Bat Ye'or

From Wikipedia, the free encyclopedia

You have new messages (last change).
Bat Ye'or at the Hudson Institute in Washington, DC
Enlarge
Bat Ye'or at the Hudson Institute in Washington, DC

Bat Ye'or (Hebrew: בת יאור) (meaning "daughter of the Nile" in Hebrew; a pseudonym of Gisèle Littman, née Orebi [1]) is a British, Jewish historian who specializes in the Middle East, Islam, particularly Dhimmitude, and the treatment of non-Muslims in the Islamic world.

Bat Ye'or has authored 8 books. She provided briefings to the U.S. Congress and has given talks at major universities such as Georgetown, Brown, Yale, Brandeis and Columbia.

Contents

[edit] Early life

Bat Ye'or was born in Cairo, Egypt, but her citizenship was revoked in 1955 [citation needed] because she was Jewish[citation needed]. She and her parents left Egypt in 1957, arriving in London as stateless refugees. Beginning in 1958 she attended the Institute of Archeology at the University of London and in 1959 became a British citizen by marriage. She moved to Switzerland in 1960 to continue her studies at the University of Geneva [1] She describes how her life experience influenced her research interests:

I had witnessed the destruction, in a few short years, of a vibrant Jewish community living in Egypt for over 2,600 years and which had existed from the time of Jeremiah the Prophet. I saw the disintegration and flight of families, dispossessed and humiliated, the destruction of their synagogues, the bombing of the Jewish quarters and the terrorizing of a peaceful population. I have personally experienced the hardships of exile, the misery of statelessness − and I wanted to get to the root cause of all this. I wanted to understand why the Jews from Arab countries, nearly a million, had shared my experience.

She is married to British historian David Littman, with whom she frequently collaborates. [2]

[edit] Research

Her first book, The Jews in Egypt, was published in 1971 along with a study on Egyptian Coptic Christians, under the Arabic pseudonym Yahudiya Masriya, meaning Egyptian Jewish woman. Since then, Bat Ye'or focused predominantly on the history of non-Muslims under Islamic rule. She is known for promoting the use of the term dhimmitude, which she discusses in detail in Islam and Dhimmitude: Where Civilizations Collide. She credits assassinated Lebanese president-elect and Phalangist militia leader Bachir Gemayel with coining the term.

Ye'or regards dhimmitude as the "specific social condition that resulted from jihad,"[3] and as the "state of fear and insecurity" of "infidels" who are required to "accept a condition of humiliation."[4] She believes that "the dhimmi condition can only be understood in the context of Jihad,"[5] and 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.[6] The cause of jihad, she argues, "was fomented around the 8th century by Muslim theologians after the death of Muhammad and led to the conquest of large swathes of three continents over the course of a long history."[7]. She says:

Dhimmitude is the direct consequence of jihad. It embodie[s] 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. [We can observe a] return of the jihad ideology since the 1960s, and of some dhimmitude practices in Muslim countries applying the sharia [Islamic] 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. [8]

Jacques Ellul attempts to summarize her views in the foreword to The Decline (see below), saying that Ye'or focuses on "jihad and dhimmitude ... as ... two complementary institutions... [T]here are many interpretations [of jihad]. At times, the main emphasis is placed on the spiritual nature of this 'struggle'. Indeed, it would merely [refer to] the struggle that the believer has to wage against his own evil inclinations.... [T]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. [E]xpansion [of Islam] ... happened through war!" [9] Though Ye'or acknowledges that it is not the case that all Muslims subscribe to so-called "militant jihad theories of society", she claims that 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. [10]

Bat Ye'or has focused on the rapid transformation of Eastern Christian lands into Islamic territories, concluding that corruption and division among Christians contributed [11] and may even have afforded Islam certain models of legal control of subjugated populations; she suggests that Yugoslavia is an example of the long-term scars of dhimmitude,[12] where Christians were under that status for centuries.

