To save content items to your account,
please confirm that you agree to abide by our usage policies.
If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account.
Find out more about saving content to .
To save content items to your Kindle, first ensure no-reply@cambridge.org
is added to your Approved Personal Document E-mail List under your Personal Document Settings
on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part
of your Kindle email address below.
Find out more about saving to your Kindle.
Note you can select to save to either the @free.kindle.com or @kindle.com variations.
‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi.
‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.
Reactions to the brutal Syrian War from European governments and Europe's Muslims have been diverse and subject to many shifts over the past few years. This paper focuses on how Albanian political and Islamic religious figures living in the Balkans have come to interpret the war. I focus on discourse, the ways in which these different agents communicate with their audience, and the wider contexts they evoke. Government sources and religiously themed lectures delivered by prominent imams on the social networking site YouTube are used to assess these trends. The most obvious aspect of these debates is the ways in which these agents use the war to press their own agendas, the government to affirm their commitment to the “West” and an ethnicized view of Islam, while Islamic religious leaders use it to reconnect their audiences to a more cosmopolitan vision of their past. War thus becomes a catalyst for a resurgent contestation between different groups vying for control over what it means to be “Albanian” and “Muslim” in the twenty-first century.
For all its geographical, cultural and political uniqueness, the definition of the Caucasus as a region is problematic. Geographers, geologists, political scientists, anthropologists and historians—all have disagreements between themselves and each other about such issues as what constitutes its borders, and what are the features of both its homogeneity and heterogeneity. Often, the use by representatives of one discipline of the conclusions and terminology from other disciplines in order to substantiate their positions complicates the problem even further. In any case, in general geographical terms the Caucasus is the territory between the Black, Azov and Caspian Seas, extending from the Kuma-Manych depression in the north to Georgia's and Armenia's borders with Turkey, and Azerbaijan's borders with Iran in the south. In physical-geological terms the Caucasus is predominantly a mountainous region which is shaped by the trajectories of the two mountain ranges, namely the Greater and Lesser Caucasus. The trajectory of the Greater Caucasus represents a diagonal stretching from the north-west to the southeast, while the trajectory of the Lesser Caucasus forms an ellipsoidal bow. At the Suram Passage the Lesser and Greater Caucasus practically merge. The Caucasus mountain range is divided lengthwise into the western Caucasus which stretches to Elbrus; the central Caucasus, which is between the Elbrus and Kazbek mountains; and the eastern Caucasus, which is to the east of the Kazbek.