サルマン・ラシュディ事件 (1)

1.日本語報道

(1)(https://twitter.com/ituna4011/status/1558170734731890688)
Lily2@ituna4011
4:17 AM · Aug 13, 2022

・『産経ニュース』(https://www.sankei.com/article/20220813)

米国で作家ラシュディ氏襲われる 「悪魔の詩」著者
反イスラム小説「悪魔の詩」著者 ラシュディ氏襲われる
2022年8月13日

【ニューヨーク=平田雄介】反イスラム小説「悪魔の詩」を執筆し、イランの最高指導者だった故ホメイニ師から「死刑宣告」を受けた作家、サルマン・ラシュディ氏(75)が12日、米東部ニューヨーク州で男に襲撃された。AP通信などが伝えた。同氏は病院へ搬送され、手術を受けている。男は会場を警備していた警察官が拘束した。

ラシュディ氏は「芸術の自由」をテーマに講演する直前、壇上に上がってきた男に首や腹を刺され、大量に出血したという。男は東部ニュージャージー州のヘイディ・マタール容疑者(24)。警察は動機や事件の背景を調べている。

ラシュディ氏はインド出身。1988年に「悪魔の詩」を発表し、イスラム教預言者ムハンマドを風刺した。その内容は「反イスラム的」と批判され、イランなどで出版禁止となった。故ホメイニ師は89年にラシュディ氏の「死刑宣告」を出した。

ロイター通信によると、ラシュディ氏は英国での逃亡生活を経て、2016年に米市民権を取得、現在はニューヨーク市で暮らしている。12日の講演では各国で迫害され、亡命を余儀なくされた作家らについて話す予定だった。

米国のペンクラブ「ペン・アメリカ」は事件を非難する声明を発表し「公の場で作家がこのように襲われるのは米国で過去に類例がない」と指摘した。

「悪魔の詩」をめぐっては、日本でも91年に邦訳を担当した筑波大学の五十嵐一助教授=当時(44)=が同大の構内で首などを切られ、殺害される事件が起きた。

(2022年8月13日転載終)
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(2)『朝日新聞

・(https://www.asahi.com/articles/ASQ8F0BTPQ8DUHBI03Y.html)

「悪魔の詩」著者のサルマン・ラシュディ氏、NY州の講演で刺される
ニューヨーク=藤原学思、テヘラン=飯島健太
2022年8月13日

小説「悪魔の詩」を書いたことで論争を巻き起こし、長らく殺害予告の対象になってきた作家、サルマン・ラシュディ氏(75)が12日昼、講演のために訪れていた米ニューヨーク(NY)州ショトーカで男に首や腹部を刺された。州警察が発表した。

ラシュディ氏は数時間にわたって手術を受けた。代理人は12日夜、米メディアにラシュディ氏が人工呼吸器につながれ、話すことができない状態だと明らかにした。「片目の視力を失うおそれがある。腕の神経が切断され、肝臓も損傷を負っている」という。

州警察によると、男は現場で身柄を拘束され、ハディ・マタール容疑者(24)と特定された。現場から約500キロ離れたニュージャージー州に暮らし、動機は明らかになっていない。

事件は午前10時45分、教育施設「ショトーカ総合学園」で起きた。ラシュディ氏は壇上に上がった直後、容疑者に襲いかかられ、首と腹部を少なくとも1回ずつ刺されたという。

容疑者は会場のスタッフや聴衆から取り押さえられ、現場にいた州警察に引き渡された。早ければ12日中にも刑事訴追される見通し。ラシュディ氏は現場で手当てを受けた後、ヘリコプターで地元の病院に搬送された。

ラシュディ氏の講演予定は施設のウェブサイトで公開されていた。州警察によると、ともに壇上に上がった進行役の男性(73)も顔に軽傷を負ったが、すでに退院している。

現場に記者がいたAP通信によると、男は10~15回にわたり、ラシュディ氏を殴ったり刺したりした。ラシュディ氏は倒れ、血まみれだった。会場には数百人の観客がいて、そのうちの1人はAP通信に対し、「襲撃は20秒ほど続いた」と語ったという。

ニューヨーク・タイムズ紙は会場にいた別の目撃者の話として、「犯人は1人だった。ゆったりとした黒い服を着ていて、すさまじいスピードでラシュディ氏に駆け寄っていった」と伝えている。

現在は米国に暮らすラシュディ氏は、インド出身で英国籍を持つ。1981年、インドの独立前後の様子をテーマにした小説「真夜中の子供たち」で権威のある文学賞、英ブッカー賞を獲得した。

88年には、イスラム教の預言者ムハンマドの生涯を題材とした「悪魔の詩」を出版。同作もブッカー賞の最終候補になった。ただ、登場人物の売春婦たちがムハンマドの妻たちの名前だったことなどから、「イスラム教を冒瀆(ぼうとく)している」との意見も多く出た。

イランの当時の最高指導者、ホメイニ師は「ファトワ」(宗教見解)として、89年に「死刑」を宣告。イラン国内の財団は、ラシュディ氏を殺害した者に330万ドルの「懸賞金」をかけていた。

同書は日本でも90年に出版された。翻訳を務めた筑波大助教授、五十嵐一さん(当時44)は91年7月、何者かに大学構内で殺害された。だが、容疑者が検挙されないまま、2006年に時効が成立した。

(ニューヨーク=藤原学思、テヘラン=飯島健太)

(2022年8月13日転載終)

・(https://www.asahi.com/articles/ASNDL4FHGNDCUTIL051.html)

第19回「悪魔の詩」板挟みになった宇野外相 懸念表明の末に…
杉浦達朗
2020年12月26日

1988年に出版されイスラム教徒が強く反発した英作家の小説「悪魔の詩(うた)」。外務省が23日に公開した外交文書から、指導者が「イスラム教の冒瀆(ぼうとく)」と憤り著者に死刑宣告をしたイランと、それを非難する西欧諸国の間で板挟みになる日本政府の当時の状況が浮かび上がった。この小説をめぐっては日本で91年に訳者が殺害される事件が起きている。

悪魔の詩はイスラム教の預言者ムハンマドを思わせる人物の私生活を描いた風刺作品で、89年2月14日に著者サルマン・ラシュディ氏に対する死刑をイランの最高指導者ホメイニ師が宣告。英国などでイスラム教徒らによる爆弾テロや暴動が起きていた。

同月24日の「大喪の礼」で訪日した英国や西ドイツの外相との会談で悪魔の詩が話題になる。ハウ英外相は「殺人を教唆したことを非難し、表現の自由を守ることの重要性につき支持願いたい」と述べ、宇野宗佑外相は「イランに対し懸念を表明する」と応じた。

その2日後のイラン副大統領…

(2022年8月13日部分抜粋転載終)
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(3)『日経新聞

(https://www.nikkei.com/article/DGXZQOGN12BQJ0S2A810C2000000/)

作家ラシュディ氏刺される 「悪魔の詩」著者、男拘束
2022年8月13日

【ニューヨーク=共同】イスラム教預言者ムハンマドを題材にした小説「悪魔の詩」で知られるインド出身の英作家サルマン・ラシュディ氏(75)が12日、米東部ニューヨーク州で講演の直前、男に襲撃された。目撃情報によると、刃物で首などを複数回刺され大量に出血した。詳しい容体は不明。男は現場で拘束された。米メディアが伝えた。

ラシュディ氏に対してはイランの最高指導者だった故ホメイニ師が1989年、「悪魔の詩」がイスラム教を冒瀆しているとして一方的に死刑宣告していた。ラシュディ氏の代理人は容体について、人工呼吸器を装着し「片目を失明する恐れがあり、肝臓に損傷がある。会話はできない状態だ」と明らかにした。
男は米ニュージャージー州のヘイディ・マタール容疑者(24)。

ラシュディ氏はニューヨーク州西部シャトークアで開かれた文学イベントで講演する直前、壇上に乱入してきたマタール容疑者に背後から襲われた。ヘリコプターで病院に緊急搬送された。各国で迫害され亡命を余儀なくされた作家らについて講演する予定だったという。

「悪魔の詩」を巡っては91年、翻訳した筑波大の五十嵐一助教授=当時(44)=がキャンパスで首などを切られて殺害された。

ラシュディ氏が襲撃されたイベント会場には約2500人の観衆がいたが、特別な警戒態勢は敷かれておらず、警備の手薄さを指摘する声が上がっている。黒色の服とマスクを着用したマタール容疑者は階段を難なく駆け上がり、ラシュディ氏を押し倒して15~20回にわたり刺したり殴ったりを続けた。司会者も顔にけがを負ったが既に退院した。
米国のペンクラブ「ペン・アメリカ」は事件を非難する声明を発表し「公の場で作家がこのように襲われるのは米国で過去に類例がない」と指摘した。

(2022年8月13日転載終)
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2.英語報道

Times of Israel(https://www.timesofisrael.com/salman-rushdie-whose-writing-sparked-iranian-death-fatwa-stabbed-on-stage/)

Salman Rushdie, whose writing sparked Iranian death fatwa, stabbed on stage
Agent says author on ventilator, will likely lose an eye; attacker named as Hadi Matar; writer’s 1988 book ‘Satanic Verses’ prompted calls for his death, bounty of over $3 million

by Joshua Goodman
12 August 2022

CHAUTAUQUA, New York (AP) — Salman Rushdie, the author whose writing led to death threats from Iran in the 1980s, was attacked and apparently stabbed in the neck Friday by a man who rushed the stage as he was about to give a lecture in western New York.

A bloodied Rushdie, 75, was flown to a hospital. His condition was not immediately known. His agent, Andrew Wylie, said the writer was on a ventilator Friday evening, with a damaged liver, severed nerves in an arm and an eye he was likely to lose.

An Associated Press reporter witnessed a man confront Rushdie on stage at the Chautauqua Institution and punch or stab him 10 to 15 times as he was being introduced. The author was pushed or fell to the floor, and the man was arrested.

Police identified the attacker as Hadi Matar, 24, of Fairview, New Jersey. He was arrested at the scene and was awaiting arraignment. State police Major Eugene J. Staniszewski said the motive for the stabbing was unclear.
State police said Rushdie was apparently stabbed in the neck. Gov. Kathy Hochul said later that he was alive and “getting the care he needs.”

Dr. Martin Haskell, a physician who was among those who rushed to help, described Rushdie’s wounds as “serious but recoverable.”
Event moderator Henry Reese, a co-founder of an organization that offers residencies to writers facing persecution, was also attacked and suffered a minor head injury, police said.

Police said a state trooper was assigned to Rushdie’s lecture and made the arrest. But after the attack, some longtime visitors to the center questioned why there wasn’t tighter security for the event, given the decades of threats against Rushdie and a bounty on his head in the Muslim world offering more than $3 million for anyone who kills him.

Rabbi Charles Savenor was among the roughly 2,500 people in the audience. Amid gasps, spectators were ushered out of the outdoor amphitheater.

The assailant ran onto the platform “and started pounding on Mr. Rushdie. At first you’re like, ‘What’s going on?’ And then it became abundantly clear in a few seconds that he was being beaten,” Savenor said. He said the attack lasted about 20 seconds.

Another spectator, Kathleen Jones, said the attacker was dressed in black, with a black mask.
“We thought perhaps it was part of a stunt to show that there’s still a lot of controversy around this author. But it became evident in a few seconds” that it wasn’t, she said.

Rushdie has been a prominent spokesman for free expression and liberal causes. He is a former president of PEN America, which said it was “reeling from shock and horror” at the attack.
“We can think of no comparable incident of a public violent attack on a literary writer on American soil,” CEO Suzanne Nossel said in a statement.

Rushdie “has been targeted for his words for decades but has never flinched nor faltered,” she added.

His 1988 novel “The Satanic Verses” was viewed as blasphemous by many Muslims, who saw a character as an insult to the Prophet Muhammad, among other objections. Around the world, often-violent protests erupted against Rushdie, who was born in India to a Muslim family. One riot killed 12 people in his hometown of Mumbai.

The book was banned in Iran, where the late leader Grand Ayatollah Ruhollah Khomeini issued a 1989 fatwa, or edict, calling for Rushdie’s death. Khomeini died that same year.

Iran’s current Supreme Leader Ayatollah Ali Khamenei has never issued a fatwa of his own withdrawing the edict, though Iran in recent years hasn’t focused on the writer.

Iran’s mission to the United Nations did not immediately respond to a request for comment on Friday’s attack, which led to a night news bulletin on Iranian state television.

The death threats and bounty led Rushdie to go into hiding under a British government protection program, which included a round-the-clock armed guard. Rushdie emerged after nine years of seclusion and cautiously resumed more public appearances, maintaining his outspoken criticism of religious extremism overall.

He said in a 2012 talk in New York that terrorism is really the art of fear.
“The only way you can defeat it is by deciding not to be afraid,” he said.

Anti-Rushdie sentiment has lingered long after Khomeini’s decree. The Index on Censorship, an organization promoting free expression, said money was raised to boost the reward for his killing as recently as 2016.

An Associated Press journalist who went to the Tehran office of the 15 Khordad Foundation, which put up the millions for the bounty on Rushdie, found it closed Friday night on the Iranian weekend. No one answered calls to its listed telephone number.

In 2012, Rushdie published a memoir, “Joseph Anton,” about the fatwa. The title came from the pseudonym Rushdie had used while in hiding.
Rushdie rose to prominence with his Booker Prize-winning 1981 novel “Midnight’s Children,” but his name became known around the world after “The Satanic Verses.”

Widely regarded as one of Britain’s finest living writers, Rushdie was knighted by Queen Elizabeth II in 2008 and earlier this year was made a member of the Order of the Companions of Honor, a royal accolade for people who have made a major contribution to the arts, science or public life.

British Prime Minister Boris Johnson tweeted that he was “appalled” that Rushdie has been stabbed “while exercising a right we should never cease to defend.”

The Chautauqua Institution, about 55 miles southwest of Buffalo in a rural corner of New York, has served for more than a century as a place for reflection and spiritual guidance. Visitors don’t pass through metal detectors or undergo bag checks. Most people leave the doors to their century-old cottages unlocked at night.

The Chautauqua center is known for its summertime lecture series, where Rushdie has spoken before. Speakers address a different topic each week. Rushdie and Reese were set to discuss “the United States as asylum for writers and other artists in exile and as a home for freedom of creative expression.”

(End)
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2016年10月1日には、スウェーデンのストックホルムの一角にある「コメディ・クラブ」と名付けた小さなホールで、「言論の自由」のための闘いとしてのスピーチを聴いた。講演者は、ダニエル・パイプス氏と言論同盟のダグラス・マレイ氏である。
当日、「ラシュディ規則」として、パイプス氏が語られていたことを想起しつつ、今回の米国ニューヨークにて発生した襲撃事件の背景を辿ってみる。

(1)ダニエル・パイプス氏のツィッター上の反応

(https://twitter.com/DanielPipes/status/1558163649914703874)
Daniel Pipes دانيال بايبس @DanielPipes
I am devastated to hear of the attack on
@SalmanRushdie
, the more so because I wrote a book on his travails & warned him repeatedly not to imagine himself free of #Khomeini’s death sentence. It will never go away. May he now take the necessary precautions. https://danielpipes.org/5746/is-salman-rushdie-a-free-man
3:48 AM · Aug 13, 2022

(2022年8月13日転載終)

彼の著述に関しては、後程(5)(6)にて記す。
そして、言論同盟のダグラス・マレイ氏は、次のように述べる。
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(2)ダグラス・マレイ氏のツィッター上の反応

(https://twitter.com/DouglasKMurray/status/1558178351222767617)
Douglas Murray@DouglasKMurray
In the wake of the fatwa on Salman Rushdie in 1989, writers in New York gathered to read from his work. May I suggest some similar show of solidarity today?
4:47 AM · Aug 13, 2022

(https://twitter.com/DouglasKMurray/status/1558179481071898624)
Douglas Murray
@DouglasKMurray
Here’s one of my favourite passages from ‘The Satanic Verses’.
4:51 AM · Aug 13, 2022

(2022年8月13日転載終)
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(3)上記のお二人と同じ西欧三ヶ国の旅団で同席した改革派ムスリム女性。パキスタンの出身でカナダ在住。非常に勇敢である。

(https://twitter.com/Raheelraza/status/1558148926351499264)
Raheel Raza@Raheelraza
Totally unacceptable to attack anyone for free speech. Hope our political leaders understand the challenges faced by those who speak out against Islamism.
2:50 AM · Aug 13, 2022

(2022年8月13日転載終)
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(4)ダグラス・マレイ氏のコラム2本の抜粋

Telegraph(https://www.telegraph.co.uk/books/what-to-read/time-britain-must-stand-behind-salman-rushdie/)

This time, Britain must stand behind Salman Rushdie
Following the attack on the author of The Satanic Verses, we must remember not to repeat the response from some quarters in 1989
12 August 2022
Douglas Murray

The attack in New York on Salman Rushdie has brought back sharply into focus the fact that the Booker-winning novelist has been a target for Islamists for over three decades, ever since the publication of his novel The Satanic Verses in 1988. After that novel’s publication the Ayatollah Khomeini of Iran issued a fatwa against Rushdie. Encouraged by British Muslims, the Iranian leader accused Rushdie of blasphemy and put a bounty on his head. For many years Rushdie lived in hiding, protected by the British state.

(2022年8月13日部分抜粋転載終)

Spectator(https://www.spectator.co.uk/article/the-best-response-to-salman-rushdie-s-stabbing)

The best response to Salman Rushdie’s stabbing
13 August 2022
Douglas Murray

The attack on Salman Rushdie on-stage in New York is deeply shocking and sadly not surprising. People have been calling for his death for over three decades, ever since the publication of his 1988 novel The Satanic Verses. That novel led to a fatwa from the Ayatollah Khomeini of Iran and the Iranian government putting a bounty on the British author´s head. They were encouraged in this by Muslim leaders in Britain. The repercussions for Rushdie were swift.

