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Book Review: Lubańska Magdalena, Muslims and Christians in the Bulgarian Rhodopes. Studies on Religious (Anti)Syncretism

100%
Bielenin-Lenczowska K.
Colloquia Humanistica
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2015
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issue 4
EN
Book Review: Lubańska Magdalena, Muslims and Christians in the Bulgarian Rhodopes. Studies on Religious (Anti)Syncretism"Muslims and Christians in the Bulgarian Rhodopes. Studies on Religious (Anti)Syncretism", a book by Magdalena Lubańska is a summary of her research carried out for many years among the Christian Orthodox and Muslim Pomaks in Rhodope mountains of Bulgaria. There Lubańska conducted in-depth interviews and carried out ethnographic observation about the knowledge regarding neighbours of different religion, their beliefs and religious practices. Recenzja książki: Lubańska Magdalena, Muslims and Christians in the Bulgarian Rhodopes. Studies on Religious (Anti)SyncretismKsiążka Magdaleny Lubańskiej jest podsumowaniem jej badań prowadzonych od wielu lat wśród prawosławnych oraz muzułmanów w Rodopach, w Bułgarii. Lubańska przeprowadziła pogłębione wywiady i obserwację etnograficzną, dotyczącą sąsiadowania mieszkańców różnych religii, ich wierzeń i praktyk religijnych.
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Między agape a krwawą ofiarą. Kurban w życiu religijnym wyznawców prawosławia (Rodopy Zachodnie, Bułgaria)

88%
Lubańska M.
Slavia Meridionalis
|
2011
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vol. 11
EN
Between agape and blood sacrifice. Kurban in the religious life of Orthodox Christian (Western Rhodopes, Bulgaria)The article is an excerpt of the dissertation „Religious syncretism and anti-syncretism in the light of the coexistence between Muslims (Pomaks) and Orthodox Christians in the Western Rhodope Mountains in Bulgaria”. Dissertation is based on field research I did in 2005–2009 in the area of Gotse Delchev, a town in Blagoevgrad Province. I have interviewed community members invested with considerable symbolic potential, such as the mayor and the mufti, Orthodox clerics, hodjas, teachers and quack doctors. I conducted a total of 63 in-depth interviews with 76 people.My findings show that the local Orthodox population is more susceptible to the influence of Islam than vice versa. What is quite striking in this context is that examples of deep syncretism can actually be found among the Christians. This includes the practice of kurban or blood sacrifice, which they regard as a replication of Abraham’s sacrifice and invest with a level of importance that makes it a central aspect of their religious life (possibly more important than the Eucharist). Although Balkan Slavs had practiced blood sacrifice even before the arrival of Islam in the region, the Christian interpretations of the practice evince deep parallels with the Muslim practice of kurban. Both religious groups identify Abraham’s sacrifice as the origin of the practice, and treat the sacrificial lamb as a substitute for a specific human life.Although the scholar Florentina Badalanova has interestingly suggested that the narrative of Abraham’s sacrifice, which is popular in Bulgarian folklore, may have persisted in an unchanged form ever since it originally emerged in ancient Ur and became transmitted orally to the Balkans, her thesis must remain purely conjectural. Where it comes to the Western Rhodopes, I suppose that the motif of Abraham’s sacrifice filtered into Christian religious symbols and narratives via the traditions of adat Islam, many of which had retained close links with Judaism. By adopting the Ottoman Turkish term (kurban) rather than its Semitic variant (qorban), the Christians also adopted the related set of ideas about the sacrifice and its sacred aetiology. The precise ramifications of this example of deep syncretism for the religious experience of Orthodox Christians, though interesting, would require additional in-depth research.
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Początek świata: żywoty proroków jako źródła religijnych dystynkcji w narracjach bułgarskojęzycznych muzułmanów

