There is no comprehensive and exhaustive answer to the question of how the radicalization of Albanian Islam happened and an opinion was expressed in the conference that the Albanian society is ‘unreligious’ similar to some other European countries. Optimism is expressed that if an event like that of 2012 is created in the future, there will be quite another situation, that is fewer Albanians would embrace any violent extremist groups
By Genc Mlloja
It was like a big surprise catching everybody unprepared in Albania in 2012 when news broke out that some dozens of Albanians had made hijrah (migration) to join ISIS in Syria and Iraq, a development which instigated a swift reaction from state authorities and civil society in this Balkan country. Likewise it still remains a wonder how this worrying trend came to a halt in 2017. Such ideas among others were discussed in a conference where a study under the headline “Religion and Doctrine: the ideological roots and causes of radicalization in Albania” was unveiled on May 29 this year by AIIS Executive Director Albert Rakipi in the presence of representatives of the diplomatic corps accredited in Tirana, local authorities, scholars and journalists.
“The aim of this study is to analyze the core of radicalization- namely, its origin and its development as a process in Albania,” said in his contribution Mr. Rakipi who revealed that to address this AIIS had pursued an evolutionary approach by investigating the chronologic trajectory of the development of Albanian Islam both as doctrine and as organized community. The study, whose Executive Summary has been made available to Albanian Daily News, offers a broad and in-depth panorama on the causes which contributed to the dissemination of the radical Islam ideologies in Albania at the outset of this century starting with an analysis of Islam’s genesis in the country dating back to the 14th century up to now and continues with an overview of its national features.
An extensive research carried out by Combating Terrorist Center (CTC) suggested that about 500 ethnic Albanians from the Western Balkans have traveled to Syria and Iraq since 2012, predominantly joining the Islamic State and Jabhat al-Nusrah (JN). The available estimates for citizens from Albania range from 90 to 148 as reported by Sentinel
Combating Terrorism.
In the meantime, now a group of 108 women and children from Albania, Kosovo and North Macedonia want to return to their respective countries from the Al Hol camp and two other camps in Syria. As it is reported by Birn on April 18, 2019, the Caliphate may have been toppled, but the way home for such women and children looks more complicated than they could probably have imagined, with authorities in the three Balkan states reluctant to see them return and so far without a plan as to how they would be repatriated.
Four periods under which religion acquired Albanian features
The study, which was prepared in the frame of the EU supported project, pays substantial attention to the Albanian Awakening Movement in the late 19th century, whose idea materialized as the country obtained its independence in 1912. King Zog’s reign (1925 – 1939), the communist regime (1944-1991) and the subsequent period under which religion was reinstituted, constitute the four periods under which religion acquired its national features.
There are several features that stand out throughout the process. The aim of these successive period was to emphasize language and nationality over religious identity. In this realm, the National Awakening Movement played a pivotal role as it laid the foundation of this idea with the motto “the religion of Albanians is Albanianism,” extracted from a poem of Pashko Vasa, a prominent figure of the time. Following the declaration of independence in 1912, successive governments have adapted a secular stance on religion. While Zog’s government, both when he was a president and later as a self-proclaimed King, played an important role in firmly establishing this tradition. His government asserte state authority over religious institutions. In his pursuing of nationalizing religion, he minimized religious relations with the outside world, banned religious communities from foreign financial support, and allocated sufficient funds from state budget to finance their religious and educational activities.
Throughout these periods, unlike other religious communities, Islam has always been perceived with a degree of susceptibility from authorities. A key factor related to this is its association with the Ottoman Empire under whose authority Albanians were subjugated for over four centuries. Hence, the establishment of the Albanian Muslim Community (KMSH), Islam’s governing body in 1923, asserted its independence from the Ottoman Caliphate under which it had always been, marks an attempt to break away from its past. Six years later, KMSH’s high council became autonomous from the rest of the Muslim world, officially abrogated the Sharia law and annulled several practices of the Islamic tradition, including polygamy and the obligation to wear a face cover for women. Meanwhile, Islamic education was fully independent from foreign influence, and acquired a highly regarded standard. Much of this was reversed with the arrival of communists to power at the end of WWII. Enver Hoxha’s regime sought to eradicate any trace of religious influence, which lead to the prosecution of religious leaders, demolition or repurposing of religious buildings, and a complete ban on the practice of religion. As a result, a “new man” was created in the vision of communists who saw religion as an enemy and declared Albania an atheist state in 1976.
Roots of Islam radicalization after 1990s
Currently the main question is to identify the causes of 2012 events which led Albanians to join ISIS ranks fighting for the State of Caliphate and on top of all what has contributed to the process of radicalization of Islam in Albania and its revival between 1991 to 2018.