(2022年8月13日部分抜粋転載終)
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(5)上記(1)の続きを以下に。
「サルマン・ラシュディ」に言及したダニエル・パイプス氏の論考文は大量にある。

“Salman Rushdie”

www.danielpipes.org/search.php?q=salman%20rushdie
www.danielpipes.org/search.php?offset_new=11&q=salman%20rushdie
www.danielpipes.org/search.php?offset_new=21&q=salman%20rushdie
www.danielpipes.org/search.php?offset_new=31&q=salman%20rushdie
www.danielpipes.org/search.php?offset_new=41&q=salman%20rushdie
www.danielpipes.org/search.php?offset_new=51&q=salman%20rushdie
www.danielpipes.org/search.php?offset_new=61&q=salman%20rushdie
www.danielpipes.org/search.php?offset_new=71&q=salman%20rushdie
www.danielpipes.org/search.php?offset_new=81&q=salman%20rushdie
www.danielpipes.org/search.php?offset_new=91&q=salman%20rushdie

“Rushdie Affair”

www.danielpipes.org/search.php?offset_new=1&q=”Rushdie%20affair”
www.danielpipes.org/search.php?offset_new=11&q=”Rushdie%20affair”
www.danielpipes.org/search.php?offset_new=21&q=”Rushdie%20affair”
www.danielpipes.org/search.php?offset_new=31&q=”Rushdie%20affair”
www.danielpipes.org/search.php?offset_new=41&q=”Rushdie%20affair”
www.danielpipes.org/search.php?offset_new=51&q=”Rushdie%20affair”
www.danielpipes.org/search.php?offset_new=61&q=”Rushdie%20affair”

(リスト終)
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(6)特に秀逸だと思われる論考を、以下に選び出した。

⓵ まずは、こちらの書籍を。著者5冊目の本である。2012年3月に、突然、先方から翻訳を依頼されて、ウェブサイトを拝見した時に、その大胆さと論理性と勇敢さに、心底驚かされた。但し、内容は理性的。

(https://www.danielpipes.org/books/rushdie.php)

The Rushdie Affair
The Novel, the Ayatollah, and the West
by Daniel Pipes
1st edition: New York: Birch Lane, 1990
Paperback edition: New Delhi: Voice of India, 1998
2nd edition: Transaction Books, 2003

⓶ 上記の書籍を出版する際のトラブル・エピソードが綴られている。

(https://ja.danielpipes.org/article/10908)

ニューヨーク・タイムズ
「『アヤトッラーと小説家と西洋』の契約がキャンセルされる」
エドウィン・マクドウェル
1989年7月19日
訳文: A Contract for “The Ayatollah, the Novelist and the West” is Canceled

⓷ 初期の頃の論考は、今回の事件を理解する基本的な資料でもある。

(https://www.danielpipes.org/186/the-ayatollah-the-novelist-and-the-west)

The Ayatollah, the Novelist [Salman Rushdie], and the West
by Daniel Pipes
Commentary
June 1989

⓸ この頃は、まだ米国が世界最強国として威容を誇っていた時期で、パイプス氏はフィラデルフィア外交政策研究所の所長だった。ラシュディの出版後、各国の状況が綴られている。

(https://www.danielpipes.org/5339/salman-rushdie-affair-how-to-sell-a-book-and-live)

[Salman Rushdie affair:] How to sell a book and live dangerously
by Daniel Pipes
Philadelphia Inquirer
August 24, 1989

⓹ エジプト、パキスタン、フランス系ムスリム、アメリカの主要テレビ番組、西ベルリン、ウィーン、そしてパイプス氏自身の⓶の経験が織り込まれている。

(https://www.danielpipes.org/188/satanic-edict-still-bedevils-free-speech)

“Satanic” Edict Still Bedevils Free Speech
by Daniel Pipes
Wall Street Journal
September 26, 1989

(2022年8月13日記)
…………………………..
他の著述の抜粋。以下のアドレスをクリックすると、本件に関する42本の論考文がリスト化されている。

(https://www.danielpipes.org/blog/2006/02/bibliography-my-writings-on-the-danish)

Bibliography – My Writings on Salman Rushdie and the Rushdie Rules
by Daniel Pipes
Feb 2, 2006
updated Dec 31, 2010

《I have written articles, blogs, and a book on the topic of freedom of speech in the West concerning Islam and related topics, starting with Salman Rushdie and the Rushdie affair of 1989. Here they are, in chronological order, with updates as needed. (February 2, 2006)》

(2022年8月13日記)
………………………….
さらなる背景理解のために、抜粋した著述や講演記録を時系列に並べた。

・(https://ja.danielpipes.org/article/13492)

「ラシュディ・ファイル」
リサ・アピグナネシ/セイラ・メイトランド(編)言論界(ロンドン)1989年 258ページ 5.95ポンド(ペーパーバック版)米国ではシラキュース大学出版による発行
書評: ダニエル・パイプス
オルビス
1990年冬

・(https://ja.danielpipes.org/article/13793)

「ラシュディ:表現の自由を擁護した100名のアラブとムスリムの知識人」
La Découverte (パリ) 1993年 307ページ 135フラン
書評: ダニエル・パイプス
季刊中東
1994年6月

・(https://ja.danielpipes.org/article/14973)

「イスラームとイスラーム主義の識別」
ダニエル・パイプス
戦略国際問題研究所
1998年6月30日

・(https://ja.danielpipes.org/article/13503)

「イスラーム:アラブ帝国主義」
アンワール・シャイフ
プリンシパリティ社(ウェールズ・カーディフ)1998年 153ページ 無料
書評: ダニエル・パイプス
季刊中東
1999年6月

《シャイフは、1956年以来、英国で暮らしてきた。著作のために、彼に対して20ほどの死刑勅令が促されたのだが、それは半世紀前に犯した三人の殺害の贖いの方法だと彼は考えている。サルマン・ラシュディとは違って、彼はおおっぴらに暮らし(「皆が私の住所に気づいている」)、暴力的に死ぬことを予想しているかどうかと尋ねられれば、「公明正大に死にたい」と答えている。》

・(https://ja.danielpipes.org/article/15260)

「宗教における強制の問題:イスラームは従う者達が解釈するもの」
ダニエル・パイプス
ニューヨーク・サン
2004年9月28日

・(https://ja.danielpipes.org/article/12705)
 
「過激なイスラーム対文明」
ダニエル・パイプス
電子版フロントページ』誌
2007年2月1日

・(https://www.danielpipes.org/8913/two-decades-rushdie-rules)

Two Decades of the Rushdie Rules
by Daniel Pipes
Commentary
October 2010

・(https://ja.danielpipes.org/article/12613)

「西洋におけるイスラミストの暗殺」
ダニエル・パイプス
ゲートストーン研究所
2013年2月25日

・(https://ja.danielpipes.org/blog/12925)

「西洋におけるムスリムの断頭行為」
ダニエル・パイプス
2013年5月23日

《『悪魔の詩』の日本人翻訳者の五十嵐一は、このリスト範囲前の1991年7月に筑波大学で首を斬られた。》

・(https://ja.danielpipes.org/blog/14080)

「ラシュディ・ファトワの25年後」
ダニエル・パイプス
2014年2月14日
訳文: The Rushdie Fatwa 25 Years Later

(2022年8月13日リスト終)
………………………….
その他に、訳文として印象的だったものを以下に列挙。先方から突然、依頼されて訳業を開始した頃は、あまりにも理路整然としていて大胆な論述なので、おっかなびっくりだった。10年5ヶ月経った今、状況にも論調にも慣れた。むしろ、(同じ内容を手を変え品を変え、よく書き続けられ、話し続けられるものだ)と、その執念と丹力に驚嘆している。問題は、事態が改善して消滅する方向に向かわず、徐々に世界中に拡大していることである。

・(https://ja.danielpipes.org/article/12222)
「もう一つのイスラミストの急襲と西洋の畏縮」

・(https://ja.danielpipes.org/article/13441)
「世界中の信教の自由に関する手引書」

・(https://ja.danielpipes.org/article/13492)
「ラシュディ・ファイル」

・(https://ja.danielpipes.org/article/15301)
「なぜ私はムスリムでないのか」

・(https://ja.danielpipes.org/article/15327)
「25年後のラシュディ規則」

・(https:// ja.danielpipes.org/article/16730)
「[イスラーム主義に関する左派対右派]同じ相違」
ナショナル・レビュー
1994年11月7日
訳文: [Left & Right on Communism & Islamism:] Same Difference

リストの末尾は、今でもその痕跡が顕現している。

(2022年8月13日記)

Posted in Daniel Pipes, Douglas Murray, Japanese culture, Malay studies, research topics, Studies related | Leave a comment

元総理への銃撃 (8)

《過去ブログ》

「元総理への銃撃(1)」(http://itunalily.jp/wordpress/20220708)2022年7月8日付
「元総理への銃撃(2)」(http://itunalily.jp/wordpress/20220718)2022年7月18日付
「元総理への銃撃(3)」(http://itunalily.jp/wordpress/20220721)2022年7月21日付
「元総理への銃撃(4)」(http://itunalily.jp/wordpress/20220728)2022年7月28日付
「元総理への銃撃(5)」(http://itunalily.jp/wordpress/20220730)2022年7月30日付
「元総理への銃撃(6)」(http://itunalily.jp/wordpress/20220730)2022年7月30日付
「元総理への銃撃(7)」(http://itunalily.jp/wordpress/20220730)2022年8月10日付
……………………….
(https://roles.rcast.u-tokyo.ac.jp/publication/20220808)

2022年8月8日

ROLES Commentary No. 7: 安倍元首相の「遺産」を考える:日本の外交・安全保障政策に残したもの(ギブール・ドラモットINALCO准教授/先端研客員研究員)

世界中の首脳からのメッセージに示されたように、安倍晋三元首相の外交政策に対する国際的評価は高い。5月に安倍元首相に対するインタビュー を行ったイギリスのThe Economist誌は、安倍氏が日本の『チャンピオン』だったと書いた。まさに安倍氏は、特に防衛、安全保障の面で、それまでの日本の総理大臣にとって想像されなかったことを達成した。2006年に初めて総理大臣に就任し、わずか一年で辞任した時、安倍氏が今後も日本政治で指導的な立場を続けていくことができるかどうか、疑いを持たれた。しかし不十分に終わった第一次安倍政権の1年間も、2012年に政権の座に復帰して行ったことへの助走期間となった。自国のための戦略的なビジョンを持ち、それを実現するために必要な勢力を持った人物は、それまでの日本政治にほとんどいなかった。安倍元首相は、世界の日本に対する見方と、逆に日本の世界に対する見方を変えた。

安倍氏の、合計すれば10年に近い政権の間、日本の国際政治における影響力は増大した。2016年に、世界で初めて、インド太平洋に関してのビジョン「自由で開かれたインド太平洋」を提示し、この地域の地政学的な特徴と一体性についての国際的な認識を高めた。アメリカ、フランス、イギリス、EU等々も、日本が主導したビジョンを受け入れ、追随した。そのビジョンは、国際的な安全保障の維持、「コネクティビティ(接続性)」の強化による新興国への開発支援への協力などをもたらすものだった。さらに安倍政権は、アメリカ以外の西洋の国々との産業協力や兵器システムの共同開発への道を開いた。また近隣の東南アジア諸国との防衛対話を進めた。歴史問題の面では、安倍氏個人の内面の信念よりも国家の利益を優先し、韓国との歴史問題を解決に近づけた。オーストラリアや米国とは、旧日本帝国軍との戦闘で亡くなった戦死者や戦争捕虜となった人々を追悼することにより友好を深めた。中国との関係は、小泉政権時代と民主党政権時代(2009~2012年)の緊張を経て、安倍政権の時代には、領海への中国の侵入にも拘らず、安定期を迎えた。

日本の防衛政策あるいは軍事的な国際協力活動の範囲を広げた2015年の平和安全法制関連2法の意義は、改めて考えても、大きい。それ以前は、国際危機が起きるたびに、時の政権は官僚が中心になって急遽特別措置法を準備し、政権党と交渉し、野党対策を行って、国会での可決を図らなければならなかった。そのため、国際危機のたびに新しい特別措置法と新しい制度が次々に現れ、同盟国は日本に何を期待できるか、事前に予測することが困難だった。また国民から見れば、戦争のたびに、首相は選挙で公約したプログラムには含まれていない、前例のない自衛隊派遣を繰り返しているように見えた。2015年に導入された法制度では、首相は安定して権限を行使できる枠組みを得た。集団的自衛権の範囲や用いられる状況の詳細は厳密には分からないが、憲法9条の範囲以内に収まるように設計されている。そして国際的な危機に際して、日本がどのような条件でどこまで踏み込んだ支援を行えるかも規定されている。日本国民は選挙で多数党を選び、その党首を首相として選ぶ際に、選ばれた首相がどこに自衛隊を送れるのか、自衛隊がどのような任務を果たすことができるのかをあらかじめ知った上で、委任することができるようになった。民主主義的な政府の説明責任(Democratic accountability)という観点から、より望ましい制度となった。

安倍氏は、内政面で非情な側面も持っていた。日本の国会のルールの多くは、前例と野党との交渉に依存している。安倍氏はそうした慣行をおそらく意図的に無視し、国会に多数党の支配(Majority Rule)を確立しようとした。2014年と2017年に衆議院を任期満了前に解散し、自由民主党の党首として3度の任期も維持して、連続して8年間政権を維持し、日本の歴史で最も長い期間、首相の座にあった。支持層を繋ぎ止めるために、2017年から2018年にかけて、幾つかのスキャンダルも起きた。マキャベリの『君主論』さながらの、権謀術数をものにした権力者だった。

安倍時代に、日本は国際政治におけるパワーとして台頭した。安倍氏は国家が国際政治の中でどうすれば影響力を高めて行けるのかを分かっていた。その能力が次の世代の政治家に伝ったか否か、それが安倍氏のレガシー(遺産)の試金石となる。

Guibourg Delamotte ギブール・ドラモット
Inalco仏国立東洋言語文化大学准教授(政治学)
東京カレッジ客員准教授・東京大学先端科学技術研究センター(RCAST)客員研究員・東京大学公共政策大学院非常勤講師(2021年10月―2022年9月)
共編著にThe Abe Legacy: How Abe Shinzo changed Japan, Lexington, 2021、著書にLa démocratie au Japon, singulière et universelle, ENS Ed. , 2022などがある。

(2022年8月13日転載終)
………………..
産経新聞』(https://www.sankei.com/article/20220809-WMX7QMRI6FLFBNQXBMLAJCVGUU/)
「あそこから行けた」 背後の手薄な警護確認 山上容疑者供述
2022年8月9日

安倍晋三元首相(67)が奈良市での参院選の演説中に銃撃されて死亡した事件で、山上徹也容疑者(41)が「あそこ(安倍氏の背後)から行けたのでやった」などと供述していることが8日、捜査関係者への取材で分かった。山上容疑者は現場に赴いて背後の警護が手薄だと確認できたから銃撃に及んだことになる。事件は8日で1カ月。警護態勢の甘さは容疑者の供述からも改めて浮かび上がった。
安倍氏は7月8日、ガードレールに四方を囲まれた狭いエリアで演説中に山上容疑者に手製の銃で撃たれた。警察庁によると、ガードレール内には、警視庁のSPを含め4人の警護員が配置されていた。
奈良県警が作成した警護計画では、4人のうち1人はガードレールの外側で安倍氏の後方を警戒することになっていたが、警護員の安全確保のためガードレール内に配置を変更。安倍氏前方の聴衆が増えてきたことなどから位置を変更した警護員は安倍氏前方に警戒方向を変えていたという。
その結果、現場には警護員4人を含む十数人の警察官がいたが、後方を警戒する警護員は誰もいなくなり、1発目が発射されるまで山上容疑者に気づいた者はいなかった。
捜査関係者によると、山上容疑者は事前に足を運んで下見をしていた状況や、地図上などで現場を調べた形跡は確認できなかったが、演説開始の少なくとも1時間半前には現場付近に到着していたとみられる。
警察当局は、山上容疑者は現場に到着後に背後の警護が手薄だった状況を把握して犯行に及んだとみており、山上容疑者も県警の調べにそうした供述をしているという。
山上容疑者は事件前日の7日に岡山市内で行われた安倍氏の演説でも犯行の機会をうかがっていたことが分かっているが、会場の警備態勢が厳しかったことから犯行を断念していた。
安倍氏の警護警備を巡っては、警察庁が問題点を洗い出す「検証・見直しチーム」を立ち上げ、現場の警護員から事情を聴くなど調査も進めている。チームは8月中にも検証結果をまとめる方針。

(2022年8月13日転載終)
………………..
産経新聞』(https://www.sankei.com/article/20220812-R2NT5T6MB5IS5MK2A6733M4GQY/)
稀有な政治家を悼む米の日本研究者 
2022年8月12日
古森 義久

2019年9月、米ニューヨークでトランプ米大統領(当時)と握手を交わす安倍晋三氏。8年以上に及んだ安倍政権は米国との絆を強めた(AP)
安倍晋三元首相が銃撃され死亡してから1カ月が過ぎた。この間、なおも安倍氏の政治的な業績を正面から総括し、その喪失を悼む米国側の態度が、日本側の動きと対照的なほど異なることを痛感する。
日本では安倍氏の政治遺産の評価やこの冷酷な殺人の理不尽さの糾弾よりも、旧統一教会の疑惑の動きに焦点が移り、この疑惑が安倍氏の殺害をあたかも正当化するような示唆さえ目立つ。いかなる「動機」も残忍な殺戮(さつりく)を許せるものではない。その意味では安倍氏の悲劇と旧統一教会とはなんの関係もないといえよう。
安倍氏の死に対し、米国側における正面からの国際的な反響と深い人間的な共鳴を実感させたのは、日本研究の学者として知られるケビン・ドーク氏の言葉だった。

(2022年8月13日部分抜粋転載終)
…………………

Posted in Japanese culture | Leave a comment

Rev. Dr. Mark Durie

過去ブログ(http://itunalily.jp/wordpress/)には、関連記事として以下がある。

2021年12月25日付「ツィッターからのまとめ転載」
2022年1月25日付「ムスリムの危険な脱イスラム」
2022年6月2日付「マーク・ドュリー博士」

日本語版の過去ブログ「はてな」にも、関連記事がある。

(https://itunalily.hatenablog.com/entry/20150815)
(https://itunalily.hatenablog.com/entry/20150820)
(https://itunalily.hatenablog.com/entry/20180608)

英語版の過去ブログ「HATENA」にも、関連記事がある。

(https://itunalily2.hatenablog.com/search?q=”Mark+Durie”)
(https://itunalily2.hatenablog.com/entry/20120111)
(https://itunalily2.hatenablog.com/entry/20120205)
(https://itunalily2.hatenablog.com/entry/20131103)
(https://itunalily2.hatenablog.com/entry/20140218)
(https://itunalily2.hatenablog.com/entry/20140906)
(https://itunalily2.hatenablog.com/entry/20141124)
(https://itunalily2.hatenablog.com/entry/20150326)

アチェの言語学とイスラム研究の両方で二つの博士号を持ち、アングリカンの司祭でもいらっしゃる。イスラムが最も強いと言われるアチェを知った上でのイスラム研究だが、基盤が英国国教会系のキリスト教という点が、非常に理解の助けとなる。
……………………………
(https://markdurie.com/the-quran-and-its-biblical-reflexes-investigations-into-the-genesis-of-a-religion-a-discussion-with-mark-durie-and-jonathan-cole/)
11 Aug, 2022
The Quran and Its Biblical Reflexes: Investigations into the Genesis of a Religion: A discussion with Mark Durie and Jonathan Cole

* The following is an edited version of a ‘Political Animals’Podcast with Jonathan Cole
* Mark Durie is the founding director of the Institute for Spiritual Awareness, a Fellow at the Middle East Forum, and a Senior Research Fellow of the Arthur Jeffery Centre for the Study of Islam at Melbourne School of Theology.

