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SMAIL e~~lClThe Cultural Achievements of Bosnian Muslims
Yet religious life has not been uniform. Diversity has been encouraged
by the increasing number of foreign-supported religious schools. This
development has caused concern in the community that the religious and cultural
identity of Bosnian Muslims is under threat from adherents of these schools in
Islam which lean to greater strictness. At the same time personal inteapretations
of individual religious laws had raised concern about the possible existence of
an internal "Kulturkamp~
.
The Islamic community is - despite the animosity of some strictures
within the Churches - open to dialogue.
Bosnian Muslims are aware of the significance of their role in charting
the future course of political and social, as well as religious, developments in
Europe. "History, but also the future, have assigned to Bosnia a special role in
the dialogue between the Orient and the Occident. The Islam of Bosnia can
become a model for Islam in Europe", the Islamic expert Khalid Duran has
~ritten.~'
'Matthias Murko, "Auf den Spuren der Volksepik durch Jugoslavien", Slavische Rundschau
(1931), vol. 3, no. 3.
=Friedrich S. Krauss, Slavische Vol/@orschungen (Leipzig: 1908), p. 341; Smail BaliE, "Die
muslimische Volkspoesie in Bosnien", Oesterreichische Osthefte (Wien: July 1965), pp. 386-7;
Antun Sirn~ik, "Hasanaga Kuna", Novi Behar (Sarajevo: 1939), vol. 13, p. 141.
'Hamdija KreSevljakoviC, Kapetanije u Bosni i hercegovini/District Captaincies in Bosnia and
Hercegovina (Sarajevo: 1954). p. 61.
4Hamid Dizdar, Sevdalinke, Izbor iz bosansko-hercegovafke narodne 1irikeISevdalinkas:
Selected Bosnian and Hercegovinian Lyric Folk Poems (Sarajevo: 1944), p. 17.
5Biographical data on this folk-singer may be found in Friedrich S. Krauss's article "VidirlijiC
[sic!] Ahmo's Brautfahrt. Ein moslimisches Guslarenlied" in Festschrlpfir AdolfBastian zu seinem
Geburtstage 26. Juni 1896 (Bedin: 18%).
"amid Dizdar, op, cit., pp. 17-18.
'.Albert Bates Lord, Homer, Parry, and Huso in Transactions of the American Philological
Association (1936), vol. 67, pp. lO7ff.. also A. B. Lord, Homer, Parry and Huso in American
Journal of Archeology, LII (1948), pp. 31-44.
'Krauss, op. cit., p. 7.
'Cited in Kosta Hormann, Narodnepjesme Muhamedovaca u Bosni i Hercegovini/Folk Songs
of the Muslims of Bosnia and Hercegovina (Sarajevo: 1889), vol. 1, 2. The song itself is no. 32 in
vol. 1 of this collection.
"'Krauss, op. cit., p. 221.
"Georg Stadtmiiller, "Bosanski islarn - most Evrope islamskom svijetu"1Bosnian Islam -
Europe's Bridge to the Muslim World, Glasnik Vrhovnog Starjesinftva Islamke Vjerske
ZajednicelMessenger of the Supreme Headquarters of the Islamic Religious Community (hereafter
cited as GVSIKZ) (Sarajevo: July 1943). no. 7, p. 178.
"Alois Schomaus, "Studije o krajinskoj epiciWlStudies on the Military Frontier Epic, Rad, 297
(Zagreb: Yugoslav Academy, 1953); Vito Morpurgo, "I fratelli Ibm e Pab MoriE nell'intuizione
popolare della balata bosniaca", from Annali del Corso di lingue e literature straniere presso
ilUniversitd di Bari (Bari: 1962), p. 44.
"Croatian text: Haj aferim, beie LjuboviCu!lVuk od vuka, hajduk od hajduka,lA vazda je
soko od sokola./Vazda su se sokolovi IegliINa odiaku bega LujuboviCa.
I4In Bosnia. on the river Una.
I5A town on the frontiers of Lika and Bosnia. Today Titova Korenica.