Usage of the term "dhimmitude" has increased in recent years: some scholars have used it both by itself [13] and in association with Bat Ye'or's work, e.g. in undergraduate courses relating to the relationship Muslims have had historically with other peoples. [14]

Other issues Bat Ye'or has written on include:

  • The existence or lack thereof of pluralism in Islamic culture, with a focus on Eastern Europe [15]
  • Violations of human rights in Islamic cultures [16]
  • The theological rules that govern jihad [17]
  • How Muslims interpret the history of the dhimmi peoples [18]
  • How the Muslim interpretation of religious scripture influences Islamic interpretation of history and modern-day events [19]
  • The "dialog of civilizations" and the "negation of the other" [20]

[edit] "Eurabia"

In Bat Ye'or's most recent book, 2005's Eurabia: The Euro-Arab Axis, she explores the history of the relationship between the European Union (previously the European Economic Community) and the Arab states, beginning in the 1970s, and traces what she sees as connections between radical Arabs and Muslims, on the one hand, and fascists and Nazis, on the other hand, in the origins and growing influence, as she sees it, of Islam over European culture and politics.[21] She herself can take some credit for the term "Eurabia" in this context; though the term was first used as a title of a journal initiated in the mid-1970s by the European Committee for Coordination of Friendship Associations with the Arab world, she popularized it as a term for Arab/Islamic influence over Europe. She explains the term's origins in the book:

Eurabia is a geo-political reality envisaged in 1973 through a system of informal alliances between, on the one hand, the nine countries of the European Community (EC) which, enlarged, became the European Union (EU) in 1992 and on the other hand, the Mediterranean Arab countries. The alliances and agreements were elaborated at the top political level of each EC country with the representative of the European Commission, and their Arab homologues with the Arab League's delegate. This system was synchronised under the roof of an association called the Euro-Arab Dialogue (EAD) created in July 1974 in Paris. A working body composed of committees and always presided jointly by a European and an Arab delegate planned the agendas, and organized and monitored the application of the decisions.

[edit] Public appearances

Testimony before governing bodies:

  • (1997) "Past is Prologue: The Challenge of Islamism Today. An Historical Overview of the Persecutions of Christians under Islam". Congressional Testimony at United States Senate Foreign Relations Committee. Subcommittee on Near Eastern and South Asian Affairs. Hearing on Religious Persecution in the Middle East. (Congressional Records Testimony on May 1, 1997)[22]
  • (1997) Similar testimony delivered to a U.S. Congressional Human Rights Caucus (CHRC) Briefing on Capitol Hill (April 29, 1997)
  • (2001) A Culture of Hate: Analysis to the Association of World Education [23]
  • (2002) "Human Rights and the Concept of Jihad". Congressional Human Rights Caucus (CHRC) Briefing on Capitol Hill (February 8, 2002)[24]

She has appeared on U.S. television station C-SPAN.

[edit] Views on Bat Ye'or's works

This article or section seems to contain too many quotations for an encyclopedia entry.
Please improve the article or discuss proposed changes on the talk page.
You can edit the article to add more encyclopaedic text or link the article to a page of quotations on Wikiquote. See Wikipedia's guide to writing better articles for further suggestions.

Robert Spencer described Bat Ye’or on C-SPAN as "Bat Ye’or is the pioneering scholar of dhimmitude, of the institutionalized discrimination and harassment of non-Muslims under Islamic law. She is the first person to study this as her field and to make it into a field of academic study. Her books are highly recommended and are full – most of them are almost half primary source documents so that one can see the veracity of what she is saying from very ancient texts. And so this is something that she has opened up that the Middle East studies establishment was afraid or indifferent or unwilling to look at. And she has opened up this study which is a very important field of study particularly in light of the ongoing Islamization (ph) of the societies of Europe nowadays." [25]

Bernard Lewis, in his book The Jews of Islam listed one of Bat Ye'or books as emphasizing the negative aspects of the Muslim record. He states that the story of "dhimmitude" (a term coined by Bat Ye'or), of subservience and persecution and ill treatment is one of the two well-established myths available in the literature about the position of Jews in the Islamic world (the other myth is that medieval Islam provided a peaceful heaven for Jews while Christendom relentlessly persecuted them. 'A golden age of equality, of mutual respect and cooperation, especially but not exclusively in Moorish Spain').[2] [3] Lewis says these are myths and that like many myths, both contain significant elements of truth and according to Mark Cohen, they equally distort the past. [2][4]

Michael Sells states that "By obscuring the existence of pre-Christian and other old, non-Christian communities in Europe as well as the reason for their disappearance in other areas of Europe, Bat Ye’or constructs an invidious comparison between the allegedly humane Europe of Christian and Enlightenment values and the ever present persecution within Islam. Whenever the possibility is raised of actually comparing circumstances of non-Christians in Europe to non-Muslims under Islamic governance in a careful, thoughtful manner, Bat Ye’or forecloses such comparison." [5].