Cole: Welcome to the Political Animals. I am your host, Jonathan Cole. I am an academic writer and translator, specializing in Political Theology, the intersection between religion and politics.

Joining me in this episode is Dr. Mark Durie, for a conversation about the theological relationship between Islam and Christianity. Mark is a senior research fellow at the Jeffrey Center for the study of Islam at the Melbourne School of Theology. He has, not one, but two PhDs, in linguistics and Islamic Theology. He has held visiting academic positions in linguistics at MIT, UCLA, UC Santa Cruz, and Stanford. In 1992, while head of the Department of Linguistics and Language Studies at Melbourne University, he became the youngest person elected to the Australian Academy of Humanities.

Mark speaks on human rights and relations between monotheistic faiths, Christian missions, and religious freedom. He is the author of many books on Islam and other topics, and he is the author of a recent book, a tremendous book, which I have had the pleasure of reading cover to cover, called The Quran and its Biblical Reflexes: Investigations into the Genesis of a Religion.

Mark, you and I have both spent a significant part of our professional lives working on Islam. Could you tell us a little bit about how you developed this interest?

Durie: It began through linguistic field work. I was doing a PhD on the language of Aceh, in Indonesia, which involved living in a village among the Acehnese people. Within Indonesia, the Acehnese are the most strict and radical Islamic ethnic group, so much so that the government has given the region of Aceh a special status. They have sharia provisions that do not apply elsewhere in Indonesia. They call Aceh the ‘verandah of Mecca.’

I was living amongst Muslim people and learned a lot about Islam on a face-to-face basis: what people believe and their experiences, such as going on pilgrimage. I learned a lot about Islam living in that context, but I did not study it. I felt that once I got engaged with Islam on a formal basis, it would change my life, and I was not ready for that. So, I just engaged with whatever people shared with me. I was a Christian and, in many ways, I found it enjoyable to talk about faith with others.

The Acehnese had a long history of jihad, of violent religious engagement with enemies, both pre-colonial and post-colonial. There was a 40-year-long insurgency that they fought against the Dutch for which they are famous in Indonesia. I had studied that, and years later, when 9/11 happened, I knew immediately who had done it. I understood the ideology that could produce those shocking and amazing events. I realized that I knew something about Islam. I knew the verses that were found in the backpacks of the 9/11 attackers. I also realized I needed to know a lot more. So, I began to teach and research and equip people to understand and engage with Islam. That is how I got into this. For most of the last 20 years, I have been working as a pastor and at the same time studying Islam, teaching about it, traveling and writing.

Cole: That’s fascinating, because 9/11 was a crucial moment for me too. The attacks happened around 10 PM at night here, and I was watching a replay of an Australian football game. I stayed up through the night watching the entire thing unfold. I was about to start a career working for the Australian federal government. At that point I realized this would be one of the seminal strategic challenges of our time. I ended up working in intelligence and became a senior terrorism analyst at the Australian Office of National Assessments. That job gave me the opportunity to travel all over the world talking about jihad from Afghanistan to CIA headquarters, from Denmark to Kenya, from Turkey to South Korea. We were looking at global Islamist terrorism, the contemporary jihadist movement, in every part of the world.

Mark and I, as non-Muslims, both came to the study of Islam through 9/11. Mark’s done the more serious work, but I have done enough work to understand the significance of Mark’s work. What I would like to do is read the first paragraph from your book, because it is a beautiful summary of its argument. This is how the book begins:

This book addresses the question of whether there is a unifying continuity, what might be called a “family resemblance,” between the Bible and the Qurʾan. Similarities between these two scriptures are plain enough, but how deep do they go? Is what the Quran has in common with the Bible enough to make it a continuous development from the Bible, in some coherent sense, or does the Quran represent a break from the Bible, a separate, creative development with similarities which do not run deep? This is the question explored by this book, and the answer proposed will be that the Quran is a creative theological innovation, which repurposes Biblical lexical and textual materials to serve its own distinctive theological agenda.

It will be useful to explain to listeners why this question of continuity arises in the first place, particularly for someone who may not be familiar with the Quran or even what Muslims believe.

Durie: It has become commonplace in our culture to refer to the idea of Abrahamic Faiths. This idea has become embedded in thought: that Judaism, Christianity, and Islam share a common heritage; they go back to a common source, hence the name Abrahamic; they share a lot of ideas about human beings and about life; and they are a natural grouping of religions, in contrast, say, to Hinduism. But what is the nature of that relationship?

It is an important political issue because one of the debates that is going on in Europe is whether Islam is in some sense indigenous to Europe. If Islam and Christianity and Judaism are part of a closely related family of faiths, on a shared family tree then the intrusion of Islam as a major religion within Europe is not culturally a threat because it is not as if Islam was an alien faith. It is considered a sister faith to Christianity. So, it does not bring a completely different worldview, but it should fit in Europe.

These are high level discussions that are taking place about this. In general, post-9/11, there has been a huge emphasis on embracing the other, on building bridges between faiths, and on trying to form a common sense of identity and purpose, so there is a lot of will behind the idea that Islam and Christianity are somehow closely related. Thus, Islam should not be seen as an alien intrusion into Europe. It is an important question of social policy.

At another level, the reality is that the Quran has a vast number of references to Biblical materials. What to make of that is an interesting question? Both Christians and Jews have wrestled with that since the 7th century since Islam began. Why are there so many references to the Bible in the Quran, and what does that mean for the relationship between Islam and Christianity or Islam and Judaism? The default assumption, which has been in place for more than a thousand years, is that in some sense, Islam developed out of Christianity and Judaism, so it represents, a deviation from Biblical faiths: a branching out, but not a completely different system.

My book was claiming that this is a mistake: Islam is not a derivative of Judaism or Christianity, despite the presence of many hundreds of Biblical references in the Quran.

This claim creates an intellectual puzzle: How can you say that the Quran is not a development from Judaism or Christianity when there is so much of those two faiths embedded within it? How can one make sense of that? One of the problems is that people just cannot imagine an answer to that question, and so they fall back on the continuity assumption, which brings with it complex implications.

The former Archbishop of Canterbury, Rowan Williams, argued that the UK legal system should embrace Sharia law. One of the things he said was “it’s not as if it’s an alien system.” There is so much that stands behind that single phrase in his views about the relationships between the faiths. This is extremely important: if you are going to assign Muslim women to have their marriages regulated by Sharia law on the basis that you think Christianity and Islam are kindred faiths, which is hugely important. The relationship of Islam to Christianity is not a trivial question: it is an important question for human rights, and for the political future of Western nations.

Cole: Which is really to say that this is not merely an academic question, fascinating though the intellectual problem is, as you have said.
It is worth noting that many of the key figures of the Bible also feature in the Quran. Islam itself makes the claim that it stands within the same tradition, but it does not present itself as a development so much as a correction. The Islamic view of Christianity and Judaism is that all the Hebrew prophets taught and lived as Muslims, and the Jewish and Christian scriptures, which received the Muslim revelation, are distorted and perverted. Muhammad, being the seal of prophets, the final prophet, has restored the true teaching of Jesus and Moses and true submission to Allah. The average Christian or Jewish believer really has no idea how to respond to these surprising and confronting claims.

Now, Mark, before we get into your explanation, which is highly original and provocative, can you give us a brief survey of the prevailing explanations that have been offered either historically or by Muslims and Christians or by secular scholars, to explain why there is so much Biblical material in the Quran and why Islam claims to be the true Judaism and the true Christianity?

Durie: Jonathan you are right that Islam claims to be the true Judaism and the true Christianity. The Quran even says that Abraham was not a Jew or a Christian but a Muslim, and Jesus’ disciples say, “We are Muslims.” What Islam does through the Quran is to claim that the heritage of Biblical faiths is Islamic and belongs to Islam. As I sometimes put it, if Solomon ever built a temple in Jerusalem, it was a mosque. To understand that is to understand a lot about the battles between the Israelis and the Palestinians.

This apologetic challenge, the claim of Islam, that it is the true Christianity, and the true Judaism came as a big shock to Jews and Christians across the Middle East, in the context of very rapid conquest and political and military dominance. The response to that, of both Jews and Christians, from quite early on, was to say that Muhammad had been influenced or taught by Christians or by Jews. Jews have said that there were some rabbis who found that Muhammad was threatening their people, so they pretended to convert to Islam, and then they gave Muhammad the Quran, and trained him in Biblical beliefs.

There is a Christian version of that which says that a monk called Bahira, or Sergius in the Syriac sources, taught Muhammad as his disciple. Muhammad then became heretical and moved away from true Christian faith.

This has been a standard view amongst Christians since the time of Muhammad. John of Damascus had this view. Thomas Aquinas, Luther, Nicholas of Cusa, who was a great Catholic intellectual in the late Middle Ages: they all had the view of Islam as a kind of heresy.

Now to call something a heresy is a claim of continuity with a degree of discontinuity. A heresy is something that develops out of the root, but loses its way, or goes beyond the pale. This claim that Islam was a heresy and Muhammad lost his way or moved away from the true faith has been the dominant view among Christians and Jews.

It is really striking that both Christians and Jews said that one of their number trained Muhammad, I read somewhere that Zoroastrians had the same view, that a Zoroastrian trained Muhammad.

Cole: Everyone is trying to claim everyone in every direction!

Durie: That is right! “Jesus is a Muslim!” “No, Muhammad is a Christian!” It seems like a mirror image: “You can’t claim our history, we’re going to claim yours.” It has been such a dominant view.

An Anglican bishop, Kenneth Cragg, writing in the middle of the 20th century, argued that Muhammad was well-intentioned, but had encountered a poor Christianity, so he was turned off it. Cragg said that Christians have a responsibility to restore Islam to its true origin, to “retrieve” it: he had this doctrine of retrieval. Where a cathedral in Constantinople has been turned into an Istanbul Mosque, it is as if you could just scrape all the paint off and restore it back to a church.

This has been the mainstream view of Christian scholars in dealing with Islam, that it is a continuous development, which has lost its way, and it can somehow be brought back. I find that deeply problematic.

Cole: That is fascinating. If we just move away from Christians and Jews, what are some of the theories that scholars have advanced to explain how so much Biblical content ended up in the Quran?

Durie: Just before delving into that, I would mention what I call the “riddle of relatedness.” There is a lot of material in the Quran, which is Biblical, but there’s also remarkable ignorance. The Quran seems to clearly portray Mary [the mother of Jesus] as the same person as Miriam of the Old Testament, who was the sister of Moses and Aaron. How could someone who had been a Christian or discipled as a Jew not know that Jesus was not the nephew of Moses? How could you not know that?

There are other puzzles as well. Most of the Biblical material in the Koran is Old Testament, but the theology of Islam is much more Christian. The teachings about Satan are more like the New Testament, as well as teachings about the afterlife, heaven and hell, judgment, and intercession for the dead. These puzzles are problematic.

In the 19th century, a Jewish scholar, Abraham Geiger, wrote a study of what Muhammad had borrowed from Judaism. It has been a common view that Muhammad was deeply familiar with Christianity and Judaism, and he borrowed from them, using these sources to inform his religion.

In recent times, there has been an emphasis on the Quranic community and how it could have functioned. A widespread view is that Christianity influenced the Quran. For example, it is claimed that the chapters of the Koran were influenced by Christian liturgies. Another view is that there were Syriac texts that were read as if they were Arabic, and that is where the Quran has come from. There has been a lot of emphasis on the milieu of late antiquity and that a mixing of ideas and influences came to shape the Quran.

Cole: There is a consensus that there were Jewish tribes living in the Arabian Peninsula at that time, and some Christians, with trade and cultural connections between Arab Christians in the area?

Durie: Yes, it is very clear that there were Jewish groups in Arabia, and that there were also tribes of Arabs who had converted to Christianity. There was a strong Christian presence. We have Jewish and Christian rock inscriptions in the region are that are in Arabic, and which predate the Islam’s appearance. Puzzles abound: the relationship of Islam to idolatry is also unclear.

One of the big problems is that the story the Quran seems to tell is different from the story that Islamic tradition tells. Islamic tradition includes the biography of Muhammad and traditions of Muhammad that were formalized two or three hundred years after Muhammad. The deeper scholars investigate the relationship between the Koran and the Islamic explanation for the Quran, which is the heart of Islamic faith, the more they are finding discrepancies between those two. The deeper you go into this puzzle, the more puzzling it becomes. Some people have said in the last 20 years that scholarship on the Quran is in a chaotic and unclear point, because there are so many conflicting things to explain.

Some have said that Jewish Christianity influenced Muhammad—by Jews who were followers of Jesus—which is said to explain the hybrid mixture of Christian and Jewish perspectives in Islam. I do not find that compelling, but it is an example of how scholars have wrestled with the problems of the origins of the Quran

Cole: There is layer upon layer of perplexing things that are very difficult to account for. This seems quite distinct from what you get in the study of Judaism and Christianity.

Durie: That is right. There are no comparable mysteries about the origins of Judaism and Christianity. Christianity rose out of Second Temple Judaism. It is one of the daughters of Judaism. This is clear from its liturgies and structures. Scholars have argued that it even took a couple of hundred years for Judaism and Christianity to separate. One book was called The Ways that Never Parted. Even two or three hundred years after Jesus, Christians were attending synagogue sermons to supplement their faith. We know a lot about that separation and how it developed and the sources. The New Testament is absolutely steeped in Old Testament ideas and theology in a way that can be traced and understood. It is not mysterious. But with Islam, the more you poke it, the more unclear it becomes.

Cole: And indeed, in the New Testament itself, within the first generation of followers of Jesus difficult social and pastoral questions arise about the extent to which you must be Jewish to be a follower of Christ. This points to the intimate relationship with Judaism. This contrasts with the Quran, which traditionally explains any difference with the idea that the Jewish and Christian scriptures are corrupted, but it is unaware of the intellectual problem we are discussing here.

Durie: Yes, that is true. Muslim scholars would acknowledge there are inconsistencies between the Bible and the Quran, but their answer is, “The Bible is corrupted. If you want to know what Jesus said, read the Quran.” Or “If you want to know the religion of Moses and you want to follow that, read the Quran.” As the Quran says, a true Jew or a true Christian will become a Muslim if they are sincere. That view is deeply held. A leader of Al-Azhar University said, “There are two types of Jews and the good ones become Muslims.” That perspective is very, very deeply ingrained in the Islamic world view. That is another answer to this puzzle, that what the Quran says is what the Bible originally said, and that is the end of it.

Cole: Your answer to this nexus of problems is that “The Quran is a creative theological innovation, which re-purposes Biblical lexical and textural materials to serve its own distinctive theological agenda.”

The methodology for getting here is really, interesting because you draw on your expertise as a linguist. You draw out what I find helpful conceptual distinctions. One which you take from linguistics is a distinction between inheritance and borrowing in language contact. You are making an analogy with theological contact. Could you explain the difference in linguistics between inheritance and borrowing, and it is relevant as you see it, to try to unravel this riddle between Islam and Christianity.

