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### Viewing cable 05SOFIA1729, ISLAM AND ISLAMIC EXTREMISM IN BULGARIA

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Reference ID | Created | Released | Classification | Origin
--- | --- | --- | --- | ---
05SOFIA1729 | 2005-10-11 14:08 | 2011-07-10 12:00 | SECRET//NOFORN | Embassy Sofia

`

    This record is a partial extract of the original cable. The full text of the original cable is not available.

` `

    S E C R E T SECTION 01 OF 05 SOFIA 001729

    SIPDIS

    NOFORN

    STATE FOR EUR/PGI (LREASOR/IWEINSTEIN), EUR/ACE (SKUX),
    EUR/PPD (VWALKER), S/CT (MNORMAN), DS/DSS/ITA, AND EUR/NCE
    (BRANDON).

    E.O. 12958: DECL: 10/06/2015
    TAGS: PTER PGOV ASEC SOCI PINR BU
    SUBJECT: ISLAM AND ISLAMIC EXTREMISM IN BULGARIA

    REF: A. STATE 144222
         ¶B. COPENHAGEN 1220
         ¶C. SOFIA 1681
         ¶D. SOFIA 1504

    Classified By: Ambassador John R. Beyrle, reason 1.4 (b) and (d).

    ¶1. (S) SUMMARY: Bulgaria's large Muslim community is
    predominantly moderate and traditional, though both foreign
    and indigenous Islamic extremists are active in the country.
    Bulgaria's government is officially tolerant, but Muslim
    minorities and their problems are often ignored by central
    authorities.  Moderate central Islamic institutions are
    nearly bankrupt and cannot afford to pay salaries to imams or
    fund moderate religious education.  Islamic institutions at
    every level are financially dependent on loosely-monitored
    foreign Islamic foundations, some of which promote Islamic
    extremism.  Extremist activity in Bulgaria includes
    fundraising, logistical support to terrorist operations, and
    the recruitment of Bulgarian Muslims.  Rampant unemployment,
    weak moderate Islamic institutions, and a history of
    discrimination enhance the vulnerability of Bulgarian Muslims
    to extremist exploitation.  Reftel C provides an overview of
    U.S. and GoB actions to counter extremism in Bulgaria. END
    SUMMARY

    -----------------
    Islam in Bulgaria
    -----------------

    ¶2. (U) Bulgaria has one of the largest indigenous Islamic
    communities in Europe, with over 900,000 Muslims constituting
    approximately 13 percent of the country's population.  The
    Muslim community consists of three traditional groups --
    Turks, Muslim Roma, and ethnic Bulgarian Muslims ("Pomaks").
    There is also a small Muslim immigrant community that dates
    back to 1960s Arab-Bulgarian student exchanges.

    ¶3. (C) Ethnic Turkish Muslims are the country's largest
    minority group, constituting approximately 7 percent of
    Bulgaria's population.  They are concentrated in southeastern
    Bulgaria along the Turkish border and near the towns of
    Razgrad and Shumen in northeastern Bulgaria.  The compact
    distribution of Bulgaria's Turkish population has facilitated
    the continued use of the Turkish language and a strong sense
    of communal identity.  Ethnic Turks faced harsh
    discrimination from Bulgaria's former communist government,
    including a failed attempt in the mid-1980s to force them to
    adopt ethnic Bulgarian names.  Despite this, Bulgarian Turks'
    strong sense of communal identity and relative economic
    prosperity has made them less receptive to foreign Islamic
    influences than other Muslim communities.