“This question is closely linked with the national security of the country but although it is a global problem the phenomenon of radicalization in Albania is worrying,” said Mr. Rakipi. According to him, among the reasons why people embraced violent extremism were the weak state and poor economic living conditions of the people, and evidence of this is among others that most of jihadists were from the poor areas of the country. “Much like Albania’s socio-political life, this period (1991-2018) features a high degree of informality for Islam in Albania. Its religious and clerical infrastructure was dismal, and its financial and administrative capacities insufficient to cope with the scope of the work that lay ahead. Foreign organizations and clerics, some of which with ties to terrorist organizations, played a key role in financing ad-hoc educational institutions, sponsoring the training of new clerics, and the construction of new mosques,” the AIIS Director quoted the study as saying. He explained that there was an atmosphere of the Albanian traditional version Islam which was liberal and moderate. “A special role for this Albanian moderate Islam has been played by Bektashism,” he said. Bektashism is a mystical school of Islam which was established by the Sufi mystic Haji Bektash Veli in the 13th Century, and survived through the ages and through many persecutions.
According to the findings of the AIIS study lasting issues emerged, as attendees of classes in Albania, and hundreds of others in Gulf countries were taught a conservative form of Islam whose values differ sharply from the traditional version Islam taught and practiced in Albania. This phenomenon is loosely defined as the “Arabization of Islam,” a process through which a new form of Islam closely associated with Wahhabism and Salafism emerged as these students started leading religious services and religious teaching. For much of the 2000s their activities went unnoticed by the general public. However, this changed when news broke out that over 100 Albanian’s had made hijrah (migration) to join ISIS in Syria and Iraq.
What emerged was a clear synopsis of the predominant issues that have contributed to the process of radicalization in Albania. Chief among them, is the financial reliance on foreign donors which remains a key challenge for the foreseeable future. Unless, the KMSH becomes financially independent from foreign influence, it will be unable to assert its authority. The current financial support provided by the Government of Albania is insufficient for the needs of the institution, Mr. Rakipi quoted the study as saying. Returning some of its properties confiscated during Hoxha’s regime would help alleviate the issue. In addition, enhancing religious education in Albania would eliminate the need for students to continue their theological studies abroad.
Furthermore, current legislation needs to pave the way to convert diplomas on theology obtained abroad through which the qualifications of religious leaders can be quantified and certified. Ultimately, to overcome Islam’s challenges in Albania, more formalization and centralization is required. Neither can be obtained without the necessary human and financial resources.
Government’s and Civil Society’s reaction
Agron Sojati, National Coordinator and Director of the Center of Coordination against Violent Extremism, a panelist in the conference, said in his contribution that Albania has made its contribution as part of the international coalition against violent extremism and terrorism in general. “It has been successful to recognize the situation, the trends and be an important partner in the fight against violent extremism,” he said. Special attention was paid, according to Mr. Sojati, to cooperation with the religious communities, particularly with the Muslim community. According to him, it is important that all interested parties be informed on any element that might be a potential threat.
“A few weeks ago a Memorandum of Understanding was signed by the Center of Coordination against Violent Extremism with the religious communities,” he announced, adding that the Committee has called for transparency on the part of the religious communities because, in his view, the atmosphere is extraordinary and there are developments. But he revealed that seven ministries work intensivel and hundreds of activities are carried out at national level to cope with any sign of radicalization and violent extremism.
In the meantime the study shows that Albania’s penal code was amended in 2014, under which partaking in terrorist organizations was criminalized; a national security strategy on countering-violent extremism was passed in 2015; and a series of arrests were made in 2015, 2016 and 2017 leading to a significant diminishing of terrorist recruitment. Meanwhile, KMSH has bolstered its efforts to bring under its fold mosques that were outside of its jurisdiction and administration. Even though “normality” has ensued in the last two years, Islam continues to face challenges in integrating diverging factions who adhere to different schools of Islam, namely Hanafi, the predominant, and Hanibali, associated with clerics trained at conservative institutions in Saudi Arabia and other Gulf countries.
Polarization of Albanian society is dangerous
In his remarks the Professor of Philosophy at the Faculty of Social Sciences of the Tirana University, Gjergj Sinani said the situation in Albania after 1990 gave reason for the development of extremism. According to him, the question of education is important in order not to shift to catechism and he suggested that it was high time to consider how the religious aspect should be treated in laic schools. Further on, the Professor said that informality in religious education and foreign influence should be checked and in this aspect the lack of institutions is negative. “The radicalized individuals have come from the areas where there has been lack of institutions.” But he insisted that the polarization of the Albania society is dangerous and can be exploited by religious radicals.
Mr. Ali Zajmi, Director of Madrasa in Tirana, was of the opinion that Albania was not affected so much if compared with other regional countries. “As compared with other countries of the region, Albania has been less hit by the radicalization and a significant merit goes to the religious communities which have maintained cooperation not only in rhetoric, but even in actions,”he said. Further on he expressed the opinion that Islam is a misunderstood religion by the jihadists and non- Muslims. “Muslim religion has fallen prey to other ideologies which led to violence.”