Durie: The great linguist, Ferdinand de Saussure pointed out that language is characterized by structure. There are structural relationships between words. You see it in morphology and in syntax. The study of that structure is a core part of linguistics. When languages change over time, the structure changes gradually. You can get small additions, but structural coherence is maintained over time. For example, you can trace the morphology of the rules of formation of words in Italian back in a continuous development to Latin. Is English related to German? Well, it is. How do you know? Because you can trace the structure of English and German grammar, word systems and morphology back to a shared origin, which is called proto-Germanic.

When you have inheritance in languages, there’s structural continuity: the system is what evolves. But when you have borrowing, an element is taken out of one system and inserted into another. It loses a lot when it is broken out of its original context: its meaning, its forms are re-interpreted.

For example, the word ‘alcohol’: the al was originally the definite article in Arabic, but in English, it is just part of the word. So, what was a marker of a structural piece in Arabic Grammar now has a completely different function in English. Borrowing characteristically is destructive of structural relationships.

The questions that I then began to ask about the Quran, were, “If the Quran has developed from the Bible, what is the system or the structure that would be retained in that inheritance relationship? Or if it has been borrowed, what has been destroyed?”

My suggestion was that the analog of linguistic structure—morphology, syntax, and semantics—is theology: an interconnected set of ideas that link together and make coherent the text of the Quran. So, I asked, “Has Biblical theology evolved into Quranic theology, or is Quranic theology a new creation that opportunistically repurposes Biblical elements, without showing signs of development over time from Biblical theology? If Muhammad had been a disciple of Christianity or Judaism, he should have been formed in a Biblical or Jewish theology that would have somehow showed up in what he created with Islam.

In making that comparison, I used a few metaphors to help. One was linguistic, but before I talk about the linguistic metaphor, let me introduce another metaphor from building. There are two ways in which you can take a church or a synagogue and turn it into a mosque. One is, you can paint over it, or add an extension. That is a development of continuity: the basic structure or system of the building is retained.
The other way is to just demolish the building and reuse the building materials to form a completely different building. If you did that, someone could come along and say, “Oh yes, I recognize that! That is from the church.” Or “There is something. That is from the synagogue!” But the structural relationships of those parts in the new building bear no connection to their original placement. So, the lintel over the door might have been a post before. In fact, there are mosques in which the pillars are all varied sizes because they have been taken from a variety of different churches. My question then was, “Is Islam an extension of a church or synagogue, or is it rather a whole new thing, built out of materials that have been taken and repurposed.”

I also used a linguistic analogy. The conceptual problem is that there’s just so much Biblical material in the Quran. The most frequently mentioned person in the Quran, 136 times, is Moses and the next is Abraham. Muhammad is mentioned my name just four times. What is all this material? I used the analogy of what are called creole languages. So let me give an example: Haitian Creole. It is a French-based creole in the sense that its vocabulary comes from French. It arose in the slave plantations of Haiti, where Africans from different tribes in West Africa were put together and they began to speak a form of the language of their masters, French, which became Haitian Creole. But what’s interesting about Haitian Creole and other creoles like Tok Pisin in Papua New Guinea, is that their grammar, their sound system, their morphology, and their structure is like the languages of the workers in the plantations. The grammar of Haitian Creole is like West African languages. You could translate Haitian Creole form for form into some of those West African languages, but the lexicon has been taken from French. There has been this vast borrowing from French to create Haitian Creole, but its grammar, its world view, its heartbeat is purely West African.

The terms that are used are substrate, for the West African languages and superstrate, for French. There is a marriage between these two together.

The deceptive thing about this is that when a French speaker encounters Haitian Creole, they tend to think of it as a degraded form of French, an odd French, just as Tok Pisin feels to English speakers like “pidgin English,” a form of English. That is what Christians and Jews have seen when they have encountered Islam. They would think, “This is Christianity or Judaism, but distorted.” But, from a linguistic point of view Haitian creole is not considered to be a variety of French. It is not one of the Romance languages descended from Latin. It is a whole new creation. The language of the masters and the language of the plantation workers have come into contact, and this has produced in the children of those plantation workers a whole new language.

This has happened repeatedly in various places around the world.

So, I thought Islam is a religion which has repurposed elements from Judaism and Christianity, but its actual theology is different: it has not inherited the system, the theology of Judaism and Christianity. So, then I thought, let us identify several key doctrines or teachings of the Bible and ask what happened to those in the Quran. And let us look at elements in the Quran which are connected to the Bible, and ask, do these have any Biblical theology left or has it been completely reconstructed?

Early in the book, I used a quote from Wittgenstein. He was speaking about logical formulae, when he said that you think you are tracing the shape of reality repeatedly, but all you are doing is tracing the shape of the window frame through which you are looking. My intuition was that Western scholars, based in Christian and Jewish tradition, have looked at Islam and traced the shape of Christianity of Judaism over it repeatedly, but without seeing it properly. So that is what I set out to explore in the book.

Cole: That’s a fascinating exercise. It is an amazing application of linguistics to religious studies. If we were looking at inheritance, then you would expect to see structural continuity and affinity, but if it is borrowing, you would expect to see structural discontinuity. What leads Christians and Jewish scholars to see family relationships is that they see lots of Jewish and Christian vocabulary and they say, “Well, these must be related religions.”

Durie: There is a shared vocabulary, but the words all mean different things, because they are set into a different system.

Cole: Just out of interest, I imagine there would be a degree of that with creoles. There must be a lot of ‘false friends’ for French speakers when they come to Haitian Creole?

Mark: That is right. There would be lots of words that mean differently from one might think they mean, which have been absorbed into a distinct set of relationships in the language. So, the French speaker’s interpretation of the meaning of these words could make that same error: it could be tracing the frame of something else—of French—so there could be a lot of misinterpretation.

Cole: At this point, let us consider some specific illustrations of what we are talking about. There are many in the book, and there are two which are very interesting theological doctrines that prima facie is found in both Islam and Christianity/Judaism, which suggest continuity, but you have argued that while there are superficial similarities, there are important structural or theological differences. The first one is monotheism. Could you talk about the divergences or the structural differences underpinning the monotheism of the Hebrew Scriptures?

Durie: When you look at monotheism, you need to ask, “What does monotheism do? How does it function within the system?” That is a structural question.

In the Hebrew scriptures, monotheism is a doctrine that evolves. Early on, its key emphasis is, “You shall have no other gods before me.” It does not actually deny the existence of other gods. In fact, there are numbers of references in the earlier part of the Hebrew Scriptures that refer to other gods, for example in the Psalms, but it is an exclusive covenantal allegiance that is demanded of Israel.

So “You shall have no other gods before me” means “I will be your God, and you will be in a relationship with me as your sovereign.” It is only later that we find in the later prophets the idea that other gods do not exist. But the key concept of monotheism in the Hebrew scriptures, in the Bible, is exclusive allegiance to the one God of Israel, the God of Abraham, Isaac and Jacob.

Now, the Quran has picked up the idea that there is only one God, but the function of that is very different. The oppositions, the contrasts involved are very different as well. It is used as a rejection of polytheism, but the most interesting thing about Islamic monotheism is the emphasis that the Quran makes when it puts the doctrine forward. One of the emphases is the concept of shirk. Shirk is a noun which refers to financial partnership: the idea of two people owning something in common.

The Quran strongly objects to anyone attributing ‘partnership’ to Allah, that Allah would have a co-owner of anything or that there is someone else that created the world alongside Allah. The Quran rejects Christianity because it says that Jesus—who is a prophet of Islam, according to the Quran—has been made into a partner with Allah, as a co-owner of the world. There are discussions of this in the Quran, for example, it says that if there were two gods, they would fight each other over the world.

I think the analogy in mind is that of a slave owner and Allah’s relationship to the world is that of a master to a slave. The Quran says, imagine a slave with two masters: they would be the most miserable person in the world. Obviously, they would have conflicting commands. If you had two gods, they would fight each other, and the world would be destroyed.

Now this sort of reasoning and even the concept of shirk—the rejection of co-ownership—it is just not in the Bible at all. It is not a consideration at all. It is interesting that Jesus told a parable that it is wrong for a slave to have two masters, but the focus of his parable is that one should be solely devoted to God and not to money or other things: one should have unique sole allegiance to God. But the Quran, when it uses a parable of a slave with two masters, tells it to show how miserable it would be for a slave to have two masters and how the world would be destroyed if it had two creators. It is a logical argument that it is not possible for two gods to co-exist.

It is a core part of the teaching of tawhid or monotheism, that Allah cannot be said to have any partners. This teaching goes against the Bible, because in the New Testament and in the Hebrew scriptures too, there is a lot of emphasis on partnership and relationship with God: people are described as sons of God. In the Hebrew scriptures God calls Israel “my son.”

These are relational attributes. In the Bible, it says that the people of Israel should be holy because God is holy: people should be like God. But Islam completely rejects that anything is like God.

Another Arabic concept that is introduced into the discussions about monotheism in the Quran is the client-protégé relationship. It was very big in Arab tribal society, that your safety, your identity was determined by who looked after you. Your ‘protector’ or ‘guardian’ is called your wali. The Quran says, “You have no other guardian but Allah.” What the Quran does it that it takes up the idea of one God, but to interpret that it pulls concepts out of Arab language and culture, of guardianship—these are power relationships, of co-ownership relationships—and constructs a doctrine of the unity of God based on these concepts, neither of which is found in the Bible.

To understand the Biblical theology of monotheism, which is complex—you must recognize that it has a history, and it develops. When one compares it to the Quran’s own theology, there is just almost nothing in common, apart from the idea of one God. But that idea of one God is just a little element that has been set in a completely different context. So that is why I would say that monotheism in the Quran and monotheism in the Bible are not structurally related. That is evidence of borrowing, not of inheritance.

Cole: That is really fascinating. Monotheism has a very different function from in Christianity. In contemporary jihadist thought, tawhid, often translated ‘oneness’, is a driver and core rationale of violence and the idea of shirk is given a very expansive interpretation: it’s so important that you would kill a Sufi or some kind of Muslim heretic, and to have a certain (negative) view of Christians as guilty of shirk because of the Trinity. This speaks to a difference in the way the faith is interpreted and lived in the contemporary world.

Durie: Yes, the jihadists object to democracy, because (they say) democracy is shirk. It is shirk because people make laws in a democracy, but in the Islamic perspective, it is an attribute and prerogative of Allah to make laws, so what people are doing by making laws is attributing partnership between God and humanity. This is giving something to people that only belongs to Allah. That is shirk, and the Koran says that shirk is the only unforgivable sin. So, democracy is to be opposed.

After 9/11, one of the fatwas I discovered on a website in Melbourne was by a medieval Muslim called Ibn Kathir. He issued a fatwa against Genghis Khan for his ruling by Mongol laws were not Sharia law. Ibn Kathir said anyone can kill Genghis Khan because he is not ruling by Sharia law. At the end of the fatwa, it said that this fatwa is still open against everyone who does not rule by Sharia. You could have written in the name of John Howard, the Australian Prime Minister, at that time. I read it and thought, “This is grim: this group is fundamentally opposed to democracy. They have even put up a post on their website saying that if you are a democrat you come under penalty of death.”

Theology is important: theology is the driver. The Biblical theology of the oneness of God does not lead to such a conclusion because the Biblical theology of God is very different. The relationship between politics and theology is very different in the Biblical tradition precisely because the doctrine of God is very different.

Cole: The second theological doctrine you look at is what you call the theology of prophets, which might not be so familiar with Christians and Jews. Anyone with a passing familiarity with the Old Testament will know how central prophets are to both those faiths. Could you talk us through the structural disparities or divergences?

Mark: Sure. It is interesting that many Western scholars call Muhammad “the Prophet.” Jewish scholars would not call Jesus “the Messiah,” but it is interesting how non-Muslims have taken a Biblical term and use it so freely to refer to Mohammed.

There are two words in Arabic, one is nabi, which is borrowed from Hebrew, and the other is rasul, which means something like an ambassador or a messenger. Rasul is the main title of Muhammad: when Muslims confess faith in Islam, they say Muhammad is the rasul or ‘messenger’ of Allah. The Biblical concept of prophethood is that a prophet is someone who receives a word from God and then presents it to somebody else, and when they present it, it is as if God was speaking to that person. The message could be mundane or momentous; it could be to a nation, or it could be to a particular individual. But it was receiving a message and giving it to somebody else, as if God were speaking to that person.

On the other hand, in the Quran, the concept of the rasul is more elaborate. It is this scenario: a rasul is someone who is sent to a particular people or a city warning them of future destruction, asking them to repent and pay attention to the signs of Allah, which are being sent to cause them to be mindful of future judgment and destruction. Then the people reject the messenger, and Allah rescues the messenger and destroys the people. That is what a Quranic rasul is: someone with a very specific commission. The concept of ‘prophecy’ is not in the Quran—there is no word for ‘prophesy’ in Quranic Arabic. There is a terminology around how the message gets to the Messenger and how it is delivered, but the concept of what we call in linguistics a ‘speech act’ of prophecy does not exist in the Quran.

In the Quran there is the idea that someone gets messages from God for people, but it is completely re-packaged. The way this functions in the Quran is that Muhammad, the messenger comes to his people. He says, “You will be destroyed if you don’t repent.” Then the rest of the Quran just rolls on through the outworking of this story. Eventually the opponents are destroyed at the hands of the Muhammad and his followers. This story is being validated all the time in the Quran by Muhammad telling stories of past messengers. All those stories in the Quran of Moses and the other prophets, rehearse this scenario: someone is sent preaching judgment, rejected, then rescued, and the people who were sent to are destroyed.

So that is a rasul. It is specific and elaborate and it supports the theology of the Quran. It is very different from the Bible. There are many, many people in the Bible who could never be a Quranic rasul, but who prophesy and function as Biblical prophets. It is a different concept.

The challenge is that, when Christians look at this prophet language in the Quran, they think ‘prophet in the Bible,’ but it is something quite different, something disconnected from any origin in the Bible.

Cole: You discuss eight lexical examples. One that is very interesting is the ‘Holy Spirit.’ Could you talk about the ‘Holy Spirit’? What are the structural divergences here?

Durie: In the Arabic, the expression Ruh al-Qudus, which could be glossed ‘spirit of holiness’ seems to have been borrowed from Syriac. It is very clearly used in the Quran to refer to an angel, the angel Jibril (or Gabriel). How does a word for the Holy Spirit or God end up being a title for Jibril in the Koran? This centers around the story of the annunciation to Mary that she is going to bear a child. The angel Gabriel in Luke’s gospel says, “You will conceive by the Holy Spirit.”

The way this is interpreted in the Quran, where a similar story is told, is that the Angel Jibril appears, and he is the one who is called the Holy Spirit. One verse says he blows into her vulva, and she conceived Jesus by virtue of this act of the ‘Holy Spirit.’

As I was looking at this expression ruh al-qudus, I was wondering about the word ruh. In Hebrew ruach can mean ‘breath’ or ‘wind,’ and ‘spirit.’ The connection between breath and spirit is that when someone dies, the last thing that happens is the exhalation of their last breath, The idea then develops in Hebrew thought that the breath of the person is their spirit. So, when God created human beings, he breathed the spirit of life into them, so they began to breathe and when they die the breath is exhaled when the spirit leaves them. What I was wondering was, what about the Arabic word ruh? What does that mean?
It turns out in re-Islamic poetry, ruh could refer to wind—wind is ruh or rih—but it also refers to blowing up a skin in which you might store wine or blowing on a fire to start it up. But there is no use of this word in early Arabic to refer to the breath or breathing. There was no conceptual link in early Arabic between the blowing word ruh and the concept of spirit.

So, in pre-Quranic Arabic ruh al-qudus means ‘wind of holiness’ or ‘blowing of holiness.’ That is why in the story, the angel Gabriel or Jibril, who is called this ‘wind of holiness’ or this ‘breath of holiness,’ is said to blow into Mary. What happened is that a phrase, a particular sequence of sounds, has been taken from Syriac, where it is a term for the Holy Spirit of Christian understanding. This then gets received into Arabic as ruh al-qudus. There was not the semantic justification in Arabic for using ruh to refer to ‘spirit,’ but it becomes a title for an angel.

This is an example of how an important concept in the Bible of the presence of God—the Holy Spirit—becomes attached to the angel Jibril through a misreading or mishearing of the story of the annunciation from Luke. In my book, I argued that this is a re-purposing of a key Biblical theological term to fit it into Islam’s angelology.

Cole: This is unmistakable evidence of borrowing: it is not inheritance. We have a term taken from Syriac, which is given a completely different meaning that is disconnected and thus discontinuous from the source. Your central question is, “How do we explain the presence of so much Biblical material in the Quran?” And in this case, you find a pattern that looks like borrowing.

Durie: That is right. To make this argument, you need to have a model of the theology of the Quran, because you need to know how things are functioning within the system. If you have not described the system of the Quran, you cannot compare it with the system of the Bible.

One of the challenges for the field is that many of those that have worked on the Koran do not have a working model of the theology of the Quran — they are not trained theologically — and they also do not have a working model of the theology of the Bible. So, they have been dealing with systems that they do not discern. Their focus has been on literary history or philological concerns with individual words, not looking at how they fit into an entire system.

Cole: What is a nice, neat succinct description of the theology of the Quran?

Mark: In the Bible, the essence of the question of God and humanity is that human beings, while made in the image of God, and reflecting the glory of God, are plagued by sin: there is a breach in relationship with God which needs to be restored. This basic problem is laid out in the first chapters of Genesis.

In Islam, there is a different anthropology. The Islamic view of the human person is that Allah makes a human to be a slave but is inherently weak and easily led astray. So what humans need is right guidance, and this right guidance is brought through the messengers of Allah. If humans receive the right guidance, they will be successful.

