, Croatia, Kosovo as well as in Austria, Germany, Turkey and Sweden. They also constitute a significant diaspora with several communities across Europe, the Americas and Oceania.

<span class="mw-page-title-main">History of the Eastern Orthodox Church under the Ottoman Empire</span> Overview of the history of the Eastern Orthodox Church under the Ottoman Empire

In AD 1453, the city of Constantinople, the capital and last stronghold of the Byzantine Empire, fell to the Ottoman Empire. By this time Egypt had been under Muslim control for some seven centuries. Jerusalem had been conquered by the Rashidun Caliphate Muslims in 638, won back by Rome in 1099 under the First Crusade and then reconquered by Saladin's forces during the siege of Jerusalem in 1187. Later in the seventh Crusade, it was taken back by the Catholics once again. It was conquered by the Ottomans in 1517. Orthodoxy, however, was very strong in Russia which had recently acquired an autocephalous status; and thus Moscow called itself the Third Rome, as the cultural heir of Constantinople. Under Ottoman rule, the Greek Orthodox Church acquired power as an autonomous millet. The ecumenical patriarch was the religious and administrative ruler of the entire "Greek Orthodox nation", which encompassed all the Eastern Orthodox subjects of the Empire.

<span class="mw-page-title-main">Bosnians</span> Citizens and nationals of Bosnia and Herzegovina

Bosnians are people native to the region Bosnia in the country of Bosnia and Herzegovina, especially the historical region of Bosnia. As a common demonym, the term Bosnians is wrongly used to refer to all inhabitants/citizens of the country, regardless of any ethnic, cultural or religious affiliation. It can be used as a designation for anyone who is descended from the region of Bosnia.

<span class="mw-page-title-main">Bosnia and Herzegovina–Holy See relations</span> Bilateral relations

Bosnia and Herzegovina and the Holy See have maintained diplomatic relations since the former declared independence in 1992. The two states have signed a concordat, and there have been three papal visits to the multiconfessional Bosnia and Herzegovina. The relations with the Holy See have generally been fostered primarily by the Bosnian Croat and Bosniak officials, but sometimes aggravated by Bosnian Serb officials.

Croat Muslims are Muslims of Croat ethnic origin. They consist primarily of the descendants of the Ottoman-era Croats.

The persecution of Eastern Orthodox Christians is the religious persecution which has been faced by the clergy and the adherents of the Eastern Orthodox Church. Eastern Orthodox Christians have been persecuted during various periods in the history of Christianity when they lived under the rule of non-Orthodox Christian political structures. In modern times, anti-religious political movements and regimes in some countries have held an anti-Orthodox stance.

The Islamization of Albania occurred as a result of the Ottoman conquest of the region beginning in 1385. The Ottomans through their administration and military brought Islam to Albania through various policies and tax incentives, trade networks and transnational religious links. In the first few centuries of Ottoman rule, the spread of Islam in Albania was slow and mainly intensified during the seventeenth and eighteenth centuries due in part to greater Ottoman societal and military integration, geo-political factors and collapse of church structures. It was one of the most significant developments in Albanian history as Albanians in Albania went from being a largely Christian population to one that is mainly Sunni Muslim, while retaining significant ethnic Albanian Christian minorities in certain regions. The resulting situation where Sunni Islam was the largest faith in the Albanian ethnolinguistic area, but other faiths were also present in a regional patchwork, played a major influence in shaping the political development of Albania in the late Ottoman period. Apart from religious changes, conversion to Islam also brought about other social and cultural transformations that have shaped and influenced Albanians and Albanian culture.

The ethnonym Turks has been commonly used by the non-Muslim Balkan peoples to denote all Muslim settlers in the region, regardless of their ethno-linguistic background. The majority of these, however, were indeed ethnic Turks. In the Ottoman Empire, the Islamic faith was the official religion, with Muslims holding different rights than non-Muslims. Non-Muslim ethno-religious legal groups were identified by different millets ("nations").

References

  1. Dawahare 1998.
  2. Sjur Bergan; Hilligje van't Land (2010). Speaking Across Borders: The Role of Higher Education in Furthering Intercultural Dialogue. Council of Europe. pp. 167–. ISBN   978-92-871-6941-9.
  3. Mary McIntosh; Dan Abele; University of Strathclyde. Centre for the Study of Public Policy (1996). Tolerance for a multiethnic Bosnia-Hercegovina: testing alternative theories. Centre for the Study of Public Policy, University of Strathclyde.{{cite book}}: |author3= has generic name (help)
  4. R. Rabil (12 September 2011). Religion, National Identity, and Confessional Politics in Lebanon: The Challenge of Islamism. Palgrave Macmillan US. ISBN   978-0-230-33925-5.

Further reading