The canceled concerts of Taylor Swift in Vienna pointed to the danger of Islamist terrorism. What role do migrants from the Balkans play? Austrian anthropologist Robert Pihler tries to provide the answer in an interview with DW.
DW: Germany is shaken by the terrorist attack in Zollingen. A few weeks earlier, an Islamist-motivated terrorist attack was prevented in Vienna, Austria, and Taylor Swift's concerts were canceled. A potential attacker from North Macedonia was identified there, as in the case of the 2020 terrorist attack in Vienna. Is there a danger that Muslim migrants and their descendants from the Balkans will be radicalized abroad?
Robert Pihler: As we can see from tragic events like the one in Solingen, the mechanisms of terrorist mobilization in many cases work in a similar way. Once again, the "Islamic State" attributes the attack to itself, and again it was a young migrant who was incited to the act. In the case of the Vienna attacks or attempted attacks, it is surprising that both individuals are from North Macedonia and were apparently radicalized in Vienna.
Is it just a coincidence?
I don't think it's a pure coincidence that both the terrorist of November 2, 2020 and the alleged terrorist of August 7, 2024 are Albanians from North Macedonia. However, one should be careful and not equate the danger of radicalization and terrorism exclusively with the diaspora of Macedonian Albanians. The Albanian community from Macedonia is very diverse, and the vast majority of Albanian Muslims want nothing to do with radical and violent attitudes in the name of Islam. At the same time, there is a significant number of young people who do not find their way in life, who do not feel at home neither here nor there, and are looking for an outlet that will give them recognition and a sense of worth. In this context, radical Islamist positions find fertile ground for some.
Why?
Apparently, the propaganda of Islamist preachers of hate provides some with a "new home", where they feel accepted and where they can turn their deepest frustrations into rejection and hatred of everything they consider "impure". That impurity is the Western way of life, those values and freedoms which we fought through long struggles against the dominance of religious dogmas. Of course, the question arises why this Western way of life, which was so sought after in the former socialist (south)east of Europe, became a threat to certain groups and in the end such an object of hatred that As a historian and anthropologist, who has been dealing with migrant networks between North Macedonia and Austria for a long time, I can offer an insight into the changing social relations, but one can only speculate about the background of Islamist radicalization.
How have these "changing social relations" changed? The parents came and worked, they did not stand out negatively in Western societies, neither in Germany nor in Austria, the descendants even have a better financial base, and yet there are a few who are open to Islamist violent propaganda on the Internet.
Yes, a lot has changed since the 1970s and 1980s. Back then, Yugoslav migrant workers came to Austria or Germany to work here temporarily. Few people from the south of Yugoslavia intended to stay permanently. They spoke euphemistically about guest workers, not about immigrants. That generation of migrant workers mostly remained invisible. They accepted bad housing conditions and had their own social spaces, almost invisible to the local population, in apartments, which were often mass housing, and in the premises of local clubs.
Today we can no longer say that descendants are invisible...
Today the situation is different. For today's generation of young people, it is important to stand out, to be visible, to stand out from others. Islam has become a sign of recognition, visible to everyone, and a significant part of these young people - in fact they are mostly men - have chosen the most reactionary values of Islam as a benchmark for the new leading culture. Those who do not obey are disciplined, if necessary with violence. Viennese schools, where Muslims are now the majority, clearly show this development tendency.
Islam has become a cult phenomenon in the migrant milieu of young people, being a Muslim has become "cool", and the intolerance that often accompanies this is an expression of an inferior feeling of superiority, which includes disrespecting other religions, especially Judaism, as well as women and sexual minorities. Critical voices within the community itself are almost impossible to hear. After the attempted Islamist attack on the Taylor Swift concert in Vienna, the Islamic community, the official representation of Muslims in Austria, did not think of anything else other than reminding them of their general rejection of violence and extremism. On the other hand, Austria's liberal educational environment mostly looks away, fearing to be labeled as racist and Islamophobic.
At the same time, the rejection of Islam is clearly growing in the majority of Austrian society. From widespread mistrust, deep intolerance has developed, which will most likely be reflected in the upcoming elections.
For people from the Balkans, the connection with the homeland is very important. What are the consequences of that?
For people with a North Macedonian and Kosovo migrant background, their original environment still holds great importance. Strong family ties and social relationships are not something that can be easily broken. This especially applies to those who come from rural areas that were only superficially covered by socialist modernization processes. In these areas, conservative, Muslim-patriarchal thought patterns continue to dominate. This makes it easier to connect with Muslim communities in Vienna, where these ideas and ways of life take on new meaning. However, it is important to emphasize that this conservatism does not necessarily mean a tendency towards violent Islamism. It becomes important when young people are disoriented, feel excluded and deal with frustrations that allow radical preachers to exploit them for their own ends.