    ¶4. (C) Muslim Roma comprise the second largest group of
    Muslims in Bulgaria.  The majority are so-called "Turkified"
    Roma ) descendents of Roma who converted to Islam during the
    Ottoman Empire.  These communities speak Turkish, practice
    Islam, and identify as Turks, but are generally not accepted
    by the mainstream Turkish community in Bulgaria.  Because of
    the complicated questions of identity surrounding this
    community, census data do not provide a clear picture of
    their numbers, but sociologists estimate them at between
    200,000 and 400,000.  Muslim Roma form a majority in urban
    Roma ghettoes such as Pazardzhik, Stolipinovo, and Hadjihasan
    Mahalla.  Though Roma throughout Bulgaria face persecution
    and ethnic discrimination, conditions in these communities
    are particularly bleak.  Most residents lack functioning
    schools or work opportunities, and many do not have access to
    electricity or heat in winter.  Reftel D discusses political
    issues surrounding the Roma community in Bulgaria.  The
    extreme social marginalization and lack of opportunity faced
    by Muslim Roma in these communities may increase their
    susceptibility to recruitment by Islamic extremists.

    ¶5. (S) Approximately 200,000 Pomaks (ethnic Bulgarian
    Muslims) live in the western and central Rhodope Mountains of
    southern Bulgaria.  Pomak society is village-based and is
    distinguished by traditional dress and conservative religious
    views.  Repeated historical attempts by Christian Bulgarians
    to forcibly assimilate them are resented by many Pomaks, who
    view strict observance of their religion as an important mark
    of identity.  The closure of loss-making state enterprises
    and collectivized farms in the 1990s has led to massive
    unemployment among Pomaks.  Poor infrastructure and isolation
    have inhibited investment, and agricultural reforms have led
    to lower commodity prices for many farmers.  Many Pomaks have
    been forced to seek work abroad, and it is common for Pomak
    men to support their families through seasonal labor.
    Nevertheless, many Pomaks continue to live in grinding
    poverty.  The role of Islam in Pomak society has become more
    important in recent years as communities have turned to
    religion in the face of these challenges.

    ¶6. (S/NF) Pomaks have received far more money and attention
    from foreign Islamic groups than have Turks and Muslim Roma,
    in part because of their fair-skinned European appearance.
    According to another U.S. government agency, the desire of
    terrorist organizations to attract "European-looking" Pomak
    recruits has been a principal motive of Islamic NGO activity
    in Pomak regions of Bulgaria.  The poverty, isolation, and
    social marginalization of Pomak communities have made some
    members receptive to exploitation by such groups.  A
    Bulgarian Pomak, Toni Radev (AKA Milenov) is known to have
    participated in the 3/11 terrorist attacks in Madrid.

    ¶7. (S) Immigrants are an increasingly influential part of the
    Muslim community in Bulgaria.  The first wave appeared in the
    1960s in the form of Arab students (chiefly Syrians,
    Lebanese, and Palestinians) studying at Bulgarian
    universities.  Those who married Bulgarians were allowed to
    stay and became well-integrated members of Bulgarian society.
     Some have become influential business leaders, while others,
    particularly Syrians, have been linked to Bulgarian organized
    crime groups.  A second wave of Muslim immigration to
    Bulgaria has taken place since the fall of Communism.
    Syrians, Lebanese, and Palestinians have been represented,
    but an increasing number of immigrants and refugees have come
    from countries such as Yemen, Iran, Iraq, and Afghanistan.
    Overall, the number of immigrants from the Arab and Islamic
    world living in Bulgaria has more than tripled from 5,438 in
    1992 to approximately 17,000 in 2004.  Of these 85 percent,
    or roughly 14,500, are Muslim.  The bulk of these immigrants
    are male, with an average age of 37.8.  Roughly half are
    Syrian, with significant numbers also coming from Lebanon (14
    percent), Iraq (10 percent), and the Palestinian territories
    (8 percent).

    ¶8. (S) A 2005 anthropological survey of Muslim immigrants in
    Bulgaria estimated that between 2 and 8 percent (roughly
    300-1100 immigrants) hold Wahhabi or other fundamentalist or
    extremist beliefs.  According to the study, the "core"
    members of this group are also among the approximately 400
    Muslim immigrants who preach and recruit in the local Muslim
    community.  These missionaries are heavily represented among
    the estimated 2 percent of Muslim immigrants (roughly 300)
    who live and work in urban Roma ghettos.