The call to prayer, which rings out from the minaret, includes the phrase “come to success, come to success.” Islam promises success. You cannot understand the Islamic awakening in the world today without understanding that principle. [In Islam] ignorance and being easily led astray is the problem; the solution is guidance through a messenger, of which Muhammad was the last and final one, the seal of all messengers; and the result is success in the world. In contrast, the Christian reading of the Bible is that the problem is sin; the solution is forgiveness; and the result is salvation and restored relationships.

To give you an example of how this works, in the elaborate story of Joseph in the Quran, Joseph is tempted to have sex by a figure we know in the Bible as Potiphar’s wife. When he refuses, he says it is because he does not want to become one of the ignorant: to do that would be to lapse into a state of ignorance of the commands of Allah. That is an example of theological repurposing, this story is used to validate the basic Quranic view of the human person. The Quran then goes on to say that Allah sent many messengers, and you should listen to the messengers, obey what they say, and then you will be rightly guided, and you will ultimately end up in paradise, if Allah is gracious to you.

Cole: With your creolization thesis, what is the substrate of Islam? What are the ideas, the culture, the practices, the world view, the concepts, and conceptions that have done the repurposing? This seems like a multi-million-dollar question. Do you care to speculate?

Durie: It is interesting to compare Islam with Voodoo, for which it is very clear that the substrate is West African religion. That polytheistic faith was reformed in Voodoo repurposing the names of Christian angels and saints and other Christian bits and pieces.
The issue with Islam is more complex. I do not think you could say that the substrate is a particular form of Arabian idolatry. That does not work. In any case, we do not know enough about pagan Arabian religion to be able to develop that argument. However, there is a lot of Arab culture that ends up in the theology of the Quran. The culture of raiding becomes part of the culture and theology of jihad. The power relations within Arabic culture —the idea of the wali, the guardian or patron-protégé relationship—these are projected into the theology of shirk: categories from Arabic culture are being elevated into the theological grid.

Also, some of theological developments come out of the life experience of the messenger and his community, the Quranic community. You see this particularly in the second part of the Quran, where he becomes a cult leader. He becomes a very powerful, dominant figure in everyone’s lives and controls their lives in detail. That is clearly, I think, arising from the internal dynamics within the community. You could say some of it comes from his psychology. Ideas of atonement or retribution, and punishment are also brought into the Quran, I think from the culture. As for the idea of the rasul [the ‘messenger’]—there were stories current of past peoples who had been wiped out receiving prophetic warnings, and from this the Quranic messenger has used reason to extrapolate the office of the rasul. This was also influenced by the idea in the culture of an ambassador.

So, it is a combination of human reasoning and Arabic culture, combined with half-heard bits and pieces, Biblical materials circulating in that environment.

One of the interesting things about linguistic contact dynamics where you got a creole emerging is that it takes place where people are uprooted and thrown together in a new context. What I have not explored in the book is whether there was a similar disruption or movement that could be the cause. For Haitian Creole it was the injection of people from West Africa into a Francophone environment in Haiti. For the Quran, could there have been an injection of a group of people with a sectarian outlook into a Christian or Jewish environment or milieu where they adapted bits and pieces from what they have heard, but without fully comprehending those elements?

What I found difficult in this project was the temptation to produce specific scenarios. There is a danger when dealing with what you do not know that you can fill in gaps that should not be filled in.
One tempting scenario is that there was a Quranic community which predated Muhammad —the historical Muhammad —which produced this remarkable text, and later developments in the Arab world —political and military developments —were associated with a leader who somehow got attached to the Quranic text. There could be something to this, as there’s evidence that some parchments of early Quranic manuscripts predated Muhammad. If this were the case—that there was a Quranic community that predated Muhammad which became attached to the person of Muhammad—we would have to completely rethink the idea of where and how this community could have developed.

The short answer to the substrate question is that it is a combination of rational assumptions about God and what God would be like; a drawing on metaphors from Arabic culture, such as the master-slave relationship; plus, cultural constructs like the idea of shirk and of the waly, the partnership-guardianship relationship. All those things have been pulled together to make a new whole.

Cole: I have done counterterrorism work with a lot of Muslims —many people in the West do not realize how many Muslims are working in counterterrorism. And I have done interfaith dialogue, for Christians and Muslims to build understanding. Clearly everything you have said is unacceptable to a believing Muslim. So, I want to ask you about interfaith dialogue. Your whole thesis is that these are quite distinct religions: you are challenging the very notion, where we began, of Abrahamic faiths. What are the implications for interfaith dialogue of your book?

Mark: I think there could be a better understanding of each other. One of the challenges is that Muslims come to the task of interfaith dialogue with a pre-packaged view of what Christianity and Judaism is: they bring their frame. They bring the bat and the ball, they bring the dice, and say, “Let’s play!” Christians accept that frame, thinking “OK. We are Abrahamic faiths. We worship the same God. We both revere the prophets. And we honor the prophet Muhammad.” So off they go. But that frame is a bridge designed to lead into Islam. To build a relationship between Islam and Christianity based on Islam’s model of the two faiths is fundamentally flawed and will not produce good results. In fact, it can be dangerous.

As an example, there was a time, about 15 years ago in Melbourne, when there was a public crisis, and a need arose to make a public statement of compassion and care. The Christian leaders met with Muslim leaders and were wanting to make a public statement. The Christians wanted to say, “We respect the dignity of the human person, because everyone is made in the image of God,” but the Muslims would not have it, so the Christian and Muslim leaders produced a joint statement without an ‘image of God’ statement. In doing this the Christians obliterated their own theological foundations. The Christians did not manage to stick to their doctrine, and they allowed a joint public statement to become Islamized. It became an Islamic statement. That is dangerous and naïve.

If Christians understood Islam better, they would be able to engage at deeper levels. For example, they could talk about the Christian doctrine of sin more effectively because they would understand that Islam has a different concept of sin. They could also present Christ more effectively because they could distinguish between an Islamic view of Jesus as a messenger and what the Bible says.

One of the challenges with Islam is that Muslims will imply that if you do not accept their frame, you are being disrespectful. I had a conversation with a Muslim who knew that I knew a lot about Islam. He said, “So you don’t accept that Muhammad is a prophet?” I said, “No, I don’t.” He looked horrified. This was beyond the pale for him. Very often, Christians come under pressure in dialogues to speak of Muhammad as “the prophet.” Even though they usually do not mean to imply that they believe he was a prophet this sends a message to the Muslims that they accept Islam’s claim, and they believe that Muhammad is the final prophet. That is potentially deceptive and unhelpful.

It is very difficult to have an equal dialogue when Muslims come with an elaborate model for what Christianity teaches, but Christians come out of ignorance to Islam with the assumption that Islam is just some bowdlerized version of Christianity.

I really hope that Christians would take these issues on board and be more effective in their dialogues, being able to explain points of divergence, which are important for us in the way we live together.
This is important for politics. In Europe, for example, the growing minorities of Muslims will be looking for more sharia-consistent expressions of politics. They will not be happy with the separation of powers that exists in many Western nations because Islam consolidates power into one office. They will want Islamic to be respected. They will push for religious pluralism, with different laws for diverse groups, because Islam expects this.

If non-Muslim interlocutors are not aware of the theological drivers of those outcomes and the significance of them and how profoundly different a society will be produced by legal pluralism, they may go down that track naively, not understanding where it ends up, and the consequences that could result.

I have been motivated to try and equip the church to have a sensible dialogue. I believe in interfaith dialogue. It is useless if you have the most liberal people on each side talking to each other, but if you have serious believers on both sides talking each other, then the onus is on the Christians to skill up, to understand how Islam sees Christianity, and to understand Islam in its own terms as well. What is the nature of the human person? What is the basic structure of the religion? Without that understanding, the dialogue will be frustrating; it will be like dancing around an object without ever looking at the object.

It is also a challenge interfaith dialogue is a key component of Islam’s presentation of itself to the West. When most Muslims enter dialogue, they understand that they are there to present an Islamic world view, to transform society around them into an Islamic frame. Christians are often more naïve: many do not see the purpose of the dialogue in those terms. So that is another challenge.

Cole: I agree with much of that. We should not be focusing not just on commonalities, but on differences. We are sharing in a pluralism which is something very superficial rather than something deep. We pretend away the differences and we feign respect for every single religion, practice, identity, belief, but we never stop to ask, “What do these people actually believe, what drives their ideas?” Isn’t it better to know that we disagree?

Durie: There is an idea in our culture that you should focus on commonalities and not to do that is somehow disruptive and dangerous. An example of theological work which tried to find common ground was Miroslav Volf’s book on Allah. But I am personally very interested in differences. I think if you want to understand a religious system—the structure of a system—you need to pay attention to differences. It is in the inconsistencies and the differences that the structure becomes apparent to you.

I discern in Christians a tendency to just focus on commonalities and to be frightened by any other conversation. I am struck by the beginning of John’s gospel where it says we have seen Jesus “full of grace and truth.” One of the errors of our age is that there is a lot of emphasis on grace and not as much on truth. The impetus to love your neighbor as yourself can lead you to look for the commonalities and to dwell on them, and to find discussion of difference somehow offensive. But Jesus said, “Love your enemies.” Embedded in that proposition is an understanding that you could be radically different from someone in your views and expectations, but still be able to care for them as people. We should not be threatened by the differences. We need to sit with others, enjoy them, and work out what they mean.

When Christians enter these dialogues, they need preparation. If you can understand what the basic Islamic grid is, it helps you know what questions to ask and how to present what you believe, because you will know what is likely to cause challenges for them. If you do not know that, then you have no idea what to present or how it might be heard. There is also the challenge of listening to people and asking, “Well, what do you believe about this?” and “How far would you go?” When you have the knowledge and the skill to do that, that’s when dialogue becomes interesting: you can explore differences by gracious engagement with what the other person thinks. You can often be really surprised and shocked and amazed.

In our age, we have forgotten how to think about religion and how to explore it. When I was ordained, I left the university where I had been head of department. Several my colleagues came to the ordination service. One of them said afterwards, “Ah, I never knew Christianity was so text-based.” I thought, “You are a clever guy and a brilliant scholar but there are very basic things you don’t know about the Western heritage and the Christian tradition.”

That is one of my passions: to help people have the skills to engage in these discussions and think about implications. I’ve absolutely no doubt that this issue of the relationship between Christianity and Islam will be a core political issue for the century ahead.

You alluded earlier to the fact that interest in Islam has gone up and down. People were very interested after 9-11, now we have COVID to think about, or the war in Ukraine, or China. In my view, Islam and the rise of Islam, the trajectory of Islam, it is decline as well, will be one of the central themes of the 21st century. We have not gone past that period; it is barely begun. So, I see my work is investing into that conversation, equipping the church and society in general to conduct that conversation in a more enlightened, informed, and effective way.

Cole: I have no doubt you are right, because anything that has billions of adherents in an increasingly globalized, interconnected, inter-relating world is going to have to ipso facto a massive impact on the shape of the global future in a way it did not when we f lived in separate communities. Today there is no part of the world that does not have Muslims or Christians.

We are living through a very strange paradox, because we are in an age that is empirically more plural than it has been in terms of cultures, ideas, and expressions of individuality, and yet in some ways, we are more ignorant than we have ever been. Due to certain cultural ideas, we do not want to know about differences. I constantly come across scholars who are trying to find something that can unite people and bring them together. Of course, that is a natural consequence of pluralism, because one of the things you get from a pluralistic culture is a breakdown of a national identity, but it is interesting that they are not interested in the differences. They do not care what Islam’s system is. They could not care less what Christianity’s system is. They are looking for anything that can bind all people together, and the more plural you get, by definition, the more superficial the glue must become, because it is like trying to find an essence for something that has 1000 different expressions.

Durie: I think people in our culture, in the West, do want to believe that all religions are the same in their impact. We have lost the ability to understand the incredible power of religion to transform societies and nations over time. We are seduced by the particularity of individualism. Obviously, people believe different things and we are not all the same. Just because something is in the Bible, does not mean people live it out. That evidence is before us all the time. But the reality is that faiths do exert profound cultural impact. Saudi Arabia is the country it is today significantly because of Islam.

Britain is the country it is today significantly because of the influence of Christianity. Northern Europe is what it is today significantly because of the influence of Lutheranism. But we have lost the ability to understand how that works. We do not have the subtlety to understand the complexity of the relationship between faith and culture. It is not just a one-on-one relationship.

If someone is teaching ‘love your neighbor as yourself’ generation after generation, it changes the language, it changes the culture. There is an argument to be made that the meaning of the English word love is due to the influence of the New Testament. This has become part of the air we breathe, but we have lost the ability to trace that influence. We cannot understand the power of that. That is why we see countries that are sleepwalking into profound and unrecognizable differences in world view and outlook, while even to raise that seems offensive and disturbing.

One analogy I sometimes use is a ship with a compass and a map. The ship can go all over the place, but every now and again someone looks at the map and they turn the ship’s course back on track, and eventually they end up at their destination. The compass and the map do not determine every bit of the journey, but they do keep re-orienting the course.

Religion is like that: it keeps bringing people back to a world view. It shapes people at the level of very fundamental outlooks, such as “What does it mean to be human?” This is something that Christianity has an answer to. You see it in the Sistine Chapel where God reaches out to touch his creation in Adam. You see the “image of God” there. The implication of that idea for the way we live is profound. Islam’s view that human beings are easily let astray and need guidance produces a very, very different political system. It produces a different society with distinct pathologies and distinct potentials and needs.

How profound that is: this is something we have forgotten about and do not want to think about. It is too threatening. If all religions are not the same, I should choose one, or at least have opinions that differentiate them. But to do that is contrary to the spirit of the age, so in a very lazy way we just hit the alarm clock and sleep in for another few hours. We do not engage with the reality of what is happening.

Part of the core of my work is to help people understand what it means to live in a spiritual world, to have the categories, the concepts, to understand the power of faith and people’s view of the world from a spiritual perspective. We desperately need that in our time, in our age.

Cole: The same tendency that has given us a cultural and historical amnesia about the profound impact of the Judeo-Christian tradition is the tendency that overlooks, underestimates or is blind to the fact that the religion of Islam could shape enough Muslims with a coherent world view that it could have social, cultural, political, economic implications. We have now convinced ourselves as a society that we were not shaped by Christianity and Judaism: they were just some sort of superstitious phase that we went through that did not actually shape our core values and principles, which are secular.

Therefore, we do not need to even think about what view of the world or of the human being Islam has, because religions are just private beliefs, things that people do think or do in their homes. We let them build their churches, mosques and synagogues and temples, and they go away and do their stuff. And meanwhile it is science and rationalism that shape our public culture.

Durie: We see religion as a symptom, not a cause. Or an instrument, the “opiate of the masses.” We do not see it as a cause, but it is profoundly a cause, because religions answer the fundamental life questions and those answers shape everything else.

One of the most worrying things about our society today is our inability to really grapple seriously with religion. We have pushed Christianity out of our mind, it has left us very vulnerable and unable to deal with religious ideologies in general.

Cole: Mark, on that optimistic note, we must bring the discussion to an end, but congratulations on the book: it is a superb piece of scholarship. I have longed admired the analytical acumen you bring to bear on Islam. You are willing us to probe and challenge and question and be creative. a topic that a lot of people are very nervous about. This discussion is contributing to honest conversations about the political, theological, and cultural ideas that shape who we are in the 21st century, which includes Muslims, Christians, Jews, and people without any faith. You have just contributed to the program. I am thrilled to have you on, so thank you very much.