Mr. Zajmi believed that education and integration prevent extremism and radicalism. “Diversity should be accepted. The independence of the religious communities is something positive in Albania. The interferences for manipulation are dangerous. But it is positive the fact that all actors are engaged in the fight against radicalization in Albania.”
Even Mr. Arben Ramkaj, Director of the Center for Inter-religion Cooperation in Elbasan, central Albania, was of the opinion that religious education is very important in face of the attempts of infiltration in the Balkans, including Albania, by actors of the Arab world which started after 1990s. He touched upon the question of the financing of religious communities and in this frame, according to him, control should be exerted with regard to the financial sources. Mr. Ramkaj was reluctant that the government financing for religious communities was minimal.
Speaking of the roots of radicalization and violent extremism, the former Education Minister, Genc Pollo thought that poverty is not the only cause of the radicalization because there has been poverty even before and, on the other hand, it cannot be totally uprooted. “This way of thinking does not lead to find the truth. The question is who has incited the radicalization and how it has been used, and the circumstances should be learned in order that such an event will not be repeated in the future,” Mr. Pollo, a former influential DP lawmaker, said. In the meantime he was worried over the foreign influence in the religious education system in Albania.
In a comment during the seminar the Ambassador of Kosovo toTirana, Syle Ukshini said the radicalization has been something which was incited from abroad. “Irrespective of the Islam religion Albanians have been pro-western,” he said, adding that radicalization comes not because of poverty but due to education, its influence from abroad. “Non- traditional Islamic schools run by foreigners have been the source of radicalization.”
It was also mentioned during the exchange of views that there is no comprehensive and exhaustive answer to the question of how the radicalization of Albanian Islam happened and an opinion was expressed that the Albanian society is ‘unreligious’ similar to Austria and some other European countries. It was also expressed the optimism that if an event like that of 2012 is created in the future, there will be quite another situation, that is fewer Albanians would embrace any violent extremist groups.
Polish Ambassador breaks a news…
The Polish Ambassador to Tirana, Karol Bachura, said in his intervention in the conference that Albania is an example for the religious harmony. “Albania is exemplary in Western Balkan region for: the membership in the Organization of Islamic Cooperation (OIC) and the Interreligious Council of Albania (IRC) to which we gave Sergio de Mello award,” said the Polish Ambassador.
The IRC was founded in 2007 and five religious communities in Albania are part of it.
“I hope that an interest dialogue will be in focus when and if Albania receives non- permanent membership in the Security Council of UN for 2022-2023 period,” said the Ambassador.
In the meantime, Warsaw’s top envoy to Tirana took the opportunity to break the news that the United Nations General Assembly endorsed by consensus on May 28 this year the resolution on “International Day Commemorating the Victims of Acts of Violence Based on Religion or Belief” which was initiated by Poland and sponsored by Brazil, Canada, Egypt,
Iraq, Jordan, Nigeria, Pakistan, and United States of America. It was also co-sponsored by dozens of other UN member countries, including Albania. According to the resolution, it is decided by the UN General Assembly to designate 22 August as the International Day Commemorating the Victims of Acts of Violence Based on Religion or Belief. The resolution invites all Member States, relevant organizations of the UN system and other international and regional organizations, as well as civil society, including non-governmental organizations, individuals and the private sector, to observe the International Day in an appropriate manner.
Introducing the draft resolution in his address to the General Assembly on May 28, the Polish Foreign Minister, Jacek Czaputowicz said the world has been experiencing an unprecedented raise of violence against religious communities and people belonging to religious minorities. “Over the recent months, we have been witnessing appalling acts of violence related to religion or belief,” he said, bringing to the attention of the GA the recent attacks on mosques in Christchurch, New Zealand and then targeting Christian communities in Sri Lanka during the Easter Sunday. “As reports of civil society organizations estimate, one third of the world’s population suffers from some form of religious persecution,” said Mr. Czaputowicz. “Poland has a centuries-long tradition of peaceful coexistence of various religious groups, therefore we are particularly sensitive to protection of religious freedom,” he said, adding that the resolution designates August 22nd as the International Day on Commemorating the Victims of Acts of Violence based on Religion or Belief.
“The establishment of the International Day is being put forward to honor the victims and survivors who often – too often – remain forgotten. The resolution does not relate to any specific religion or belief, but to all religions, whose members are victims of violence.”
The Polish FM strongly believed that the new International Day will help to create an inclusive platform for Member States, international organizations and civil society to engage in activities to commemorate victims and assist survivors. “Poland will work closely with the international community in safeguarding religious freedoms and protecting those who are intimidated or persecuted because of their religion or belief, including by various meetings dedicated to the protection of religious minorities in armed conflict. Let us demonstrate together our commitment to ensuring freedom of religion and belief,” Polish FM Jacek Czaputowicz told the UN General Assembly.
© Argumentum
