Chris Harman Quotes

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إن الناس دائما قادرون على اضفاء تفاسير متنوعة على الأفكار الدينية التى يعتنقونها، تعتمد على موقعهم المادي وعلاقتهم بالآخرين والصراعات التى ينخرطون فيها.
Chris Harman (The Prophet and the Proletariat: Islamic Fundamentalism, Class and Revolution)
الأهم بالنسبة لهذه الإصلاحية الإسلامية هو تغيير أخلاقيات المجتمع، بدلاً من تغيير المجتمع نفسه. وليس الأهم هو إعادة بناء المجتمع الإسلامي (الأمة) من خلال تحويل المجتمع، ولكن بفرض أشكال معينة من السلوك داخل المجتمع القائم، وعدوها ليس الدولة أو الطغاة المحليين، ولكن قوى خارجية يعتقدون أنها تقضى على القيم الدينية وهى في نظر الدعوة "اليهودية والصليبية" و"الشيوعية"و"العلمانية" ويتضمن الجهاد للتعامل مع هؤلاء صراعاً لفرض الشريعة. فهى معركة لدفع الدولة الحالية لفرض نمط معين من الثقافة على المجتمع، بدلا من كونها معركة للإطاحة بالدولة.
Chris Harman
Humanity increased its degree of control over nature, but at the price of most people becoming subject to control and exploitation by privileged minority groups.
Chris Harman (A People's History of the World: From the Stone Age to the New Millennium)
لا يوجد تحرك أوتوماتيكي من معرفة حدود الحركة الإصلاحية الإسلامية إلى الاتجاه نحو السياسة الثورية، بل تؤدى حدود الإصلاحية إما إلى جماعات وعصابات إرهابية تحاول التحرك دون قاعدة جماهيرية، أو في اتجاه الهجوم الرجعي على ضحايا مشكلات النظام. ولأن كلا الاتجاهين يعبر عن نفسه بنفس اللغة الدينية، يوجد غالباً سيادة لاتجاه على آخر. فمن يريد الهجوم على النظام والامبريالية يهاجمون الأقباط والبربر والنساء المتبرجاء، ومن لديهم كراهية غريزية للنظام ككل يقعون في فخ الرغبة في التفاوض حول الشريعة من خلال الدولة. وعندما توجد انقسامات بين المجموعات المتصارعة -أحياناً ما تكون عنيفة لدرجة أنهم يشرعون في قتل بعضهم البعض كمرتدين عن الإسلام الحقيقي- يعبر عنها بطرق تخفى الأسباب الاجتماعية الحقيقية وراءها.
Chris Harman
Christianity had not started off as the ideology of an empire. Virtually nothing is known about its supposed founder, Jesus of Nazareth. There is not even any definite proof he was a historical rather than a mythical figure. Certainly the proof is not to be found in the Christian New Testament. It claims his birth was in Bethlehem in the Roman province of Judaea, where his family had gone for a census during the time of Augustus. But there was no census at the time stated and Judaea was not a Roman province at the time. When a census was held in AD 7 it did not require anyone to leave their place of residence. Similarly, the New Testament locates Jesus’s birth as in the time of King Herod, who died in 4 BC. Roman and Greek writers of the time make no mention of Jesus and a supposed reference by the Jewish-Roman writer Josephus is almost certainly a result of the imagination of medieval monks.100
Chris Harman (A People's History of the World: From the Stone Age to the New Millennium)
The reality [of what life was like for the whole of our species for at least 90 percent of its history] was very different to the traditional Western image of such people as uncultured 'savages', living hard and miserable lives in 'a state of nature', with a bitter and bloody struggle to wrest a livelihood matched by a 'war of all against all', which made life 'nasty, brutish and short'. People lived in loose-knit groups of 30 or 40 which might periodically get together with other groups in bigger gatherings of up to 200. But life in such 'band societies' was certainly no harder than for many millions of people living in more 'civilised' agricultural or industrial societies. One eminent anthropologist has even called them 'the original affluent society'. ...An early Jesuit missionary noted of another hunter-gathering people, the Montagnais of Canada, 'The two tyrants who provide hell and torture for many of our Europeans do not reign in their great forests--I mean ambition and avarice...not one of them has given himself to the devil to acquire wealth'. ...Richard Lee is quite right to insist: "It is the long experience of egalitarian sharing that has moulded our past. Despite our seeming adaptation to life in hierarchical societies, and despite the rather dismal track record of human rights in many parts of the world, there are signs that humankind retains a deep-rooted sense of egalitarianism, a deep-rooted commitment to the norm of reciprocity, a deep-rooted...sense of community.
Chris Harman (A People's History of the World)
Names like Christopher Hill, Geoffrey de Ste Croix, Guy Bois, Albert Soboul, Edward Thompson, James McPherson and D D Kosambi spring to mind.
Chris Harman (A People's History of the World: From the Stone Age to the New Millennium)
The rich, being haughty, acted evilly; the poor, being poverty stricken, acted wickedly’.30
Chris Harman (A People's History of the World: From the Stone Age to the New Millennium)