(End)
……………….
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The Coronation of King Charles III , by
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⇦ 儀式の型はキリスト教式だが、その内実にすっきりしないものを感じられたようだ。
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6:11 AM · May 13, 2023

(2023年5月14日転載終)

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MEMRI発「文化革命」記事

久しぶりに「メムリ」記事を。中東イスラームの理解には、このシリーズが最も明快な立場を取っており、過去には日英二言語のブログで、度々引用してきた。
今回は、中東ではなく、左派リベラルによるソフトでゆっくりした暴力的でない「新たな」文化革命の進展に関する論考文である。

MEMRI(https://www.memri.org/reports/out-olds-news?fbclid=IwAR3mNytbi_Sv6Oq6cAxLZNJLtOTdQgXGkDj_Tq8qKkGiwxJXg4USTp7GxK8)

Out With The ‘Olds!’ In With The ‘News!’
August 9, 2022
By Alberto M. Fernandez(Vice President of MEMRI)

MEMRI Daily Brief No. 402
One of the many initiatives in the Chinese Cultural Revolution that began in 1966 was a repudiation of the past. The “Destroy the Four Olds and Cultivate the Four News” campaign aimed at destroying old ideas, culture, habits, and customs that had survived the Communist takeover of the country 17 years earlier and replacing them with “new” doctrines more in line with Chairman Mao.[1] The extremely bloody (more than a million victims) Cultural Revolution itself was less a grassroots effort by an underclass than it was a plot to consolidate power from above. Mao was to remain in charge, but it was a messy, confused affair, as “anti-rightist” groups struggled to fill the vacuum in the various institutions of political power that had been ravaged by the purges led by the Red Guard.[2]
The U.S. today is undergoing its own Cultural Revolution. It is a “soft” and slow revolution, far less violent than China in the Sixties, but still sweeping in its scope and ambitions. In an echo of Mao’s strategy, it seems to aim at keeping many of the same people in charge at the top while replacing “the Olds” of American society, politics and culture. This decades-long shift was potentiated by reaction to the presidency of Donald Trump. Coming out of leftist university campuses and activist communities and spreading across the culture, media and politics, the New Ideology is largely powered by the most progressive demographic of the political spectrum – white, Democratic Party, upper class to wealthy – that already holds near monopolistic dominance in education, media, and culture.[3]
This demographic is a numerical minority (6% of all Americans) but punches far above its weight because of its wealth and privilege. This fascinating reality is often vividly illustrated on social media, as white, comfortable academics and journalists denounce “whiteness” or “white supremacy” in what seems like a type of political performance art. They carry out such acts while remaining precisely in the exalted positions they already hold. It is mostly white, wealthy and privileged Americans who say they want to demolish American institutions and rebuild them because of “racial bias.”[4]
The New Ideology has profound implications for those traditional depositories of the old ways of thinking about the nation, the family, and belief. As far as religion is concerned, “fifth columnists” (as Catholic philosopher Dietrich von Hildebrand called them) inside the Western Church look to remake traditional religion along modernist lines while aping the latest progressive enthusiasm.[5] The West is steadily becoming post-Christian, with belief increasingly residing in an emerging syncretism in an arranged marriage with progressive political stances.
On the family, the ideology of the moment has moved far beyond the issue of gay rights (now broadly accepted and almost old fashioned and quaint these days) to a radical gender theory[6] seeking to redefine what a man or a woman is, and increasingly exotic demands about sexualizing and indoctrinating children as early as possible in state-run schools.[7] Who would have thought a decade ago that the cause of equal rights for all would morph into pushing for radical surgery and drugs for minors and beyond?[8]
The principles of sexual libertinism seem to constantly advance onto the next mountain to climb, having no fixed endpoint but increasingly endorsed by the state.[9] Both what it means to believe and what it means to be human seem to be increasingly up for grabs in the West in a technologically enhanced brave new world of infinite possibilities and no limits.[10] The dream of perfection and utopia augurs to be a very special kind of nightmare.
As for the nation, that too is seems to require radical surgery. It seemingly began with Confederate statues and has moved on to questioning the founding of the nation and its historical narrative.[11] While the concept of nation is subverted in order to be reinvented, the state and its national security and coercive powers are constantly enhanced while also being ideologically “reformed.”[12] The trend is toward less privacy and more surveillance as the tools for digital monitoring are perfected.[13] It all sounds like something out of a bad dystopian sci-fi movie – a “nation” dissolved of meaning, a state omnipresent and growing.
This contested new domestic American reality has had a tangible international dimension. Both the George Floyd protests of 2020 and the U.S. Supreme Court’s overturning of Roe v. Wade in 2022 were issues sufficiently evocative to cause public protests in the case of the former and high-level political criticism by European leaders in the case of the latter.[14] It is as if the Global American Empire already encompasses Europe and seeks to, and must, spread beyond. A West that seems to despise its own legacy still seeks to fashion the world in its new image.
The “liberal world order” used to mean democracy, free markets and a rules-based international framework. Now the ambitions seem much greater, with a “homogenized supranationalism” coupled with America’s own domestic culture wars projected onto an international stage.[15] So these markings of progressive elite culture are how its members differentiate themselves from the globe’s (and the American hinterland’s) Neanderthals. Yesterday, diplomatic missions proudly raised rainbow pride and BLM flags alongside Old Glory; tomorrow there will be new flags and new causes. Right-wingers recently mocked progressive Democrat politician Alexandria Ocasio-Cortez when she gushed to some drag queens that they were “patriots,” but one wonders who it is exactly that has their finger on the winds of change – the Bronx congresswoman or her scoffers?[16]
How will this develop in the years to come, especially on the international stage? While some hope for a right-wing “Thermidorian Reaction” to this new Cultural Revolution, that powerful nexus between entrenched privilege, its corporate allies, and radical progressivism will be hard to overcome. No doubt, a political reaction will come at the ballot box in the West, but will this be enough to push back against institutions that have been thoroughly subverted and refashioned along progressive lines? This seems unlikely absent the long-term retaking of key cultural, media and educational spaces back from the Left.
It is far more likely that a “progressive” American foreign policy will be increasingly institutionalized and engrained in the international affairs body politic. The Foreign Service, professional government bureaucracy, and think tank world draw heavily if not exclusively from the same academic and cultural pool as the progressive activists. Outside the U.S., likeminded cadres are to be seen in the conference rooms of Davos and the offices of the UN and EU bureaucracies.
Some on the Right may hope that a progressive, intrusive America will be rejected by a world that is far more traditional than the worldview of our cultural mandarins. Others on the Left will see what is happening in the West as the vanguard of that famed and inevitable “arc of history” memorably described by Martin Luther King, Jr. It is an interesting question, as both novelty and tradition have their attractions. Certainly, a West that deconstructs itself only to remake itself while seeking to maintain its hegemony is a bold social experiment. The only thing that, perhaps, comes close in the modern era was a Soviet Union that both repudiated Tsarist rule while remaking itself in its own image. It was an empire and remained an empire.[17]
In a historical twist from Cold War years, it is America that positions itself as the ideological revolutionary power against the retrograde Other throughout the world, wherever they may be. This can be small European or African countries that somehow fall short on key social issues, or authoritarian Russia and communist China, reactionary ethno-nationalist empires. Russia’s aggression against Ukraine and China’s against Taiwan are not just empire building but attempts at destroying “Westernized” versions of themselves.[18]
Even more striking could be an increasingly ideological U.S. at precisely the same time that its economic, military and political power could be waning. A wealthy, dynamic nation promoting revolution is one thing, revolution coupled with internal dysfunction is far less attractive. But dysfunction won’t arrive tomorrow as long as the cash continues to flow. In the immediate future, the West may find itself woke, broke, and yet still looking for new foreign dragons to slay. Both on the global stage and at home, our new visionaries still dream of new conquests and new worlds of infinite possibility.

[1] Nytimes.com/1971/05/19/archives/china-transformed-by-elimination-of-four-olds.html, May 19, 1971.
[2] Sites.tufts.edu/atrocityendings/2016/12/14/china-the-cultural-revolution, December 14, 2016.
[3] Pewresearch.org/politics/2021/11/09/progressive-left, November 9, 2021
[4] Pewresearch.org/politics/2021/11/09/progressive-left, November 9, 2021
[5] Crisismagazine.com/2022/where-the-synodal-way-leads, August 3, 2022.
[6] Pjmedia.com/columns/chris-queen/2022/08/04/radical-gender-theory-is-the-perfect-catch-all-term-for-our-current-gender-madness-n1618373, August 4, 2022.
[7] Twitter.com/realchrisrufo/status/1554926876862296064, August 3, 2022.
[8] Twitter.com/libsoftiktok/status/1555236987308625920, August 4, 2022.
[9] Nationalreview.com/corner/the-brazen-transgender-policy-agenda, July 18, 2022.
[10] Hli.org/resources/problems-with-transhumanism, May 27, 2020.
[11] Insidehighered.com/blogs/higher-ed-gamma/rewriting-narrative-us-history, June 25, 2020.
[12] Imprimis.hillsdale.edu/the-rise-of-wokeness-in-the-military/?utm_campaign=imprimis&utm_medium=email&_hsmi=221718031&_hsenc=p2ANqtz-9IwE-sZBgCqpZ-1CerUNmyO08UhOl20Uv9BjYRo1TqRsA1lsA-PP29-jqpQwL5DNt_Gxy-AsrulHrH32lsE3yrh8fIXQ&utm_content=221718031&utm_source=hs_email&fbclid=IwAR16zd9HKF76rwmc4shRVSnSPdTA1BiFQd16OIwPFPd9Rf479kLLcAHOjUk, June-July, 2022.
[13] Gjia.georgetown.edu/2020/03/02/the-ever-increasing-surveillance-state, March 2, 2020.
[14] Axios.com/2022/07/07/abortion-eu-parliament-condemn-roe-wade, July 7, 2022.
[15] Americanmind.org/salvo/triumph-of-davos-man, April 8, 2022.
[16] Grabien.com/story.php?id=388002, accessed August 9, 2022.
[17] See MEMRI Daily Brief No. 400, Russia’s Revival Of The Soviet Past, August 2, 2022.
[18] See MEMRI Daily Brief No. 401, Who Should Represent China? The Chinese Communist Party’s (CCP) People’s Republic Of China (PRC) Or The Republic Of China (ROC) In Taiwan?, August 3, 2022.

(End)
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(2022年8月11日記)

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久しぶりにUNRWAを考える

(https://www.facebook.com/ikuko.tsunashima)
2022年3月16日投稿

(https://1book.biz/2022/03/16/geopolitics.html?fbclid=IwAR1OYFDOMzFZxPFDhHTfCJ9xqKx3v9vfXiUnfYJRmbf3PgKsCsjIWjgZTxo)

《トランプ大統領が誕生した後の2016年頃、著者はハーバード大学で安全保障を議論していましたが、当時のハーバード大学は親中派の巣窟であったということです。つまり、国際協調主義、グローバル化を進め中国の平和的成長を信じるリベラリズムを信奉する学者が多かったということです。その証拠に、「中国の平和的台頭なんてあり得ない」と主張したハーバード大学のミアシャイマー教授が、シカゴ大学に飛ばされています。アメリカには、パンダ・ハガー(親中派)とドラゴン・スレイヤー(対中強硬派)があり、対立》

← まさに、ダニエル・パイプス氏が主張していたことに合致。
………………………
ダニエル・パイプス氏のUNRWA批判文のリスト。

「イスラエルに好まれる国連パレスチナ難民救済事業機関」
(https://ja.danielpipes.org/blog/11596)

「パレスチナ難民」の99%はフェイクである」
(https://ja.danielpipes.org/article/18147)

「合衆国とイスラエルのハネムーンは長くは続かないかもしれない」
(https://ja.danielpipes.org/article/18210)

「飴と鞭:ユダヤとサマリアにおけるイスラエルの政策1967-68年」
(https://ja.danielpipes.org/article/14416)

以 上
……………………….
私の英文の過去ブログにもリストがある。

(https://itunalily2.hatenablog.com/search?q=UNRWA)

https://itunalily2.hatenablog.com/entry/20120504

https://itunalily2.hatenablog.com/entry/20120928

https://itunalily2.hatenablog.com/entry/20121004

https://itunalily2.hatenablog.com/entry/20121024

https://itunalily2.hatenablog.com/entry/20121102

https://itunalily2.hatenablog.com/entry/20121108

https://itunalily2.hatenablog.com/archive/2012/11/14

https://itunalily2.hatenablog.com/entry/20121117

https://itunalily2.hatenablog.com/entry/20121125

https://itunalily2.hatenablog.com/entry/20130103

https://itunalily2.hatenablog.com/entry/20130919

https://itunalily2.hatenablog.com/entry/20140226

https://itunalily2.hatenablog.com/entry/20141015

https://itunalily2.hatenablog.com/entry/20141204

https://itunalily2.hatenablog.com/entry/20141206

https://itunalily2.hatenablog.com/entry/20151030

https://itunalily2.hatenablog.com/entry/20160628

https://itunalily2.hatenablog.com/entry/20180114

(End)
………………………..
私の和文の過去ブログにもリストがある。

(https://itunalily.hatenablog.com/search?q=UNRWA)

https://itunalily.hatenablog.com/entry/20090819

https://itunalily.hatenablog.com/entry/20100622

https://itunalily.hatenablog.com/entry/20120620

https://itunalily.hatenablog.com/entry/20130923

https://itunalily.hatenablog.com/entry/20131015

https://itunalily.hatenablog.com/entry/20150519

https://itunalily.hatenablog.com/entry/20180103

https://itunalily.hatenablog.com/entry/20180112

https://itunalily.hatenablog.com/entry/20180114

https://itunalily.hatenablog.com/entry/20180416

(終わり)

(2022年8月11日記)

Posted in Daniel Pipes, Malay studies, research topics, Studies related, © 2023 by Ikuko Tsunashima-Miyake | Leave a comment

ツィートあれこれ

雑多なトピックだが、自分なりに真面目に書いたので、以下に転載を。
…………………….
(https://twitter.com/ituna4011/status/1492417501828837377)
Lily2@ituna4011地下鉄や電車の駅名を
平仮名表記
に変えた理由は?
写真証拠付。
5:37 PM · Feb 12, 2022
……………………
(https://twitter.com/ituna4011/status/1492810180341297155)
Lily2@ituna4011周恩来がフランス共産党員だったとは、今日初めて知った。
過去に遡って、国際動向をもっと勉強しなければ、危ない。
7:37 PM · Feb 13, 2022
……………………
(https://twitter.com/ituna4011/status/1493395285887709188)
Lily2@ituna4011以前は、人身事故はJRが大半だった。最近では、阪急も頻繁に。
出かける時、人身事故から時間が気になるこの頃。前日から宿泊要?
10:22 AM · Feb 15, 2022
………………….
(https://twitter.com/ituna4011/status/1555036063177256966)
Lily2@ituna4011
日経も、最近ではリベラル左派の変なコメントを出す記事や記者が散見されます。 見分ける目が大切ですね。
12:41 PM · Aug 4, 2022

(https://twitter.com/ituna4011/status/1555456752011067393)
Lily2@ituna4011
はい。 法は、あるべき方向へ社会を導くもの、 でもあります。
4:32 PM · Aug 5, 2022
………………….
(https://twitter.com/ituna4011/status/1556120108002848768)
Lily2@ituna4011
未婚アリ地獄か?未婚天国か?~東京はもう「3人に1人の男」と「4人に1人の女」は生涯未婚(荒川和久) #Yahooニュース https://news.yahoo.co.jp/byline/arakawakazuhisa/20220505-00294555…
⇦ 結婚したくても、くっついている人間に難あり、の場合は?
12:28 PM · Aug 7, 2022

(https://twitter.com/ituna4011/status/1556136116402921473)
Lily2@ituna4011
親を見てから結婚を決めろ、 という助言がある。 だが、親に自覚がなく、本人がいくら魅力的で申し分なくとも、親が出て来た瞬間、壊れる話が続くとすれば、未婚状態は誰の責任か?
1:32 PM · Aug 7, 2022

(https://twitter.com/ituna4011/status/1556143667202899968)
Lily2@ituna4011
20年ぐらい前から聞いていた話。 きれいで気立ての良さそうな娘さんがいた。ボーイフレンドができたり、結婚話が出てくると、必ず母親が潰して回る。 娘さんは、早くも40代半ばで独身。母親は全く気づいていない。 これは、誰の責任か?
2:02 PM · Aug 7, 2022

(https://twitter.com/ituna4011/status/1556143999026888705)
Lily2@ituna4011
こういう場合、心理職の方は、どのように助言を?
2:03 PM · Aug 7, 2022
…………………..
(https://twitter.com/ituna4011/status/1556399807002214400)
Lily2@ituna4011
心理学に限らず。
7:00 AM · Aug 8, 2022

(https://twitter.com/ituna4011/status/1556409308455538688)
Lily2@ituna4011
あの方の応答は、もっともらしいですが、 論点がずらされています。 そして、 ツィートフォロワーから出て行かれました。
7:37 AM · Aug 8, 2022
…………………..
(https://twitter.com/ituna4011/status/1557332683004715008)
Lily2@ituna4011
都内タクシー初乗り500円、加算100円刻み 国交省案: 日本経済新聞 https://nikkei.com/article/DGXZQOUA0843P0Y2A800C2000000… 《初乗り運賃は1052メートル390~420円》
☚ 先月、東京では初乗り420円だった。関西では、初乗り650円はザラ。安くて申し訳なかった。対応はどこも丁寧。これでは、採算が合わない。
8:47 PM · Aug 10, 2022
…………………..
(2022年8月11日転載終)

Posted in Uncategorized | Leave a comment

島本町の行基伝説

(https://twitter.com/ituna4011/status/1556221776602234880)
Lily2@ituna4011
島本町には、伝説を含めると行基様ゆかりの寺社縁起が数々残っています。明治時代の廃仏毀釈の嵐で、相当に破壊されたそうです。 今後、もっと発掘調査や研究分析が進むことを願っております。
7:12 PM · Aug 7, 2022
……………….
(twitter.com/ituna4011/status/1555947751313408000)
(www.facebook.com/ikuko.tsunashima)

(www.sankei.com/article/20210930-HNV3ZIZDYJN6BEDKHVQUICCJ64/?fbclid=IwAR1ed8kZ9EcOHDY79eywS4PfWkfzqIDuT4IM5V7N31EPa3rgkdtkGKALAAE)
大阪・尾山遺跡で瓦窯跡発見 僧・道昭の生産拠点か
2021/9/30

2022年8月7日ユーリ投稿

ユーリ:瓦窯跡の発見により、行基様の師である道昭が島本町を拠点に濃密な活動を行っていたらしい。
ここは、桜井辺りですね?この近辺は、平安貴族の別荘があったことでも知られています。かつて私は、ここで茶道を習っておりました。
島本町には、伝説を含めると行基様ゆかりの寺社縁起が数々残っています。明治時代の廃仏毀釈の嵐で、相当に破壊されたそうです。
今後、もっと発掘調査や研究分析が進むことを願っております。
……………….
(www.facebook.com/行基さん大感謝祭20222022年11月20日開催-615958282133571/)

ユーリ:大阪府の島本町が抜けてますがな。

投稿者:ご指摘ありがとうございます。チラシの「ゆかりの地」は会としてこれまでご縁を頂いた寺院様になります。今後このご縁をさらに広げていくことができればと考えておりますので、よろしくお願いします。

ユーリ:お返事をありがとうございます。島本町の寺院も、行基様伝説と関わっているようです。標識に書いてありました。どうぞよろしくお願いいたします。

投稿者:再拝復、島本町の寺院のお名前をお教えいただけるでしょうか? 山崎橋に関連する寺院かと思われるのですが・・・? よろしくお願いいたします。榮

ユーリ:勝幡寺がよく知られています。若山神社も、行基由来で有名です。釈恩寺跡もあります。他にも、根拠は不明ですが、行基由来だとする伝説が案外に残っているようです。

