| Revision as of 10:05, 19 July 2012 editAltetendekrabbe (talk | contribs)3,798 edits removing the npov-tag. current version neutral enough.← Previous edit | Revision as of 10:11, 19 July 2012 edit undoShrike (talk | contribs)Extended confirmed users, Page movers, Pending changes reviewers, Rollbackers14,544 edits This article is not about Bervik removing coatrackingNext edit → | ||
| (One intermediate revision by the same user not shown) | |||
| Line 22: | Line 22: | ||
| * A more recent ] usage variant of "dhimmi" and "dhimmitude" divorces the words from the historical context and applies them to situations where non-Muslims in the West and India are championing Islamic causes above others. "Dhimmi" is treated as analogous to "]" within this context.{{fact|date=June 2012}} | * A more recent ] usage variant of "dhimmi" and "dhimmitude" divorces the words from the historical context and applies them to situations where non-Muslims in the West and India are championing Islamic causes above others. "Dhimmi" is treated as analogous to "]" within this context.{{fact|date=June 2012}} | ||
| *], who identified ] as a key influence, used the term "dhimmitude" in his internet postings to describe what he called "jihad against the ]".<ref>{{cite journal|author= Liz Fekete |title=The Muslim conspiracy theory and the Oslo massacre|journal=Race & Class|publisher=]|volume=53|pages30-47}}</ref> | |||
| * Sidney Griffith states that it "has come to express the theoretical, social condition" of non-Muslims "under Muslim rule".<ref name="Griffith">{{cite book | title=The Church in the Shadow of the Mosque: Christians and Muslims in the World of Islam | publisher=Princeton University Press | author=Sidney H. Griffith | year=2010 | isbn=0691146284}}</ref> | * Sidney Griffith states that it "has come to express the theoretical, social condition" of non-Muslims "under Muslim rule".<ref name="Griffith">{{cite book | title=The Church in the Shadow of the Mosque: Christians and Muslims in the World of Islam | publisher=Princeton University Press | author=Sidney H. Griffith | year=2010 | isbn=0691146284}}</ref> | ||
| * ] describes ''dhimmitude'' as referring to non-Muslims " |
* ] describes ''dhimmitude'' as referring to non-Muslims "In Islam, freedom of faith conceded to others applies only to Jews and Christians, but it is a limited freedom and attached to the lower legal status of dhimmitude, or believers viewed as inferior to Muslims. By modern legal standards this is a violation of the human rights-based freedom of faith, rather than a variety of tolerance as commonly seen." <ref>{{cite journal | url=http://www.ingentaconnect.com/content/berghahn/theoria/2008/00000055/00000115/art00006 | title=The Return of the Sacred to Politics as a Constitutional Law The Case of the Shari'atization of Politics in Islamic Civilization | author=Tibi, Bassam | journal=Theoria | year=2008 |pages=98| month=April}}</ref> | ||
| ==Criticism== | ==Criticism== | ||
Revision as of 10:11, 19 July 2012
Dhimmi.
Dhimmitude is a neologism borrowed from the French language. It is derived by adding the productive suffix -tude to the Arabic adjective dhimmi, which literally means protected and historically refers to a non-Muslim subject of a Muslim state.
There are several distinct variations, depending on the author. The original neologism as introduced by Bat Ye'or refers to ill treatment and subjugation of non-Muslims by Muslims. The term has been criticized by several authors as a myth or Islamophobic.
Origin
The term was coined in 1982 by the Lebanese President and Maronite militia leader Bachir Gemayel, in reference to perceived attempts by the country's Muslim leadership to subordinate the large Lebanese Christian minority. In a speech of September 14, 1982 given at Dayr al-Salib in Lebanon, he said: "Lebanon is our homeland and will remain a homeland for Christians… We want to continue to christen, to celebrate our rites and traditions, our faith and our creed whenever we wish… Henceforth, we refuse to live in any dhimmitude!"
The concept of "dhimmitude" was introduced into Western discourse by the writer Bat Ye'or in a French-language article published in the Italian journal La Rassegna mensile di Israel in 1983. In Bat Ye'or's use, "dhimmitude" refers to allegations of non-Muslims appeasing and surrendering to Muslims, and discrimination against non-Muslims in Muslim majority regions.
Ye'or further popularized the term in her books The Decline of Eastern Christianity: From Jihad to Dhimmitude and the 2003 followup Islam and Dhimmitude: Where Civilizations Collide
In a 2011 interview, she claim to have whispered the "dhimmitude" term to Bachir Gemayel.