75%
Lubańska M.
Slavia Meridionalis
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2014
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vol. 14
EN
The beginning of the world: Lives of the prophets as a source of religious distinctions in the narratives of Bulgarian-speaking MuslimsThis paper draws on data collected through the ethnographic fieldwork carried out between 2002 and 2009 in the Central and Western Rhodope Mountains. In my studies I aimed to verify the thesis of Bulgarian-speaking Muslims’ syncretic religiosity, believed by some Bulgarian scholars to preserve strong crypto-Christian components.Asked about motivations behind their religious practices, Muslims often evoked cosmological narratives. These narratives are of crucial importance in the process of legitimising their religion in a multi-faith neighborhood. Referring to the main topic of this volume of “Slavia Meridionalis” I focus on the possible “ideological” backgrounds to these stories. I consider them as examples of the vanishing post-Ottoman influences on Bulgarian Muslims’ religious culture. Początek świata: żywoty proroków jako źródła religijnych dystynkcji w narracjach bułgarskojęzycznych muzułmanówArtykuł opiera się na materiałach zgromadzonych podczas etnograficznych badań terenowych przeprowadzonych w latach 2002–2009 w Centralnych i Zachodnich Rodopach. W swoich badaniach starałam się zweryfikować tezę o synkretycznych charakterze religijności bułgarskojęzycznych muzułmanów, według niektórych bułgarskich badaczy zawierającej silne kryptochrześcijań­skie komponenty.Gdy pytałam muzułmanów o motywacje wykonywanych przez nich religijnych praktyk, często powoływali się oni na narracje komologiczne. Oka­zało się, że mają one kluczowe znaczenie w procesie legitymizacji ich religii w wielowyznaniowym sąsiedztwie. W artykule koncentruję się na możliwych „ideologicznych” kontekstach tych narracji. Odnosząc się do głównego tematu niniejszego tomu „Slavii Meridionalis” pokazuję owe kosmologiczne motywy jako przejawy zanikających wpływów postosmańskich w kulturze religijnej bułgarskojęzycznych muzułmanów w Bułgarii.
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Pomacy – bułgarscy poturczeńcy (na przykładzie wsi Selcza w zachodnich Rodopach)

71%
Walczak-Mikołajczakowa M.
Balcanica Posnaniensia Acta et studia
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2014
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vol. 21
177-184
EN
The Selcha village, situated at the Smolian District, is inhabited by Pomaks, a specific ethnos, created itself after acceptance of Islam, most likely at the turn of XVI and XVII century. Currently, this large village once (about 2 thousands inhabitants in the mid-twentieth century) shares the fate of others, ‘ageing”and ‘moribund’ village communities in Bulgaria. Author tries to recreate a complicated history of this village, in order to analyse the reasons of gradual atheisation. The author discusses the problem of the simultaneous attachment to some traditions and giving up on other traditions on the basis of the stories of inhabitants stories, legends stored in their memories and well-retained documents. All of this become a pretext to discuss (from the sociological perspective) a change of the type of husbandry and the political decisions made during the parliament elections.
PL
The Selcha village, situated at the Smolian District, inhabited by Pomaks, a specific ethnos, created itself after acceptance of Islam, most likely at the turn of XVI and XVII century. Currently, this large village once (about 2 thousands inhabitants in the mid-twentieth century) shares the fate of others, ‘ageing”and ‘moribund’ village communities in Bulgaria. Author tries to recreate a complicated history of this village, in order to analyse the reasons of gradual atheisation. The author discusses the problem of the simultaneous attachment to some traditions and giving up on other traditions on the basis of the stories of inhabitants stories, legends stored in their memories and well-retained documents. All of this become a pretext to discuss (from the sociological perspective) a change of the type of husbandry and the political decisions made during the parliament elections.
5
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“I am not waiting for money. I just want vindication and a basic apology”. Policies of “rehabilitation” of the Pomaks from Blagoevgrad region after the fall of the communist regime

51%
Pashova A., Vodenicharov P.
Historia Slavorum Occidentis
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2023
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issue 4(39)
76-94
EN
In 1991, Bulgaria adopted the Law on Civil and Political Rehabilitation of Persons Repressed under Communism. The law came into force only in 1993 and continued until 1996. The article critically analyses the law and points out its undemocratic character in relation to the Pomaks, victims of the violant assimilation, the so called “revival” process. The Ordinance to the Law puts the victims in the position of seeking proof of innocence from the same repressive authorities that persecuted and killed them. The approved, but mostly rejected Decisions of the Municipal, District and Central Commissions, are analyzed and kept in the State Archive – Blagoevgrad (SAB) and Central State Archive – Sofia (CSA). The article traces the tendency of the Commissions to reject applications for rehabilitation of Pomaks, affected by the worst cases of murder and imprisonment during the name change.
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