Victor Davis Hanson states: "She is not a conspiracist at all, but an empiricist, whose work is based on observation, facts, and logic: look at the demography of Europe; look at the history of Christians living under Muslims (going to Church in Saudi Arabia is not the same as worshipping in a mosque in Madrid); and read not what Western elites say about Muslim clerics, but what Muslim clerics themselves say. So, yes, she is a scholar and should not be dismissed because her views bother us because they are largely insightful. Europe has a gut-check time coming very soon as it ponders Islamic populations in its own borders, the admission of Turkey into the EU (in some ways very good for the US, a disaster for Europe), and nuclear missile capability of Iran. We shall see whether it reawakens or not."[26]"

Craig R. Smith a journalist referred to her as one of the "most extreme voices on the new Jewish right."[27] She rejected that charge, claiming to have been "calumniated" in the paper. The accusation was also denied by author Robert Spencer who noted :"The Times, in an unconscionable breach of journalistic ethics, revealed the real name of Bat Ye’or in a recent article. But perhaps even worse from the standpoint of their abysmally inadequate reporting on Islam was that they labeled her one “of the most extreme voices on the new Jewish right,” which is not only arrant nonsense, since Bat Ye’or is in no sense a figure of “the right,” but also Times-speak for “pay no attention to this person.”[28]

Johann Hari a journalist, has said "There are intellectuals on the British right who are propagating a conspiracy theory about Muslims that teeters very close to being a 21st century Protocols of the Elders of Mecca. Meet Bat Ye'or, a "scholar" who argues that Europe is on the brink of being transformed into a conquered continent called "Eurabia". In this new land, Christians and Jews will be reduced by the new Muslim majority to the status of "dhimmis" - second-class citizens forced to "walk in the gutter". This will not happen by accident. It is part of a deliberate and "occult" plan, concocted between the Arab League and leading European politicians like Jacques Chirac and Mary Robinson, who secretly love Islam and are deliberately flooding the continent with Muslim immigrants."[29]

John Esposito has criticized Bat Ye'or for lacking academic credentials. [6]

Student Julia Segall, president of the Georgetown Israel Alliance, and student Daniel Spector, president of the Jewish Student Alliance, after a lecture given by her in Georgetown university stated that she has "made no effort to make a clear distinction between pure, harmonious Islam and the acts of a few who falsely claim to act in the name of Islam". [7] , Bat Yeor replied "This is pure nonsense,When one studies the Inquisition or the Crusades, one does not feel obliged to make a clear distinction between 'pure' Christianity and those historical events. In a university, the examination of several analyses of history should be encouraged. The Muslim view is exclusively religion-based, and proceeds from the assumption that there is only one valid interpretation of history: the Islamic one. No criticism of jihad is accepted because it is a just war according to Muslim dogma. This attitude imposes the worst law of dhimmitude on non-Muslims: the refusal of their evidence. The historical testimony of the millions of human victims of jihad is rejected on its face by this doctrinal attitude."

Esther Benbassa[30], director of Religious Studies in Modern Judaism at the Sorbonne, said in an interview for the French weekly Le Point that Bat Ye'or is not a professional historian and that, though restrictions on Jews in Arab countries existed, they were more symbolic than practical, with non-Muslim minorities enjoying protection, autonomy and freedom. [31] Bat Ye'or sued Le Point and won the right to respond to Benbassa on the pages of Le Point and EUR 2,000 in damages.[32][33]

[edit] References

  1. ^ John W. Whitehead, Eurabia: The Euro-Arab Axis, An interview with Bat Ye'or, The Rutherford Institute, 06/09/05
  2. ^ a b Lewis (2006)
  3. ^ Cohen (1995) p.3
  4. ^ Under Crescent and Cross: The Jews in the Middle Ages. by Mark R. Cohen. Princeton University Press. ISBN 0-691-01082-X, p.xvii , p.11
  5. ^ The New Crusades: Constructing the Muslim Enemy, by Emran Qureshi, Michael A Sells, Columbia University Press, 2003, ISBN 0-231-12667-0, p.364
  6. ^ Reported in "State of 'dhimmitude' seen as threat to Christians, Jews" by Jula Duin appeared in "Washington Times," October 30, 2002
  7. ^ Reported in "State of 'dhimmitude' seen as threat to Christians, Jews" by Jula Duin appeared in "Washington Times," October 30, 2002

[edit] Bibliography

[edit] Articles and Interviews

[edit] Documentaries

[edit] See also

[edit] External links

Retrieved from "http://en.wikipedia.org../../../b/a/t/Bat_Ye%27or_8c52.html"