    ---------------------
    Extremism in Bulgaria
    ---------------------

    ¶9. (S) Bulgaria's participation in US-led action in Iraq and
    Afghanistan has increased its profile as a potential target
    for Islamic terrorist groups.  Currently, however, such
    groups appear to view Bulgaria principally as a fundraising
    center, transit point, and logistical base for carrying out
    attacks in other countries.  Extremist operations in Bulgaria
    are facilitated by official corruption, ties to organized
    crime, and strong traditions of Muslim hospitality to foreign
    guests, particularly in the rural Pomak communities of
    southeastern Bulgaria.

    ¶10. (S/NF) According to U.S. and Bulgarian intelligence,
    extremist groups operating in and through Bulgaria include
    Islamic terrorist organizations such as Al Qa'ida,
    Ansar-al-Islam, Hizballah, and Chechen rebels.  Extremists
    linked to Al Qa'ida routinely transit Bulgaria between cells
    in Western Europe and the Middle East.  Hizballah draws
    supporters from Bulgaria's expatriate Arab community, many of
    whom support the organization financially with profits from
    legal businesses, smuggling of drugs and stolen cars, and
    human trafficking.  Chechen extremist groups are supported in
    Bulgaria by the smuggling and drug trafficking activities of
    local Chechen organized crime gangs, while secular Kurdish
    groups such as the KGK (formerly PKK) also raise funds in
    Bulgaria through vehicle theft, narcotics, and arms
    trafficking.

    ¶11. (S/NF) U.S. intelligence sources have also noted official
    Iranian efforts to radicalize the Muslim community in
    Bulgaria, particularly Pomaks.  These efforts have included
    attendance of Iranian diplomats at Pomak community meetings
    and official Iranian encouragement of attempts to form a
    religiously based Pomak political party.  "Vafka" and "Evet",
    two Iranian-backed NGOs, were reported to be active among
    Muslim immigrant communities in Bulgaria, but have not been
    linked to Islamic extremism.

    -------------------
    Islamic Foundations
    -------------------

    ¶12. (S/NF) Since the 1990s, foreign missionaries and
    international Islamic NGOs have been active in the country,
    some espousing Wahhabism and other extremist ideologies.
    These Islamic foundations are concentrated primarily among
    Pomak and Muslim Roma communities, both of whom are more
    socially marginalized and economically vulnerable than the
    larger ethnic Turkish minority.  There has been little
    effective regulation of foreign donations, but large sums
    have been spent on mosque construction, the establishment of
    religious schools, and scholarships for Bulgarian children to
    study in countries such as Jordan, Syria, Iran, Sudan, and
    Saudi Arabia.  Currently, there are three legally registered
    Islamic NGOs active in Bulgaria.

    ¶13. (S/NF) Taiba (Taibah), supported by donations from Saudi
    Arabia, was registered in 1995 as a successor to two NGOs
    (Dar al-Irshad and Al Waqf al-Islamiyya) which were closed by
    the GoB in 1994 for supporting Islamic extremism.  Bulgarian
    security services report that the organization's objective is
    to radicalize Bulgaria's Muslim population, in part by
    encouraging central institutions such as the Muftiship to
    become financially dependent on its contributions.  The
    founder of Taiba, Abdurahman Takan, was expelled from
    Bulgaria for illegally preaching against the state.  Post
    reporting indicates that businesses linked to Taiba operate
    as fronts for financial transfers to extremist groups in the
    Middle East, and that Taiba director Hussein Odeh Hussein abu
    Qalbain has been linked to planning attacks against Coalition
    forces in Iraq.