投稿者:拝復、ご教示、有難うございます。勉強しますので、引き続きよろしくお願いいたします。榮

(2022年8月11日転載終)
……………….
兵庫県伊丹市には、行基菩薩ゆかりの昆陽池や千僧今池や昆陽寺等、数々の史跡や伝承が残っているが、大阪府島本町も、負けてはいない。考古学的な発掘調査がさらに進めば、もっとわかることが増えてくるだろう。

行基菩薩に関しては、過去ブログを。

「水無瀬野を歩く」(http://itunalily.jp/wordpress/2022/03/13)
「岡田柿衛翁の生涯」(http://itunalily.jp/wordpress/2022/05/06)
「患者会と鬼貫と」(http://itunalily.jp/wordpress/2022/05/11)

「歴史を知って誇りを持つ」(http://itunalily.hatenablog.com/entry/20080419)
《行基菩薩という高僧のお話もおもしろく思いました。最近はさぼりがちですが、私が日課にしている小高い山への散歩道には、701年に行基が建立したという神社があります。行基は各地にお寺を49ほど建てたそうですが、先生によれば、神社に関しては、建立を助けたのみだそうです。つまり、資料の上で立証ができないことを神社の看板は書いているわけですね。》

「伝統に見守られながら」(http://itunalily.hatenablog.com/entry/20161121)
《御由緒など、もっと出されればいいのにと、結婚後、居住するようになった19年前から感じていた。701年に行基が建立したとのことで、長い歴史の生き証人なのだから、いろいろとお教えいただければと願っている。》

「町内の夏越祭」(http://itunalily.hatenablog.com/entry/20170630)
《せっかく町内には(http://d.hatena.ne.jp/itunalily/20070902)(http://d.hatena.ne.jp/itunalily/20121127)、中世の天皇上皇三名ゆかりの官幣大社だった神宮と、行基が701年に建立したという氏神神社がある上、主人の同居の父方の祖母が岡山は美作の神主の娘という神道の家だった》

「これが私の歩む道」(http://itunalily.hatenablog.com/entry/20180802)
《奥村寛純氏は既に故人となられたが、行基に由来する近くの神社の神主さんの家系に連なる方である》
。。。。。。
(https://twitter.com/ituna4011/status/1069784044353638400)
Lily2‏ @ituna4011 1 minute ago
Lily2 Retweeted Lily2
島本町の歴史を学ぶのに、府境を越えて隣町で講演を聴いたが、100名ほどびっしり人が集まっていて、盛況だった。水無瀬神宮の研究も、なぜか大山崎町で冊子が発行されていた。聞くところによれば、「島本は国宝級の歴史に恵まれているのに、展示する施設を持っていない」。
11:42 AM – 4 Dec 2018
(転載終)
。。。。。。
「上に立つ人の資質と力量」(http://itunalily.hatenablog.com/entry/20181214)
《行基菩薩と呼ばれる天平時代の高僧が、昔、この辺りの大きな池、溝、橋、用水、寺等を公共福祉事業として開拓されたのだが、生誕1350年の今年を記念して、市が主催した「行基さん巡りツアー」に、早速、加わった。11月3日の午前中、徒歩で三時間も、手作り資料を片手に案内していただいた。お陰様で、新参者なのに市内の重要な地域をガイド付きで一周することができ、見落としがちな古く小さな石碑なども、丁寧に解説していただいた。
その日の午後には、「行基さん」ゆかりのお寺で専門家から講演を聴き、その約二週間後には、図書館で「行基さん」に関する勉強会に出席。講師は、大学院で歴史学を専攻されたという市役所の社会教育課長(女性)。その四日後には、埋蔵文化財センターで、「行基さん」展示を見学。
これら一連の行事に関するレポートを簡単に文章化して、11月末には市立図書館に提出した。
レポートそのものは至極単純だが、提出前に、行基菩薩にまつわる本を図書館で数冊調べて複写したり、大学図書館も含めて、近隣の所蔵図書リストをノート12ページ分取ったりして勉強したことは、言うまでもない。
行基菩薩に関しては、実は前に住んでいた所にも関わりがある神社やお寺があり、成立年代としてはそちらの方が古い。だが、それに関する勉強会や講演会について、20年以上暮らしていても、記憶する限り、広報で知らされたことがなかった。ちなみに、引越し前に隣町で行基菩薩に関するテーマで講演を聞いた時には、100名ほどの人々が集まり、盛況だった(http://d.hatena.ne.jp/itunalily/20181126)。》

以 上

Posted in Japanese culture | Leave a comment

コロナ・ワクチンの副反応

三度目のコロナ・ワクチンについて、大きく二手に分かれている模様。
早々と四度目を打った人もいるようだが、副反応が予想以上にひどいと、二の足を踏む、という….。
以下は、今後のための記録として転載。
…………………
(https://twitter.com/ituna4011/status/1555454630821507072)
Lily2@ituna4011
ワクチン2回目の後、37.5度近く発熱。 事前に薬局で相談して用意したものは、
マルチビタミンゼリー
スポーツドリンク  
小学生から飲めるバファリンルナJ
野菜ジュース
果物ジュース
ビスケット
茹でうどん、等。
助かりました!
4:24 PM · Aug 5, 2022

(https://twitter.com/ituna4011/status/1555455568927932416)
Lily2@ituna4011
平熱が低いので、結構きつかったです。 予め、約束を発熱に備えてキャンセルして、正解。 一日、布団の中で寝ていました。翌朝からは回復。 次のワクチンが憂鬱。
4:28 PM · Aug 5, 2022

(https://twitter.com/praises2014/status/1555495915267301379)
(((Praises5782))) #IStandWithUkraine
@praises2014
Replying to @ituna4011
常備しておきたいものばかりですね。 私は丸1日、動けないほどきつい副反応が出て、揃えるだけではなく、枕元にこれを置いておけばよかった、と思わされました。
7:08 PM · Aug 5, 2022

(https://twitter.com/ituna4011/status/1555515753256067072)
Lily2@ituna4011
蛋白質が足りませんが、お豆腐や茹で卵で乗り切りました! 豆乳も役立ちました。 発熱すると、食欲も落ち、料理もしたくなくなるので、水っぽいもので栄養補給。
8:27 PM · Aug 5, 2022

(https://twitter.com/ituna4011/status/1555522461718183936)
Lily2@ituna4011
それはそれは….。 1回目は腕の痛みで済んだのですが、2回目は きつかったですね。 薬局で若い薬剤師さんに相談して、正解でした。 そして、薬剤師さん推薦のアセトアミノフェンで薬理学のレポート1本を書いて、放送大学大学院の試験に合格しました!
8:53 PM · Aug 5, 2022

(https://twitter.com/ituna4011/status/1555533055426969600)
Lily2@ituna4011
単位認定試験です。院試ではありません。
9:35 PM · Aug 5, 2022

(https://twitter.com/ituna4011/status/1555685111492128768)
Lily2@ituna4011
ありがとうございます。 転んでもただでは起きない性格なので。 ピンチをチャンスに。
7:40 AM · Aug 6, 2022

(https://twitter.com/praises2014/status/1555582271909810176)
(((Praises5782))) #IStandWithUkraine
@praises2014
Replying to @ituna4011
凄いです! Lily様、何事も善きことに変えて下さる神様の祝福が、更に豊かにLily様の上に注がれますように。
12:51 AM · Aug 6, 2022

(twitter.com/ituna4011/status/1555824035103383552)
Lily2@ituna4011
マスクを着けている人が多い日本の新型コロナ感染者数が、世界最多なのはなぜ?(忽那賢志) #Yahooニュース https://news.yahoo.co.jp/byline/kutsunasatoshi/20220806-00308961…
⇦ 布マスクは、できれば止めていただきたい。ご本人はファッションのつもりでも、感染力あり。
4:52 PM · Aug 6, 2022

(2022年8月11日転載終)
……………………..
コロナ・ワクチンに関する過去ブログ(http://itunalily.jp/wordpress)の一覧は、こちらを。

2021年12月14日・2021年12月25日・2022年1月31日・2022年2月3日・2022年3月9日・2022年6月27日

以 上

Posted in Health and Medical issues, Japanese culture | Leave a comment

再び放送大学大学院について

2022年7月30日付ブログ「放送大学大学院の社会評価」(http://itunalily.jp/wordpress/)の続編を。

(https://twitter.com/ituna4011/status/1554623184565334016)
Lily2@ituna4011
昨晩、今年の放送大学大学院のweb単位認定試験3科目の自己採点をしてみた。 2科目は何とかなりそう。と言うより、ゼミ直結なので、何とかならないと、相当に恥ずかしい。 テキストが今年更新されていても、過去問二年分と自習問題と中間の通信指導問題は、しっかり復習。半分は重複出題されていた。
9:20 AM · Aug 3, 2022

(https://twitter.com/ituna4011/status/1554625199190188032)
Lily2@ituna4011
出題する側になってみれば、問題作成も大変だからとは思ったが、結構、意外だった。 テキストには、過去出題箇所にマーカーで色分けしつつ、印をつけた。 放送教材は、時間の制約で45分を30分程に1.5倍速にして聴講。でも、15課全部は終われなかったため、目星をつけてピックアップ。
9:28 AM · Aug 3, 2022

(https://twitter.com/ituna4011/status/1554626243324420097)
Lily2@ituna4011
1科目が厄介。この先生は、昨年も別テキストで受講したが、出題に捻りがあり、 自由に論じてよい。 と、出題しておきながら、 テキスト通りに論ぜよ、 と、合格だがギリギリの成績に。 今回は、テキストにミスが散見され、中間テストの出題にも間違いがあった。
9:32 AM · Aug 3, 2022

(https://twitter.com/ituna4011/status/1554627513439367168)
Lily2@ituna4011
記述式と論述式の両方をパソコン入力するのは、結構時間がかかる。 事前に予告があり、メモを準備しておいたが、時間ギリギリ。 しかも、最初に入力した答えを、途中で勘違いして書き直したが、実は初めの方が正解だった。 ウェブ試験は、焦るし、緊張する。 途中で、パソコン故障したら?
9:37 AM · Aug 3, 2022

(https://twitter.com/ituna4011/status/1554628574724116481)
Lily2@ituna4011
突然、サーバーが応答を停止したら? 解答はできても、操作ミスで不合格になったら? 学生のせいとは言えない面で評価されるのは、つらい。 急に体調不良になったら? 試験会場なら、事情がわかるが、自宅なら、言い訳満載、と解されそう。
9:41 AM · Aug 3, 2022

(https://twitter.com/ituna4011/status/1554630018156077056)
Lily2@ituna4011
誰かが電話してきたり、ドアベルが鳴ったり、そんな不意の出来事には、どうすれば? コロナ対策で仕方ないが、できれば従来のようにしていただきたい。 問題の1科目、テキストに新たな誤植が見つかったので、教務課に連絡した。 多分、こちらのせいにされるんだろうな、と思いつつ、応答を待つ。
9:47 AM · Aug 3, 2022

(https://twitter.com/ituna4011/status/1554631282608738304)
Lily2@ituna4011
前にも書いたが、実は今回の認定試験を受けなくても、修了条件は揃っている。 だが、案内が届き、次の学期にも、新たな科目一つを受講しようかと考えている。 所属プログラムの博士課程を見ていたら、視野を広げる訓練を、と書いてあった。 私の場合、視野は狭いのに、あれこれ手を広げ過ぎかも?
9:52 AM · Aug 3, 2022

(https://twitter.com/ituna4011/status/1554634203777896448)
Lily2@ituna4011
学部と20代の頃の大学院の成績は、今も取り寄せ可能。 当時は軽く考えていたが、一瞬一瞬の選択が後まで記録に残り、人生を左右する、という現実に身震いする。 出題した先生は、そこまで考えていらした? 放送大学大学院の成績も、一生ついて回る。 安易に考えないで!
10:04 AM · Aug 3, 2022

(https://twitter.com/ituna4011/status/1554636753453346821)
Lily2@ituna4011
放送大学の場合、よく学生アンケートが回って来て、先生方も評価対象に。 これはどうか、と思う講義や活動プログラムは、しばらく経つと、閉鎖されたり、閉講が予定されていたりする。 その点、私の学部生時代とは様変わり。流動性がある。大学は自由だから、と先生も勝手なことはできない。
10:14 AM · Aug 3, 2022

(https://twitter.com/ituna4011/status/1554638209220755456)
Lily2@ituna4011
一方で、大学は学問の場ではなく、資格取得の場に変容。 一冊の本を元に議論する時間や精神の余裕がなくなった。 両親の世代では、大学進学は1割。 私の世代では、3割。 今は、5割以上。選ばなければ、どの大学にでも入れる、らしい。 自己推薦で入学した学生は、概して成績が悪いらしいが。
10:20 AM · Aug 3, 2022

(https://twitter.com/ituna4011/status/1554642459938156545)
Lily2@ituna4011
リベラル左派の科目については、批判する以上、 相手の内在理論を知ることが前提。 今となっては、何だか懐かしいばかり。 時間の無駄だったが、1980年代までは、この思想が大学の文系を席巻していた。 だから、やるべきことはやっておいて、損はない。
10:37 AM · Aug 3, 2022

(2022年8月11日転載終)
………………
(https://twitter.com/ituna4011/status/1556120818505367552)
Lily2@ituna4011
20数年、非常勤で勤務は、厳しい。 若い人が心理職で生活するのは、 難しい。
⇦では、なぜ放送大学の心理関係は、倍率が高いのでしょうか?
12:31 PM · Aug 7, 2022

(https://twitter.com/ituna4011/?fbclid=IwAR05rfPMsqC-Zyw7Q3ZzPXdVOe_3H90xs5O9NCmPp4si6PhDGYdv9gAjswA)
Lily2@ituna4011
1980年代のバブル学生時代、私も心理学の本をかなり読みました。 今の人気は、ちょっとびっくりです。
1:10 PM · Aug 7, 2022

(2022年8月11日転載終)
………………
2022年8月11日追記

(https://twitter.com/ituna4011/status/1557555806073421824)
Lily2@ituna4011
このwordpressのブログ版ですが、「はてな」のような検索機能が発達しておらず、クリックしてもジャンプしません。また、閲覧数は設置しておりません。 「はてな」時代は我が家の歩みの回顧のために使っています。 折に触れてトピック毎に、ツィッターやフェイスブックの投稿をまとめております。
11:33 AM · Aug 11, 2022

(https://twitter.com/ituna4011/status/1557560482873360385)
Lily2@ituna4011
「はてな」は無料ブログです。
“wordpress”は年会費を払っています。
クリック・ジャンプの不備はお許しください。
ここから、日本のIT会社が、いかに無償奉仕の精神に富んでいるかがわかります。
グローバル化に合わせようとすると、無理が出てきますね。
11:52 AM · Aug 11, 2022

(https://twitter.com/ituna4011/status/1557570467695046656)
Lily2@ituna4011
昨日の翻訳議論との絡みで、ブログ・サイトの設定問題は、言語間の相違も大きいです。
12:31 PM · Aug 11, 2022

(2022年8月11日転載終)

Posted in Japanese culture, Studies related | Leave a comment

聖書と翻訳の問題を議論する

ツィートがたまるので、ひとまず、できるうちにまとめておこう。レポート提出と研究発表のレジュメ資料作りが切迫しているが、この場を利用することで、自分の行程が明確になり、裏表なく言動が整うことになる。

昨日は、思いがけず、聖書と翻訳を巡る話題がツィッター上で展開した。この方は東京在住で、かなりお若い方だとお見受けする。随分、長いウェブ上のお付き合いとなった。
………………….
(https://twitter.com/praises2014/status/1522900000073973760)
(((Praises5782))) #IStandWithUkraine
@praises2014
May 7
高精度との宣伝で普及した流行り?の翻訳ツールD某 機械学習とのことだがどのようなアルゴリズムなのか 先日、ヘルツォグ大統領のホロコースト追悼日演説をサイトに入力 残念ながら聖書的な言い回しや聖書箇所から来ている言葉の翻訳結果はやや無惨 聖書を知る者ならピンとくる言葉でもあってもだ

(((Praises5782))) #IStandWithUkraine
@praises2014
ウクライナでは、セキュリティ対策の一環で大統領府の近くに居るウクライナ民間人に日々変わるパスワードを要求、その中には「コーヒーカップの求婚者」というものがあったらしい それは、ロシア人には発音しにくいそうだ どんなに機能が発達しても生命体が持つ「知」にはかなわないのかもしれない
8:23 PM · May 7, 2022

(2022年8月11日転載終)
………………….
(https://twitter.com/ituna4011/status/1553600230171774976)
Lily2@ituna4011
再び、ありがとうございます。 2018年2月、東京ジャーミーを見に行ったところ、入口近くに、立派なトルコの国旗と日章旗が交差して立て掛けてありました。 外交は外交、しかし、国内の内実を知ってから。
1:35 PM · Jul 31, 2022

(https://twitter.com/ituna4011/status/1553600461818982400)
Lily2@ituna4011
はい、その通りです。 ベネディクト16世までですね、カトリック文献が読めたのは。
1:36 PM · Jul 31, 2022

(2022年8月11日転載終)
…………………….
(https://twitter.com/praises2014/status/1555012708314988545)
(((Praises5782))) #IStandWithUkraine
@praises2014
イスラム、中国 独裁体制と世界制覇という点で親和性があり、自由と人権を尊重する世界に対しては途中まで共闘する 最後はイスラムと共産主義者の戦いになると思ってたが、2014年、私がツイ始めた頃には自分が生きてるうちにこうした世界になるとは思わなかったね 「その日」は突然やって来る 注意
11:08 AM · Aug 4, 2022

(https://twitter.com/ituna4011/status/1555174741082013696)
Lily2@ituna4011
ツィート開始2014年 !
9:52 PM · Aug 4, 2022

