Reinventing Traditional Hungarian Islam in an Increasingly Illiberal Post-Secular Public Space: The Case of the Hungarian Islamic Community

This paper examines the Hungarian Islamic Community (HIC), one of the two Islamic religious communities officially recognized as churches by the Hungarian state. It analyzes developments within the HIC over the past decade, tracing its trajectory from open confrontation with the state in the aftermath of the 2015 migration crisis toward a more cooperative and pragmatic relationship in recent years. The paper explores how the HIC has strategically positioned itself as a “traditional Hungarian” Islamic community, distinguishing itself from other Muslim organizations with more globalized or transnational backgrounds. Drawing on Hobsbawm and Ranger’s theory of invented traditions, the analysis demonstrates how the HIC has reconstructed the idea of a specifically Hungarian Islam—one that was historically present in Hungary for centuries but lacks direct continuity into the present. The paper argues that this reinvention enables the HIC to reposition itself vis-à-vis an increasingly illiberal and nationalistic ruling elite characterized by right-wing populism, a rejection of Western European liberal norms, and a growing geopolitical orientation toward the East. By emphasizing Turkic roots and reviving narratives connected to Bosnian Islam during the Habsburg period, the HIC seeks to present itself as an autochthonous, peaceful, and moderate Islamic community. In doing so, it attempts to establish itself as a legitimate and reliable partner for a state that otherwise frames Islam and Muslims primarily through a security lens. These strategies align with the governing elite’s broader “Eastern Opening,” including Hungary’s deepening ties with Turkey and other Turkic states, exemplified by its recent acquisition of observer status in the Organization of Turkic States. The paper argues that the HIC is attempting to carve out a place for itself within an increasingly value-laden public sphere shaped by an illiberal post-secular order, in which certain favored religious communities enjoy privileged access and visibility. In seeking entry into this religion-normative public space and access to state funding, the HIC follows a trajectory similar to that of other previously marginalized religious groups that have reconciled with the governing elite over the past decade. The paper concludes by highlighting the paradox inherent in this strategy: the HIC’s pursuit of institutional recognition and inclusion is accompanied by political quietism and passivity on controversial issues, most notably the war in Gaza.