Associations and usage
The associations of the word "dhimmitude" vary between users:
- Bat Ye'or defined dhimmitude as the condition and experience of those who are subject to dhimma, and thus not synonymous to, but rather a subset of the dhimma phenomenon: "dhimmitude represents a behavior dictated by fear (terrorism), pacifism when aggressed, rather than resistance, servility because of cowardice and vulnerability. By their peaceful surrender to the Islamic army, they obtained the security for their life, belongings and religion, but they had to accept a condition of inferiority, spoliation and humiliation. As they were forbidden to possess weapons and give testimony against a Muslim, they were put in a position of vulnerability and humility." The term plays a key role in the allegedly Islamophobic conspiracy theory of Eurabia.
- A more recent pejorative usage variant of "dhimmi" and "dhimmitude" divorces the words from the historical context and applies them to situations where non-Muslims in the West and India are championing Islamic causes above others. "Dhimmi" is treated as analogous to "Quisling" within this context.
- Sidney Griffith states that it "has come to express the theoretical, social condition" of non-Muslims "under Muslim rule".
- Bassam Tibi describes dhimmitude as referring to non-Muslims "In Islam, freedom of faith conceded to others applies only to Jews and Christians, but it is a limited freedom and attached to the lower legal status of dhimmitude, or believers viewed as inferior to Muslims. By modern legal standards this is a violation of the human rights-based freedom of faith, rather than a variety of tolerance as commonly seen."
Criticism
Mark R. Cohen, a leading scholar of the history of Jewish communities of medieval Islam, has criticized the term as misleading and Islamophobic.
Bernard Lewis, Professor Emeritus of Near Eastern Studies at Princeton University, states that,
"If we look at the considerable literature available about the position of Jews in the Islamic world, we find two well-established myths. One is the story of a golden age of equality, of mutual respect and cooperation, especially but not exclusively in Moorish Spain; the other is of “dhimmi”-tude, of subservience and persecution and ill treatment. Both are myths. Like many myths, both contain significant elements of truth, and the historic truth is in its usual place, somewhere in the middle between the extremes."
See also
- Divisions of the world in Islam
- Eurabia
- Freedom of religion#Islam
- Jizya
- Islamophobia
- Mutaween
- Pact of Umar II
- Religious discrimination
References
- ^ Bernard Lewis, 'The New Anti-Semitism', The American Scholar Journal - Volume 75 No. 1 Winter 2006 pp. 25-36.
- ^ Cohen, Mark R. (2011). "Modern Myths of Muslim Anti-Semitism". In Ma'oz, Moshe (ed.). Muslim Attitudes to Jews and Israel: The Ambivalences of Rejection, Antagonism, Tolerance and Cooperation. Sussex Academic Press. pp. 33–34. ISBN 1845195272.
- As reprinted in Lebanon News 8, no. 18 (September 14, 1985), 1-2
- Bat Ye'or, "Terres arabes: terres de 'dhimmitude'", in La Cultura Sefardita, vol. 1, La Rassegna mensile di Israel 44, no. 1-4, 3rd series (1983): 94-102
- Griffith, Sidney H., The Decline of Eastern Christianity under Islam: From Jihad to Dhimmitude, Seventh-Twentieth Century, International Journal of Middle East Studies, Vol. 30, No. 4. (Nov., 1998), pp. 619-621, doi:10.1017/S0020743800052831.
- Bat Ye'or (1996). The Decline of Eastern Christianity under Islam. From Jihad to Dhimmitude. Seventh-Twentieth Century. Madison/Teaneck, NJ: Fairleigh Dickinson University Press/Associated University Presses. ISBN 0-8386-3688-8.
- Bat Ye'or (2003). Islam and Dhimmitude. Where Civilizations Collide. Madison/Teaneck, NJ: Fairleigh Dickinson University Press/Associated University Presses. ISBN 0-8386-3943-7.
- "I founded the word dhimmitude and I discussed it with my Lebanese friends My friend spoke about this word to Bashir Gemayel who used it in his last speech before his assassination." in An Egyptian Jew in Exile: An Interview with Bat Ye’or, newenglishreview.org, October 2011
- John W. Whitehead, An interview with Bat Ye'or. Eurabia: The Euro-Arab Axis, 5 September 2005
- Carr, M. (2006). "You are now entering Eurabia". Race & Class. 48: 1. doi:10.1177/0306396806066636.
- Færseth, John (2011). "Eurabia – ekstremhøyres konspirasjonsteori" (PDF). Fri Tanke (3–4). Human-Etisk Forbund: 38. Retrieved 22. June 2012.
{{cite journal}}: Check date values in:|accessdate=(help) - Sidney H. Griffith (2010). The Church in the Shadow of the Mosque: Christians and Muslims in the World of Islam. Princeton University Press. ISBN 0691146284.
- Tibi, Bassam (2008). "The Return of the Sacred to Politics as a Constitutional Law The Case of the Shari'atization of Politics in Islamic Civilization". Theoria: 98.
{{cite journal}}: Unknown parameter|month=ignored (help)