Contents
1.2 Transliteration, Spelling and Terminology
1.3 Field Research and Methodology
1.4.1 Bulgarian-Speaking Muslims (Pomaks)
2 Religious Syncretism: History of the Concept; the Subject of Research
2.1 Theories of Religious Syncretism: State of Research
2.2 Problems in Studying Muslim-Christian Syncretism in Bulgaria and South-Eastern Europe
3.1 Komshuluk as a Cultural Strategy of Peaceful Coxistence
3.2 The Narrative of Komshuluk
3.4 The Ressentiment Narrative
3.5 “The Politicians are to Blame for All of This”
4 “Adat Orthodox Christianity”
4.1 Kurban in the Religious Life of Christian Respondents
5 The Muslims: “Adat Islam” and “Salafi Islam”
5.1.2 Incubation in St. George’s Church in Hadzhidimovo
5.2.1 Attitudes Towards “Adat Islam”
5.2.2 Attitudes Towards “the West”
6 Muslim Religious Narratives and Perceptions of Christianity
6.1 Christians as “Perjurers” and “Adam and Hawwa’s Worse Children”
6.2 Worshippers of an “Inferior Book”? Muslims, Christians and a Dispute over God’s True Word
6.3 Christianity as a Religion Based on “Misunderstanding” and “a False Cult of the Son of God”
6.3.1 The Heresies of the Apostle Paul
6.3.2 Narratives Questioning the Christian Cult of the Cross
6.3.3 The Pernicious Reforms of Pope Gregory I
7 Christian Narratives About Bulgarian-Speaking Muslims
7.1 “Purest-Bred Bulgarians” or “Conformists and Traitors”?
7.2 “Crypto-Christians” or Poturcheni (“People turned Turk”)?
7.2.1 The Pomaks as Crypto-Christians
7.2.2 The Pomaks: Poturcheni (“People Turned Turk”) or “People of the Orient”?
8 Christian Perceptions of Pomak Religious Life
8.1 Stories of Healing and Muslim Behavior in Christian Sacred Places
8.2 Muslim and Christian Rituals
8.3 “The Orthodox Christian Muslim” – the “Syncretist” from “Vodino”
9 Seeking Healing from Members of a Different Religion as a Case Against Religious Syncretism
10.1.2 Syncretism as a Symptom of Komshuluk