    ¶14. (S/NF) Neduwa (Neduba, Neoua, Nedlae), also supported by
    Saudi donations, was registered by a Syrian citizen in 1994.
    It finances religious camps and workshops and sponsors
    pilgrims for the Hajj.  Neduwa has been linked to an
    unregistered Islamic school in the Pomak town of Surnitsa
    that has been dubbed a "Taliban madrassa" by the Bulgarian
    press.

    ¶15. (S/NF) Al-Waqf al-Islamiyya, banned in 1994, was allowed
    to re-register in Bulgaria in 2002 under the terms of a new
    law on religions.  It is financially supported by a Dutch
    organization of the same name and is linked to the Muslim
    Brotherhood, the banned NGO Irshad, and an unregistered NGO
    known as Al Manar.

    ¶16. (S/NF) Information on unregistered and informal Islamic
    NGOs is more difficult to obtain, but the largest such group
    is known as Igase (Igassa, Al-Hayat Al-Igathata).  Igasse
    functions as the Bulgarian branch of the Saudi-based
    International Islamic Relief Organization (IIRO).  Post
    reporting has suggested possible links to the Muslim
    Brotherhood, Al Qa'ida, and other extremist groups.

    ¶17. (S) Islamic foundations are suspected to be involved in
    the financing of two new Islamic publications that appeared
    in 2005.  The publications, "Ikra", based in the town of
    Madan; and "Miosiolmanska obshtestvenost" ("Muslim
    Community"), published by the "Union for Islamic Development
    and Culture" in the town of Smolyan, have quickly gone from
    primitive newsletters to sophisticated periodicals with
    impressive production quality.  While there is no indication
    that they espouse extremism, the shady origins and unclear
    financing of these publications has raised suspicions that
    they are funded by foreign Islamic groups.

    ------------------------
    Institutional Challenges
    ------------------------

    ¶18. (S) The Bulgarian government follows an official policy
    of equality and social inclusion; however, progress is
    hampered by longstanding prejudice, lack of funds, and
    political infighting.  Bulgaria's Muslim community is led by
    the Office of the Chief Mufti of Bulgaria, which operates
    through a system of regional muftis.  The Chief Mufti's
    Office promotes a moderate version of Islam, but its
    authority has been damaged by a lack of funding and a
    recently resolved legal battle between two claimants to the
    title of Chief Mufti.  The Muftiship does not effectively
    control the activities of foreign religious foundations.  In
    fact, it relies on donations from abroad for the bulk of its
    budget and often competes with foreign donors for influence
    at the local level.

    ¶19. (S) The Muftiship has faced a continual funding crisis
    since the collapse of communism.  In a recent meeting with
    Embassy political and public affairs officers, Deputy Chief
    Mufti Vedat Ahmed estimated that the Muftiship receives
    roughly 100,000 BGN (USD 62,500) annually from the
    government, most of it directed to the restoration of
    historic mosques.  The Muftiship receives a similar amount of
    income from "Wakaf" community property, and is forced to
    finance the rest of its budget through donations from the
    Bulgarian Muslim community and foreign donors.  Housed in a
    run-down building on the outskirts of downtown Sofia, the
    Muftiship commands few resources and little political
    leverage.  It cannot afford to pay salaries to Bulgaria's
    estimated 1050 local imams and hodjas and has little
    enforcement capacity to combat extremist influences in the
    country's 1300 mosques.

    ¶20. (S) Other Muslim institutions at the national level
    include the Higher Islamic Institute in Sofia and three
    officially recognized Muslim secondary schools in the cities
    of Shumen, Russe, and Momchilgrad.  These institutions are
    moderate and receive some educational materials and guest
    instructors from Turkish Islamic authorities (the Dianet).
    Bulgarian law allows for optional religious education in
    public schools, but according the Deputy Chief Mufti Ahmed,
    Islam is currently taught in only 35 public schools in
    Bulgaria, nearly all in Pomak regions.  Some local officials
    report that they are reticent to implement religious
    education for fear of feeding tension between students of
    different faiths.