In Austria, these young men were radicalized in the West, not in the Balkans. It is often said that Islam in the Balkans, in Albania, North Macedonia and Kosovo, is known for its tolerance. Nevertheless, radical movements exist there as well. How present is this danger?
The image of tolerant Islam in the Balkans is to a certain extent a euphemism. The Balkans are not exempt from radicalization tendencies. It is a border region where different forces clash. Unlike Central Europe, people in the Balkans have a long history of multicultural coexistence, so it is easier to deal with religious and cultural differences. On the other hand, Yugoslavia went through a particularly brutal experience of disintegration. Widespread ethno-nationalism significantly contributed to the politicization of religious differences, and the mobilization of historical myths and hatred of Muslims were especially widespread among nationalist-Orthodox circles. This greatly contributed to the outbreak of war, persecutions and genocide.
All these traumas are deeply etched in the collective memory of many Muslims. On the other hand, this polarization has encouraged a resurgence of religious identities against ethnic opposition. Although Macedonia did not go through such dramatic events as Kosovo or Bosnia and Herzegovina, in Macedonia, when it comes to Muslim Albanians, the secular forces were not as strong as in Kosovo, which had a university and a layer of academically educated elites. That is why Islamist ideas could be heard more easily in Macedonia. This new Islam, supported by charitable Muslim organizations from the Arab world and Turkey, also carries a clear anti-Western message.
These young men often speak the language of the new country perfectly, live there, and yet become its opponents. What went wrong? According to one study, the radicals focused on young Muslims who "experienced frustration with Western integration." Have these young men always felt alien and unaccepted, so now they are becoming holy?
Yes, integration has obviously failed for these young people. However, we must not forget that the vast majority of Muslim immigrants in Austria respect the laws and the constitution, and that they largely identify with Austria. It would be too simplistic to claim that Muslims have never felt accepted and are now sanctifying themselves because of it. But there is no doubt that Islam in Austria is often faced with hostility.
With increased immigration from Bosnia, the Albanian areas of Yugoslavia and especially from Turkey, the picture of Islam has changed significantly in the last two decades. From a paternalistic understanding of Islam, the relationship became fraught with mistrust, fear and prejudice. Many descendants of former guest workers experienced the difficulties of their parents in adapting to Austrian society, parents often accepted a subordinate position, suffered humiliation and quietly adapted. The new generation, which was born and raised here, no longer suffers such humiliations. And rightly so, it must be said. However, it is often not a question of finding a balance, but a polarization that manifests itself in everyday life.
What could the host society do better and what is the role of schools and institutions?
I don't think there is a lack of willingness to accept, nor money and economic opportunities. In Austria, there is an evident labor shortage in many sectors. Qualified workers are in demand, so the problem is not economic necessity. Education is undoubtedly a key factor, but many schools with a large proportion of migrants are no longer primarily focused on the transfer of knowledge, but instead deal with social work, crisis management, compensation for disturbed relationships between parents and children, to process the traumas that children and young people bring from crisis and war zones, and serve as an instrument against religious and ethnic radicalism. It is precisely in this area that education that encourages enlightened thinking is key. How can we encourage young people to critically confront religious dogmas? How to bring the autonomy of the critical subject closer to them? How do we get them out of their lack of independence, their dependence on internet prophets who pose as God's representatives and even decide for them things like whether it is haram or halal to have a pet?
Outside of schools, additional programs are needed to strengthen social engagement and professional integration. The state and civil society must work closely together to create more inclusive and supportive structures. In addition, the active involvement of Muslim communities in this preventive activity is crucial, provided that they enjoy the trust of the youth in question and that they can build bridges. Community role models who fight against radicalization and show alternative life paths would be particularly effective.
Another key element is intercultural dialogue, which can help break down prejudices and create better understanding between different groups.
In conclusion, radicalization is a complex phenomenon influenced by many factors - individual, social, political and ideological. The key is to analyze the causes, without falling into generalized accusations, and work on solutions based on dialogue, integration and prevention.
Dr. Robert Pihler is a historian and anthropologist at the Institute for Research on the Habsburg Monarchy and the Balkans at the Austrian Academy of Sciences. In his research, he deals with migration, transnationalism, the phenomenon of family and kinship in the Balkans, as well as educational issues.
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