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Religion and Nationalism in Global Perspective (Cambridge Studies in Social Theory, Religion, and Politics), by J. Christopher Soper and Joel S. Fetzer, Cambridge, Cambridge University Press, 2018, 267 pp., $105 (hardcover), ISBN 978-1107189430, $29.99 (paperback), ISBN 978-1316639122.

change” (p. 102). Her final case study, presented in chapter 6, is the analysis of the 2014 Social Uprising, which started as a manifestation against unemployment and corruption in the industrial city of Tuzla but then spread throughout the entire country. She looked at the conditions that enabled this protest to spread across the country and – unlike the other two cases – cut across social classes. In the conclusion to the book (chapter 7), Milan engages in a comparison of the three cases, decoupling structures, actors, networks and frames that influence the strategies of protesters and that eventually have an impact on the diffusion of social movements across physical and social spaces. Adding to the understanding of sociologists and political scientists, she highlights the significance of networks among protest leaders, the transcendence of ethnic lines in the substance of protests, and political opportunity structures for contentious politics. The contributions to the field are, without question, empirically rich and methodologically sound. One aspect of the book that could potentially have been stronger is that which deals with the role of political (especially ethnic) elites as drivers or inhibitors of these movements. While Milan offers an excellent “view from the bottom,” even methodologically, complementing this with a “view from the top” could have strengthened her overall argument. Perhaps for this reason, at some moments the book reads as passionate and optimistic about the potential of grassroots movements to create social change. Although one should indeed not underestimate the strength of social mobilization, the examples of protests in Bosnia andHerzegovina indicate howdifficult it is tomove “beyond ethnic” in a society bearing deep post-conflict scars – a society whose tissue is torn by ethnic divisions, which in turn are engrained in its dysfunctional and weak institutions. Even so, Social Mobilization Beyond Ethnicity offers a refreshing and insightful perspective on society and politics in Europe’s most complex state. As such, it will certainly find a place on the bookshelves of political scientists, sociologists, and anyone interested in the intricate engagements between institutions and people in the Western Balkans.