(https://twitter.com/ituna4011/status/1555190055526105088)
Lily2@ituna4011
そして、拙ブログを見つけたのですね? あれから約8年。
10:52 PM · Aug 4, 2022

(((Praises5782))) #IStandWithUkraine
@praises2014
Aug 4
Replying to @ituna4011
はい。 朝日新聞、放送大学の特定教授の件でもやり取りさせて頂きました。 ダニエル・パイプス氏の他、ダグラス・マレイ(マレー)氏はLily様を通して知ることに。 そしてネット砂漠の中で光放つ「ユーリのブログ」に出会いました。 有難うございます。

(((Praises5782))) #IStandWithUkraine
@praises2014
Aug 4
これ、ブログ版「ユーリの部屋」となりましたが、今でも大切にしています
(https://itunalily.hatenablog.com/entries/2009/01/22)
「2009-01-22  自分を鼓舞するためのメモ」
11:11 PM · Aug 4, 2022

(https://twitter.com/ituna4011/status/1555199661493096448)
Lily2@ituna4011
過分なお褒めをありがとうございます。 ブログ書きは、主人が勧めてくれたから始めました。 今でも、記憶を辿るのに役立てています。
11:31 PM · Aug 4, 2022

(https://twitter.com/ituna4011/status/1555199993228988416)
Lily2@ituna4011
ありがとうございます。 早く紙版で保存したいのですが、 PDFでも大丈夫でしょうか?
11:32 PM · Aug 4, 2022

(https://twitter.com/praises2014/status/1555341008686067713)
(((Praises5782))) #IStandWithUkraine
@praises2014
Replying to @ituna4011
今の形になる前、この日のブログを印刷して電車内で読んでいました。 PDF保存、よいかもしれませんね。 PDFはメディア発信の記事も、私はリンク保存だけではなくPDF保存することがあります。記事は削除されてしまうことがありますので。
8:52 AM · Aug 5, 2022

(https://twitter.com/ituna4011/status/1555346622909157377)
Lily2@ituna4011
アドバイス、ありがとうございます。おっしゃる通りです。 大量にあるので、どうしたものか、と。
9:15 AM · Aug 5, 2022

(https://twitter.com/praises2014/status/1555350060317061120)
(((Praises5782))) #IStandWithUkraine
@praises2014
Replying to @ituna4011
マレイ氏やパイプス氏のことに加え、学会(の闇や問題)のことについてもLily様にしか言及・指摘できないことなので、保存は是非! あと、学会の闇の部分へのご指摘、個人的に物凄く共感を覚え励まされました。
9:28 AM · Aug 5, 2022

(https://twitter.com/ituna4011/status/1555401680392699904)
Lily2@ituna4011
ありがとうございます。 飯山陽さんが本に書いていらっしゃる内容の半分以上は、私がマレーシア研究関連で、2004年頃から経験したことと重なります。 飯山さんは美人だし、東京の大学を出ていらっしゃるから、一般受けもします。 地方出身の私は、病人抱えて、ブログ書きだけで終わりそうでした。
12:53 PM · Aug 5, 2022

(https://twitter.com/praises2014/status/1555422590495178757)
(((Praises5782))) #IStandWithUkraine
@praises2014
Replying to @ituna4011
確かに飯山先生のイスラムや学会への言及はLily様のご指摘と重なります。 飯山先生の登場もLily様と同じように、私の大きな助けとなりました。ただ、学んで知識を得るだけではなく、何というか、助けを得ました。 Lily様が日々重ねられる論考には今でも圧倒されます。
2:16 PM · Aug 5, 2022

(https://twitter.com/ituna4011/status/1555429800076267521)
Lily2@ituna4011
そうだといいのですが。 飯山さんが私のブログを見ていらしたかどうかは不明ですが、バイプス氏の古い論考を引用されていたので、経緯をいつか聞いてみたいです。
2:45 PM · Aug 5, 2022

(https://twitter.com/praises2014/status/1555438077287444481)
(((Praises5782))) #IStandWithUkraine
@praises2014
Replying to @ituna4011
はい、飯山先生のご著書では、これは当然と言えば当然なのかもしれませんがマレイ氏のご著書にも触れられていましたね。 いずれにしても両氏と直接の接点がある日本人はLily様のみではないでしょうか。
3:18 PM · Aug 5, 2022

(https://twitter.com/ituna4011/status/1555441576176132096)
Lily2@ituna4011
そうかもしれません。 パイプス訳文を勧めてくれたのは、主人でした。 ボストンの辺りは、留学先でよく知っているから、と。 そのパイプス氏が企画した欧州旅行で、ダグラスさんと出会いました。 欧州旅行のホテルや飛行機は、主人がしてくれました。
3:32 PM · Aug 5, 2022

(https://twitter.com/praises2014/status/1555444606623293441)
(((Praises5782))) #IStandWithUkraine
@praises2014
Replying to @ituna4011
ご主人様からの数々の勧め、尊いものでしたね。
3:44 PM · Aug 5, 2022

(https://twitter.com/ituna4011/status/1555446516894306304)
Lily2@ituna4011
はい。 自分一人だったら、到底しなかったし、できなかったと思います。 若年性神経難病の男性は、大抵、離婚に終わる、と聞いています。 でも、私の場合、主人以上の稼ぎは、絶対に無理でした。 持ちつ持たれつ、です。
3:52 PM · Aug 5, 2022

(2022年8月11日転載終)
…………………………
(https://twitter.com/praises2014/status/1540967194577600512)
(((Praises5782))) #IStandWithUkraine
@praises2014
もう1つ加えさせて頂くとUNRWA自体が汚職体質で過去には横領で逮捕者も出ており、国連関連組織の中でも職員数が多く、費用も経費も掛かる団体だという点 21年、当時のクレヘンビュール局長は職権乱用疑いが報じられると突如、辞任しました
4:56 PM · Jun 26, 2022

(https://twitter.com/praises2014/status/1556854980296196096)
(((Praises5782))) #IStandWithUkraine
@praises2014
UNRWAの実態
1:08 PM · Aug 9, 2022

(https://twitter.com/ituna4011/status/1557177832220291073)
Lily2@ituna4011
DP訳文、今でも役立ちますか?
10:31 AM · Aug 10, 2022

(((Praises5782))) #IStandWithUkraine
@praises2014
Replying to @ituna4011
Google翻訳のほうが「あれ?」と思える箇所が少ないように思えます。DPは詳細なアルゴリズムは不明ですが「機会学習」ということで、聖書的言い回しなどは貧弱なまま、貧弱な状態で進化を遂げているという感覚があります。
10:38 AM · Aug 10, 2022

(((Praises5782))) #IStandWithUkraine
@praises2014
Replying to @praises2014and@ituna4011
しかし以前、ほんの数年前、Google翻訳でイスラエルをヨルダンと訳して返してきた時には驚愕しました。 使いかたによっては、んんん、役だっております。
10:41 AM · Aug 10, 2022

(https://twitter.com/ituna4011/status/1557218236235923456)
Lily2@ituna4011
つまり、拙訳もかろうじて生きている、と。
1:12 PM · Aug 10, 2022

(((Praises5782))) #IStandWithUkraine
@praises2014
Aug 10
Replying to @ituna4011
会話や大筋理解の上では本当に便利ですが
むしろ専門知識を持たれる方、行間の機微を察知する人、聖書箇所を指していることが分かる人、あの時代のあの話だな、と分かる人の翻訳が尊重される時代に入っているのではないでしょうか
「光と影」を訳せてもその背後の聖書箇所は機械は加味していません

(((Praises5782))) #IStandWithUkraine
@praises2014
Aug 10
それが聖書箇所から来るものと受け手の人間が知らない場合、単なる「ポエム」のように発信される可能性があります
イスラエルについては、要人を含め聖書箇所の引用が多く、これを知らなければ機械が出すまま、ポエムのような、またはイミフだけど文章として成立する機械翻訳を読むことになります

(((Praises5782))) #IStandWithUkraine
@praises2014·
Aug 10
大雑把に大筋理解できる機械翻訳と、専門知識を持った人による翻訳と、棲み分けが進むのかもしれない、と勝手に思っています
1:39 PM · Aug 10, 2022

(https://twitter.com/ituna4011/status/1557218097190535174)
Lily2@ituna4011
私のパイプス訳文の話をしていたつもりなんですが?!
1:11 PM · Aug 10, 2022

(https://twitter.com/praises2014/status/1557225238483517440)
(((Praises5782))) #IStandWithUkraine
@praises2014
Replying to @ituna4011
あ?!
1:40 PM · Aug 10, 2022

(https://twitter.com/ituna4011/status/1557229902335987712)
Lily2@ituna4011
熱心なご説明、お疲れ様でした。
1:58 PM · Aug 10, 2022

(https://twitter.com/ituna4011/status/1557231038438739968)
Lily2@ituna4011
ご愛嬌、ご愛嬌。 毎日暑いですし、コロナ感染拡大も深刻ですし。
2:03 PM · Aug 10, 2022

(https://twitter.com/ituna4011/status/1557232143226802177)
Lily2@ituna4011
DPとは、 ダニエルパイプスの略称。 UNRWAの深刻さは、パイプス訳文の作業を通して知りました。 丁度、10年前の今頃です。 衝撃的でした。拙い直訳でもいいから、早く日本語世界に知らせないと、痛切に思いました。 と
2:07 PM · Aug 10, 2022

(https://twitter.com/ituna4011/status/1557232363922669569)
Lily2@ituna4011
いう流れのつもりでした。
2:08 PM · Aug 10, 2022

(2022年8月11日転載終)
………………………..
(https://twitter.com/praises2014/status/1557234386973519872)
(((Praises5782))) #IStandWithUkraine
@praises2014
Replying to @ituna4011
それをDLと間違う私 他の記事もですが、パイプス氏発信のLily様訳は私も拝見しています 一度、UNRWA体質を知るとニッキ―・ヘイリー氏のUNRWAへの言及やトランプ氏の方針も理解の助けになり、今まで気付かなかった海外発信情報にも目が向くようになりました、有難うございます ところで、
2:16 PM · Aug 10, 2022

(https://twitter.com/praises2014/status/1557235672431202305)
(((Praises5782))) #IStandWithUkraine
@praises2014
Replying to @praises2014 and @ituna4011
勘違いも甚だしい連投をしてしまいましたが、専門家の文章は専門知識を持たれる方が「整える」ことができると思っています、機械翻訳を利用しようがしまいが、です。 Lily様の訳文を通してパイプス氏の論考を拝読できたことは、勿論、大きな助けになっています。
2:21 PM · Aug 10, 2022

(https://twitter.com/ituna4011/status/1557237885967175681)
Lily2@ituna4011
ありがとうございます。 中東とアメリカ政治の訳文は、一番難しかったです。それまでの日本語情報を打ち破る内容でしたし、私の専門外でしたから。 一番訳し易く、楽しかったのは、 ムスリムクリスチャン関係、マレーシア関連、 でした。 明快で大胆な内容でしたが、論理的で説得力がありました。
2:30 PM · Aug 10, 2022

(https://twitter.com/praises2014/status/1557244610681790464)
(((Praises5782))) #IStandWithUkraine
@praises2014
Replying to @ituna4011
パイプス氏の明快で大胆な論考、加えてユーモアもお持ちなのが訳文からも伝わってきました。
2:57 PM · Aug 10, 2022

(https://twitter.com/ituna4011/status/1557245152225558529)
Lily2@ituna4011
うまく訳出できませんでしたが。 全く使いませんが、聞くところでは、機械翻訳は、まだ駄目ですね。
2:59 PM · Aug 10, 2022

(((Praises5782))) #IStandWithUkraine
@praises2014
Replying to @ituna4011
私が見るイスラエル記事に限ると機械翻訳にのみ頼ることへの危険性も感じています 政治家の皆さんも記者もユダヤ教と聖書を土台にして話されることが多く、暗黙の了解の会話の意図は翻訳で伝わりません ヘルツォグ大統領の聖書を土台とした演説翻訳は無惨でした 日々学習を積むことが大切と思えます
3:09 PM · Aug 10, 2022

(https://twitter.com/ituna4011/status/1557253795088052225)
Lily2@ituna4011
はい。研鑽と刻苦勉励。 機械翻訳でパイプス論考を読んだ人が、 私の訳文はとても読みにくい、とブログ上で文句を言っていました。三人ぐらいで盛り上がっていたのに、具体的な指摘はゼロでした。 だからこそ、クリックして原文を読めるようにしてあるのですが。 皮肉なものです。
3:33 PM · Aug 10, 2022

(2022年8月11日転載終)
……………………..
(https://twitter.com/praises2014/status/1557257557307039744)
(((Praises5782))) #IStandWithUkraine
@praises2014
Lily様は「本文に忠実であるため」、と初めから掲げてらっしゃったのに!
3:48 PM · Aug 10, 2022

(((Praises5782))) #IStandWithUkraine
@praises2014
Aug 10
Replying to @praises2014 and @ituna4011
読み易さと言えば、機械翻訳、特にDLは「自然な日本語」に仕上げることを謳っています
文化的な違いのある論をどう自然な日本語に訳せるのか???、イスラエル情報については成果は芳しくないと感じます
読み易さ(大切ですが)=本質を伝えること、とは別と思います
3:56 PM · Aug 10, 2022

(((Praises5782))) #IStandWithUkraine
@praises2014
Aug 10
Quote Tweet
(((Praises5782))) #IStandWithUkraine
@praises2014
May 7
高精度との宣伝で普及した流行り?の翻訳ツールD某
機械学習とのことだがどのようなアルゴリズムなのか
先日、ヘルツォグ大統領のホロコースト追悼日演説をサイトに入力
残念ながら聖書的な言い回しや聖書箇所から来ている言葉の翻訳結果はやや無惨
聖書を知る者ならピンとくる言葉でもあってもだ

(https://twitter.com/ituna4011/status/1557271784139149312)
Lily2@ituna4011
全く同感です。 読み易さ、こなれた日本語訳文が優秀な訳者であるかのように褒め称えられる傾向があります。但し、これは相当、原著者の思考や人柄や行動様式を把握していないと、できない芸当です。 プロの訳者が誤解していることもあります。
4:45 PM · Aug 10, 2022

(https://twitter.com/ituna4011/status/1557272700837834752)
Lily2@ituna4011
聖書翻訳の歴史を知るならば、その困難さは明らかか、と。 ちなみに、私は最新の日本語訳聖書は読みません。 訳した先生方を何人か知っていて、その方々が私にどういう態度だったかを思えば….。 パソコン作業も、便利ですが、味わいが抜けます。
4:48 PM · Aug 10, 2022

(https://twitter.com/ituna4011/status/1557273946109935627)
Lily2@ituna4011
訳文の背景を説明するために、ブログを書いていました。
4:53 PM · Aug 10, 2022

(https://twitter.com/praises2014/status/1557279278328266752)
(((Praises5782))) #IStandWithUkraine
@praises2014
Replying to @ituna4011
はい。聖書を日本語に訳すことの困難さがあり、それを飛び越え、聖書を土台に演説するユダヤ国家の大統領の演説を機械翻訳がどう「自然な日本語」に訳せるのか、と思います。 最新の、というと新改訳でも2017年版が出て多くの箇所が変更されました。Lily様と同様、私の先輩方も最新版は読まれません。
5:14 PM · Aug 10, 2022

(https://twitter.com/ituna4011/status/1557281437279469569)
Lily2@ituna4011
私の研究テーマがマレー語の聖書翻訳史 なので、母国語の和訳聖書の問題は、相当、 読んできました。 新訳は最新の聖書学や国際基準に基づくそうですが、 その聖書学が変な方向にいっている場合も あり、結果的におかしな訳語になってしまっています。 具体的には指摘できませんが。 リベラル流
5:23 PM · Aug 10, 2022

(https://twitter.com/ituna4011/status/1557282845991014400)
Lily2@ituna4011
Great!
5:28 PM · Aug 10, 2022

(https://twitter.com/ituna4011/status/1557352313526059008)
Lily2@ituna4011
思いがけず、今日は翻訳議論が展開してしまいました。 試しに、機械翻訳にかけてみました。

https://deepl.com/ja/translator#ja/en/…

「馬鹿な翻訳やってるんじゃないよ」と入力してみたところ、右側に主語を取り違えた英文が4つ出てきました。 私の意図は相手をなじっているのに、全く反映されていない誤訳。
10:05 PM · Aug 10, 2022

(https://twitter.com/praises2014/status/1557371125474009088)
(((Praises5782))) #IStandWithUkraine
@praises2014
Replying to @ituna4011
>馬鹿な翻訳やってるんじゃないよ
Lily様、お茶目
11:19 PM · Aug 10, 2022

(https://twitter.com/ituna4011/status/1557372656197939201)
Lily2@ituna4011
たまには。
11:25 PM · Aug 10, 2022

(https://twitter.com/praises2014/status/1557419372309753856)
(((Praises5782))) #IStandWithUkraine
@praises2014
さて真面目に 機械翻訳はそれに適した素材なり記事があるんでしょうが、便利な反面、その機械翻訳が適切かどうか、どうやって判断するか 結局、自分で学んだものがないと判断できない 鵜呑みにすると、とんでも無い誤訳にも気づきません 語学の道に、近道無し
2:31 AM · Aug 11, 2022

(2022年8月11日転載終)

以 上
…………….
2023年9月7日追記

(https://twitter.com/ituna4011/status/1699408269658509398)
Lily2@ituna4011
いちじく ざくろ  
なつめやし ぶどう  
オリーブ 大麦 小麦
あれ?きな粉…
10:04 PM · Sep 6, 2023

(2023年9月7日転載終)

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