Bat Ye’or’s 2005 Eurabia: the Euro-Arab Axis portrayed Western Europe’s recrudescent dhimmitude, chronicled in real time, by our most informed contemporary scholar of the dhimmi condition. Living as an eyewitness in Geneva—a major European center, with its United Nations, NGOs and other international fora—Bat Ye’or described in painstaking detail, the ongoing transformation of Europe into “Eurabia,” a cultural and political appendage of the Arab/Muslim world.
The use of the term “Eurabia,” she noted, was first introduced, triumphantly, in 1975 as the title of a journal, Eurabia (catalogued at WorldCat; 1975-1977) edited by the President of the Association for Franco-Arab Solidarity, Lucien Bitterlein, and published collaboratively by the Groupe d’Etudes sur le Moyen-Orient (Geneva), France-Pays Arabes (Paris), and the Middle East International (London). The articles and editorials in this (1975-77) publication called for common Euro-Arab positions, at every level – social, economic, and commercial – and were contingent upon the fundamental political condition of European support for the Arab (and non-Arab) Muslim umma’s jihad against Israel. These concrete proposals were not the musings of isolated theorists – they in fact represented policy decisions conceived in conjunction with, and actualized by, European state leaders, their ministers of foreign affairs, and European Parliamentarians.
Now, a mere six years later, in her newly released “Europe, Globalization, and the Coming Universal Caliphate,” Bat Ye’or updates her analysis to demonstrate how Western Europe’s ongoing, morally grotesque Eurabian metamorphosis is actively advancing—via the United Nations, in particular—Islam’s eternal quest for earthly domination under the Sharia, i.e., a global Caliphate.
Bat Ye’or’s sobering conclusions from this indispensable new work (pp. 183-185) are reproduced below:
While writing this study I was reminded of a question that greatly troubled me twenty-five years ago when researching “Les Chretientes d’Orient entre jihad and dhimmitude” (1991). How did Christian peoples and states, some with powerful armies and the richest cultures of their times, collapse when faced with the onslaught of jihad and dhimmitude from the seventh to the fifteenth centuries? Now I no longer ask myself this question. The breakdown process that I sued to study and documented in old chronicles I have seen taking place in today’s Europe. When I examined the past I saw it repeated in the present, under my very eyes. Indeed, the present situation is reminiscent of the one that followed the Muslim conquests. Keeping Christian officials in their positions maintained a semblance of continuity. Behind their foggy screen, Islamization could penetrate within every stratum of the vanquished societies. However, with time, the collapse of this edifice revealed the true role of these ministers, whose job was to enforce upon their the caliphate’s orders, under pain of death. I was missing one essential link in the chain of events: the motivations of human beings that lead them in an unswerving direction within the chaos of events, the undeviating route toward an ultimate objective. Now this link is revealed in the mix of fears, cowardice, corruption, hatred and short-term aambitions that within the space of forty years have led Europe along the road to Eurabia, an interim stage in an even more profound change.
Is there a moral to the story? For Judeo-Christian societies the answer is affirmative, because the Bible, the spiritual bedrock of these societies, grants man freedom and dignity, as well as their corollary: responsibility. The biblical meaning of good and evil having penetrated every aspect of Christianity, the latter could not survive its hatred of Israel any more than self-inflicting poison.
Active in its pursuit of its own Islamization, Europe encouraged the rejection of the Hebrew Bible. Loyalty to their origins was a rear-guard action fought by heroic resisters. Pressured by governments, the Churches have supported the Palestinian heresy of the Sabeel Liberation Theology Center, professing an Islamized Marcionite Christianity, which has not only removed all Hebrew Bible roots, but has also dispossessed the Jewish people of its own timeless heritage and transferred it to the Palestinians. “Arab Palestine” and no longer the Church has become the new Israel. This majority movement in Europe today is the weapon of the OIC [Organization of the Islamic Conference; since June 28, 2011, Organization of Islamic Cooperation, which represents all 57 Muslim states, and is the largest voting block in the United Nations]. Cut off from its base, Christianity can thus be reclaimed for Islam. That would seem to be the mission of the Jerusalem Sabeel Center and the Arab Eastern Churches.
Beside a cult hatred for Israel and the Bible, there have been other dynamics involved in the disintegration of Europe. However, for me this aspect would appear to present one of the main elements of the Europe-OIC alliance, because the demise of Israel is essential for the OIC in its conquest of the Christian West. Israel was born from the liberation of men and women from slavery and with their freedom came moral responsibility—characteristics that are consubstantial with the meaning of Israel since antiquity. The rejection and even hate-filled divorce from that spirit of liberty opened up the way to the dhimmitude preached by the Arab Churches, and for Christians to a total rejection of their identity. The renewal of Euro-Arab alliances formed by fascists and Nazis gave substance to the Palestinian, Muslim-Christian cult of substitution for Israel. The fight against Israel, inherent in the choice of Palestine, provided the basis for the erection of Eurabia. This ideology determined the denial of jihad and encouraged the self-destructive policies of moral and ideological Islamization within Europe.
It is evident that such choices, which are endemic within Christian societies, represent permanent currents that will lead ineluctably to the destruction of Judeo-Christian and Enlightenment values. It has determined the choice of servitude over freedom, as we are seeing it today. Because one cannot compromise on one’s own identity and freedom, unless one is already a slave…or a dhimmi.
Europe has lost its bet. A hostage to hatred of Israel, it thought it could salvage peace by its surrender to Palestinian terrorism since the late 1960s. Burnishing the instruments of its own defeat, it has argued that terrorism will not be defeated through the military option, but rather through dialogue, multilateralism and multiculturalism, the main argument of the coming Caliphate. It has made clever use of such instruments to justify the surrender strategy and to turn Israel’s military victories into political defeats, running to the rescue of its implacable enemies in order to keep the conflict alive.
The Palestinization of Europe has brought the Caliphate into the cities of Europe. It has advanced through the denial of the dangers and the obfuscating of history. It has moved forward on gilded carpets in the corridors of dialogue, the networks of the Alliances and partnerships, the corruption of its leaders, intellectuals and NGOs, particularly at the United Nations. The Caliphate is already alive and growing within Europe, in the extinction of the basic freedoms, control over thought, opinions and culture, subverting democratic laws by Sharia, fatwas, self-censorship and fear—inseparable companions of dhimmitude.
The universal Caliphate, for which Europe provided a stepping-stone at the UN, stands before us, bringing together political and religious power. It has set itself up as the protector of the Muslim immigrant masses in the world and requires that they remain firmly anchored in the Islamic traditions of the Koran and Sunna, follwing the Sharia laws while the Europeans are called upon to abandon their historic values and even their identity condemned as Islamophobia. Today, muffled rumblings are arising from the peoples of Europe, announcing to those who created this situation that they will not escape the judgment of history.
