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• W1565343162 abstract "YARON BEN-NAEH. in Realm of Sultans: Ottoman Jewish Society in Seventeenth Century. Trans. Yohai Goell. Texts and Studies in Medieval and Early Modern Judaism 22. Tubingen: Mohr Siebeck, 2008. Pp. xiv + 503.DANIEL TSADIK, Between Foreigner.) and Shi'is: Nineteenth-Century Iran and it) Jewish Minority. Stanford Studies in Jewish History and Culture. Stanford, Calif.: Stanford University Press, 2007. Pp. xxi + 295.In 1866, JeAvs of Barfurush in northern Iran were attacked, their quarter looted, and some converted to Islam in order to escape persecution after a Jew had been accused of causing death of a woman. Learning about anti-Jewish incidents, several foreign powers became involved in affair, calling for protection of and demanding that those who had converted be allowed to return to their religion. Among diplomats who appealed to Iranian authorities was Ottoman envoy Khayrallah Efendi, who told Iranian minister of foreign affairs that we raise our voices against is open persecution of helpless communities. This incident discussed in Daniel Tsadik 's book Between Foreigners and Shi' is: Nineteenth Century Iran and its Jewish Minority illustrates inadequacy of a common tendency to offer excessively broad generalizations on life of the Jews under Islam. It is merit of two books discussed in this essay - Yaron Ben-Naeh's work on Ottoman Jewry in seventeenth century, in Realm of Sultans, and Tsadik's book on Iran - that they contribute to historiography on in lands without falling prey to politicized and distorting tendency of either celebrating Muslim tolerance or discovering Muslim intolerance. In fact, both books address JewishMuslim relations and Jewish life in two different parts of Islamic world without painting a distorted picture of an interfaith utopia that was disturbed only by advent of Western colonialism and Zionism, and they do not succumb to what Mark R. Cohen has dubbed countermyth of a neo-lachrymose conception of Jewish history under Islamic rule colored by contemporary conflicts in Middle East. 'Both authors provide a nuanced and, indeed, ambiguous portrait of Jewish-Muslim relations between seventeenth and nineteenth centuries. It clearly emerges that conditions of being dhimm'u, or protected people, according to stipulations of ?hari'a and in particular so-called Pact of Umar, determined both legal practice and socioculturel expectations as to proper place of in social order. At same time, many other, often local, factors likewise determined nature of Jewish-Muslim interaction. It is further important to note that, while condition of dbimma continued to shape place of in their Ottoman and Iranian environments, both studies suggest that oftrepeated assumption that societies did not single out as but saw them primarily as dhimm'u - that is, unlike Christian Europe, where allegedly were always seen primarily as - is not borne out in practice. Ben-Naeh notes, for example, that in seventeenth-century Ottoman documents terms dbimmi as well as kafir (unbeliever) were used in reference to Christians, whereas are usually referred to as a distinct group (p. 102). While this did not necessarily imply any legal distinction, it certainly shaped cultural perceptions of Jews. In nineteenth-century Iran, though probably due in part to various forms of foreign intervention, legal treatment of Jews, Nestorian Christians, and Zoroastrians was not always same, and often improvements of Jewish situation lagged behind changes adopted visa-vis other minorities. Again, local conditions - for example, struggles over power and legitimacy between religious scholars ulama), local governors, and central authorities, or popular unrest versus authorities' desire to maintain order and stability - often determined situation of as much as more abstract notions of dbimma. …" @default.
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• W1565343162 date "2011-01-01" @default.
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• W1565343162 title "Beyond the Jews of Islam" @default.
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