    ¶21. (S) Unfortunately, Islamic educational institutions
    suffer from the same funding issues that affect the Chief
    Mufti's Office.  The GoB does not recognize the Higher
    Islamic Institute or Islamic secondary schools as public
    institutions and does not allocate any funds for them.
    Funding woes are a major reason why over one third of the
    seats in Islamic secondary schools go unfilled.  As
    Bulgaria's moderate Islamic institutions atrophy, more Muslim
    Bulgarians have come to rely on unregulated Islamic education
    promoted by foreign foundations, both in local mosques and
    abroad.

    ¶22. (S/NF) The Internet is an increasingly important medium
    for radical and moderate Bulgarian Muslims alike.  While
    mainstream websites such as www.islam-bg.net are the most
    popular, lesser-known websites advertised by word of mouth
    connect Bulgarian Muslims to extremist Islamic ideology.
    During a recent visit to a mosque in the Pomak town of
    Dospat, the local hodja told us that without curricular
    support from the Muftiship, he is forced to obtain training
    materials for children's religious classes from the Internet.
     He proceeded to show slickly produced Bulgarian-language
    videos on the dangers of Satanism and achievements of Islamic
    science.  He declined to provide specifics on where he had
    downloaded the videos, but indicated that similar materials
    were propagated by Islamic extremist groups "who promote
    suicide."

    ---------------------------------
    Returnees ) A Potential Wild Card
    ---------------------------------

    ¶23. (S/NF) Only recently have Bulgarian students begun to
    return from long-term study in the Arab world in significant
    numbers.  Exact figures on the number of students
    participating in such programs are not available, but they
    are believed to number in the hundreds.  Their return has
    sparked fears of links to terrorist groups and other
    extremist organizations.  The returnees' espousal of
    "classical" Arab-influenced Islam has also led to cultural
    clashes with community elders over issues of religious
    doctrine and local cultural traditions.

    ¶24. (S/NF) Mainstream Pomak imams in the central Rhodope
    region have told us that they routinely ban returnees from
    preaching in their mosques and submit them to informal
    monitoring by community members.  With the encouragement of
    Bulgarian security services, moderate imams also make an
    effort to track foreign visitors to their regions.  In many
    cases, these returnees reject local mosques entirely,
    choosing instead to pray at home or set up alternative houses
    of prayer.  Some towns in Pomak areas of the Rhodope
    Mountains have become "two mosque villages", with new,
    foreign-financed mosques competing for worshippers with more
    traditional places of worship.

    ¶25. (S/NF) Bulgarian and U.S. intelligence services share a
    concern that Bulgarian Muslims returning from religious study
    abroad could form a network of detached extremist cells that
    would be difficult to monitor and secure.

    ----------
    CONCLUSION
    ----------
    ¶26. (S) COMMENT: Islamic extremism in Bulgaria is a very real
    concern, and the U.S. Mission is engaged in extensive efforts
    to monitor and combat extremism (Reftel C).  Despite this
    fact, the overwhelming majority of Bulgarian Muslims are
    moderates who are not receptive to radical ideology.
    However, among certain sub-groups, Islamic extremism could
    potentially thrive on the lack of strong, adequately funded
    moderate Islamic institutions and the alienation of Muslim
    youth through discrimination and lack of opportunity.

    ¶27. (S) Numerous USG-financed programs currently promote
    ethnic integration and opportunity among Bulgaria's Roma
    minority.  Post requests the Department's assistance in
    supporting these programs and expanding them to address the
    urgent needs of Pomaks and ghettoized Muslim Roma.  The
    influence of Islamic extremists in Bulgaria will also be
    curtailed if the GoB can be persuaded to subsidize Islamic
    education, return disputed "Wakaf" properties, or otherwise
    lessen the financial dependence of central Islamic
    institutions on foreign Islamic organizations.  END COMMENT

    BEYRLE

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