| Revision as of 19:36, 19 May 2004 editMustafaa (talk | contribs)14,180 edits =Increasing acceptance of the term 'dhimmitude' and this area of study= this whole section, even if it had any content other than a promotional ad, would belong in a different article← Previous edit | Revision as of 19:41, 19 May 2004 edit undoMustafaa (talk | contribs)14,180 edits this unbelievable piece of propaganda may not even be salvageable, though I'll try; it's just an excuse for someone to push Bat Ye'or's viewsNext edit → | ||
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== Her claims == | ||
| Ye'or describes dhimmitude as the "specific social condition that resulted from jihad," and as the "state of fear and insecurity" of "infidels" who are required to "accept a condition of humiliation." She studies the relationship between the theological tenets of Islam and the sufferings of the Christians and Jews who, in different geographical areas and periods of history, have lived in Islamic majority areas, and describes a primary theme of her work thus: "Dhimmitude is the direct consequence of ]. It embodie all the Islamic laws and customs applied over a millennium on the vanquished population, ]s and ]s, living in the countries conquered by jihad and therefore Islamized. return of the jihad ] since the 1960s, and of some dhimmitude practices in ] countries applying the ] law, or inspired by it. I stress the incompatibility between the concept of tolerance as expressed by the jihad-dhimmitude ideology, and the concept of ] based on the equality of all human beings and the inalienability of their rights." | Ye'or describes dhimmitude as the "specific social condition that resulted from jihad," and as the "state of fear and insecurity" of "infidels" who are required to "accept a condition of humiliation." She studies the relationship between the theological tenets of Islam and the sufferings of the Christians and Jews who, in different geographical areas and periods of history, have lived in Islamic majority areas, and describes a primary theme of her work thus: "Dhimmitude is the direct consequence of ]. It embodie all the Islamic laws and customs applied over a millennium on the vanquished population, ]s and ]s, living in the countries conquered by jihad and therefore Islamized. return of the jihad ] since the 1960s, and of some dhimmitude practices in ] countries applying the ] law, or inspired by it. I stress the incompatibility between the concept of tolerance as expressed by the jihad-dhimmitude ideology, and the concept of ] based on the equality of all human beings and the inalienability of their rights." | ||
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| Jacques Ellul explains in the forward to ''The Decline'' (see below) that Ye'or focuses on "jihad and dhimmitude ... as ... two complementary institutions.... here are many interpretations . At times, the main emphasis is placed on the spiritual nature of this 'struggle'. Indeed, it would merely the struggle that the believer has to wage against his own evil inclinations.... his interpretation ... in no way covers the whole scope of jihad. At other times, one prefers to veil the facts and put them in parentheses. xpansion ... happened through war!" Ye'or acknowledges that it is not the case that all Muslims subscribe to militant jihad theories of society, yet that nonetheless the role of the sharia in the "1990 Cairo Declaration on Human Rights in Islam" demonstrates that "a perpetual war against those infidels who refuse to submit" is still an operative paradigm in Islamic countries. | Jacques Ellul explains in the forward to ''The Decline'' (see below) that Ye'or focuses on "jihad and dhimmitude ... as ... two complementary institutions.... here are many interpretations . At times, the main emphasis is placed on the spiritual nature of this 'struggle'. Indeed, it would merely the struggle that the believer has to wage against his own evil inclinations.... his interpretation ... in no way covers the whole scope of jihad. At other times, one prefers to veil the facts and put them in parentheses. xpansion ... happened through war!" Ye'or acknowledges that it is not the case that all Muslims subscribe to militant jihad theories of society, yet that nonetheless the role of the sharia in the "1990 Cairo Declaration on Human Rights in Islam" demonstrates that "a perpetual war against those infidels who refuse to submit" is still an operative paradigm in Islamic countries. | ||
| ⚫ | Ye'or has focused on the rapid conversion of Eastern Christian lands to Islam, concluding that corruption and division among Christians contributed and may even have afforded Islam certain models of legal control of subjugated populations. Ye'or believes that Yugoslavia is an example of the long-term scars of dhimmitude, where Christians were under that status for centuries. Some argue that the Islamic subjugation of dhimmi peoples, who in the early stages of Islamic conquest had been key as sources of ingenuity and expertise, has been responsible for the gradual impoverishment of Islamic culture as those peoples have become disempowered and less populous over the centuries, and that the state of modern Islam with its continuing focus on jihad is a stimulus for terrorism. Ye'or believes that the West is being ''Islamized'' and is "drifting toward dhimmitude". | ||
| == Historical consequences of dhimmitude according to Ye'or and others == | |||
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| == Related questions Ye'or studies == | == Related questions Ye'or studies == | ||
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| == External Links == | == External Links == | ||
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Revision as of 19:41, 19 May 2004
Bat Ye'or (C.V.) is the pseudonym of an Egyptian-born British scholar; it means "daughter of the Nile". She is best known for popularizing the neologism dhimmitude, the collective experience of dhimmis, or "protected peoples", religious minorities living among an Islamic majority; for fuller discussion of this condition, see dhimmi. She credits the Lebanese politician Bachir Gemayel for the term. Ye'or has spoken at a United Nations-organized conference and spoken before the United States Congress.
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Her claims
Ye'or describes dhimmitude as the "specific social condition that resulted from jihad," and as the "state of fear and insecurity" of "infidels" who are required to "accept a condition of humiliation." She studies the relationship between the theological tenets of Islam and the sufferings of the Christians and Jews who, in different geographical areas and periods of history, have lived in Islamic majority areas, and describes a primary theme of her work thus: "Dhimmitude is the direct consequence of jihad. It embodie all the Islamic laws and customs applied over a millennium on the vanquished population, Jews and Christians, living in the countries conquered by jihad and therefore Islamized. return of the jihad ideology since the 1960s, and of some dhimmitude practices in Muslim countries applying the sharia law, or inspired by it. I stress the incompatibility between the concept of tolerance as expressed by the jihad-dhimmitude ideology, and the concept of human rights based on the equality of all human beings and the inalienability of their rights."
Jacques Ellul explains in the forward to The Decline (see below) that Ye'or focuses on "jihad and dhimmitude ... as ... two complementary institutions.... here are many interpretations . At times, the main emphasis is placed on the spiritual nature of this 'struggle'. Indeed, it would merely the struggle that the believer has to wage against his own evil inclinations.... his interpretation ... in no way covers the whole scope of jihad. At other times, one prefers to veil the facts and put them in parentheses. xpansion ... happened through war!" Ye'or acknowledges that it is not the case that all Muslims subscribe to militant jihad theories of society, yet that nonetheless the role of the sharia in the "1990 Cairo Declaration on Human Rights in Islam" demonstrates that "a perpetual war against those infidels who refuse to submit" is still an operative paradigm in Islamic countries.
Ye'or has focused on the rapid conversion of Eastern Christian lands to Islam, concluding that corruption and division among Christians contributed and may even have afforded Islam certain models of legal control of subjugated populations. Ye'or believes that Yugoslavia is an example of the long-term scars of dhimmitude, where Christians were under that status for centuries. Some argue that the Islamic subjugation of dhimmi peoples, who in the early stages of Islamic conquest had been key as sources of ingenuity and expertise, has been responsible for the gradual impoverishment of Islamic culture as those peoples have become disempowered and less populous over the centuries, and that the state of modern Islam with its continuing focus on jihad is a stimulus for terrorism. Ye'or believes that the West is being Islamized and is "drifting toward dhimmitude".
Related questions Ye'or studies
- Pluralism in Islamic culture, with a focus on Eastern Europe
- The extent to which human rights are implicitly and explicitly violated in Islamic culture
- The theological rules that govern jihad
- How Muslims interpret the history of the dhimmi peoples
- How the Muslim interpretation of religious scripture influences Islamic interpretation of history and modern-day events
- The "dialog of civilizations" and the "negation of the other"
Criticism of Ye'or
Her work is met with hostility by some Muslims and by others, who argue that she and related scholars do not sufficiently distinguish between peaceable Islam and the militant varieties.
Publications by Bat Ye'or
- Bat Ye'or, Islam and Dhimmitude: Where Civilizations Collide, 2001, Fairleigh Dickinson University Press, ISBN 0838639437.
- Bat Ye'or, The Decline of Eastern Christianity Under Islam: From Jihad to Dhimmitude, 1996, Fairleigh Dickinson University Press, ISBN 0838636888.
- Bat Ye'or, The Dhimmi: Jews & Christians Under Islam, 1985, Fairleigh Dickinson University Press, ISBN 0838632629.