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Cahiers D'études Sur La Méditerranée Orientale Et Le Monde Turco-Iranien, 22 Cahiers d’études sur la Méditerranée orientale et le monde turco-iranien 22 | 1996 Arabes et Iraniens Pierre-Jean Luizard et Elizabeth Picard (dir.) Édition électronique URL : http://journals.openedition.org/cemoti/817 DOI : 10.4000/cemoti.817 ISSN : 1777-5396 Éditeur AFEMOTI Édition imprimée Date de publication : 1 juin 1996 ISSN : 0764-9878 Référence électronique Pierre-Jean Luizard et Elizabeth Picard (dir.), Cahiers d’études sur la Méditerranée orientale et le monde turco-iranien, 22 | 1996, « Arabes et Iraniens » [En ligne], mis en ligne le 01 mars 2005, consulté le 21 septembre 2020. URL : http://journals.openedition.org/cemoti/817 ; DOI : https://doi.org/10.4000/ cemoti.817 Ce document a été généré automatiquement le 21 septembre 2020. Tous droits réservés 1 SOMMAIRE Editorial Introduction Elizabeth PICARD et Pierre-Jean LUIZARD Espaces-temps, des pays et des hommes Méditerranée arabe, Asie musulmane, où passe la frontière? Thierry BIANQUIS Les Arabes de l'autre rive Anie MONTIGNY Transformation sociale et recomposition identitaire dans le golfe : parfois malgré eux, toujours entre deux Fariba ADELKHAH Islam partagé et poids de la guerre L’arabie saoudite, le pèlerinage et l'Iran Ignace LEVERRIER Sayyida Zaynab, Banlieue de Damas ou nouvelle ville sainte chiite ? Sabrina MERVIN Iraniens d'Irak, direction religieuse chiite et Etat arabe sunnite. Pierre-Jean LUIZARD Des Irakiens en Iran depuis la révolution islamique Ali BABAKHAN Dialogues et perspectives D’Égypte : trois lectures islamiques de la révolution islamique iranienne Nicole KHOURI L’image des iraniens dans les manuels scolaires arabes Talal ATRISSY Arabs and Persians beyond the Geopolitics of the Gulf Fred HALLIDAY Cahiers d’études sur la Méditerranée orientale et le monde turco-iranien, 22 | 1996 2 Recherches La Chine et les républiques d'Asie centrale : de la défiance au partenariat Thierry KELLNER Champ Libre Goft-o-gu, c'est-a-dire dialogue Zarir MERAT La cinquième élection législative en Iran : le vote d'une république mal aimée Morad SAGHAFI Le parlement et la présence politique des femmes en Iran : la loi sur les bourses d'Etat Ziba JALALI NAINI Chronique scientifique Colloque sur les relations arabo-iraniennes: tendances actuelles et perspectives - Qatar - 11-14 septembre 1995 Kaïs JEWAD Séminaire sur le Golfe Persique et les changements structurels du système international - Téhéran - 17-18 décembre 1995 Elizabeth PICARD La redéfinition de la nation, de l'Etat et du citoyen Etienne COPEAUX Chronique artistique Aujourd'hui et hier, le cinéma turc : le point de vue d'un amateur Yves THORAVAL Chronique bibliographique Xavier BOUGAREL, Bosnie, anatomie d'un conflit, Paris, La Découverte,1996, 174 p. Bernard LORY Gerhard HÖPP/Gerdien JONKER (eds), In fremde Erde. Zur Geschichte und Gegenwert der islamischen Bestattung in Deutschland, Berlin, Zentrum Moderner Orient, Arbeitshefte 11. 1996 Regine ERICHSEN Cahiers d’études sur la Méditerranée orientale et le monde turco-iranien, 22 | 1996 3 Editorial 1 1 Comme les rapports entre Turcs et Iraniens ou Turcs et Arabes , les relations entre Iraniens et Arabes sont très peu étudiées, tant les variables historiques, religieuses, culturelles et géopolitiques sont multiples et inextricables. C'est l'un des mérites du dossier central que nous vous proposons. 2 Certes, le dossier confectionné par Elizabeth Picard et Pierre-Jean Luizard, qui l'introduisent ci-après, ne prétend pas à l'exhaustivité. Ce serait du reste impossible vu l'étendue du champ dans tous les sens du terme. Il s'agit d'un sujet difficile, en raison de la rareté des données disponibles mais également du nombre extrêmement réduit de chercheurs qui s'y sont intéressés sans parler de son caractère passionnel y compris parfois pour les universitaires des sociétés en question. Ce dossier constitue à notre connaissance le travail le plus approfondi effectué à ce jour, toutes langues confondues. Il est conçu en trois temps: espaces- temps, précisément; islam partagé et poids de la guerre et enfin, dialogues et perspectives. 3 Depuis l'effondrement soviétique en Asie centrale, les acteurs régionaux ayant une ambition dans la région ont été identifiés par maints observateurs comme étant essentiellement la Russie, l'Iran et la Turquie. C'était faire peu de cas2 d'un géant régional, en l'espèce la Chine, d'autant que celle-ci, par le biais notamment du Xinjiang dont l'actualité nous rappelle qu'il est en effervescence, a voix au chapitre. Thierry Kellner revient sur cette question centrale avec une étude très fouillée et une bibliographie très étendue. 4 La rubrique du "Champ libre" est cette fois-ci particulièrement étoffée concernant l'Iran avec ses élections (sans choix ou comme les autres?), ses femmes, sa vie culturelle, bref des informations et des analyses rares en Occident, où l'on se fait parfois une idée un peu trop rapide et superficielle du régime. Les qualificatifs d'"autoritaire" ou de "totalitaire" qui lui sont souvent appliqués renvoient à des catégories probablement insuffisantes à éclairer la situation iranienne. 5 Vous trouverez également dans ce numéro des comptes rendus sur divers séminaires dont certains sont en rapport étroit avec le thème du dossier central, une chronique cinématographique d'Yves Thoraval sur le cinéma turc, dont la modestie du titre ne doit pas cacher la pertinence du propos. Cahiers d’études sur la Méditerranée orientale et le monde turco-iranien, 22 | 1996 4 6 Enfin nous évoquons deux livres, dont un sur la Bosnie, dont les affinités avec la zone qui nous retient ne sont pas à démontrer et qui est insuffisamment couverte par la production scientifique française et européenne. 7 Nous nous retrouverons, si vous voulez bien, dans quelques mois, avec un dossier sur la Caspienne. 8 Nous vous remercions de votre fidélité. NOTES 1. A ce propos on peut se reporter avec profit à l'ouvrage d'Elizabeth Picard (dir.), La nouvelle dynamique au Moyen-Orient. Les relations entre l'Orient arabe et la Turquie, Paris, L'Harmattan, 1993 et aux articles de Louis-Jean Duclos, "Arabes et Turquie: le cas jordanien", CEMOTI, n° 11, 1991, pp.119-135 et d'Etienne Copeaux, "L'image des Arabes et de l'islam dans les manuels scolaires d'histoire turcs depuis 1931", CEMOTI, n°12, 1991. 2. Ce ne fut pas notre attitude. Nous avons consacré deux études à la question: Dru Gladney, "Constructing a contemporary Uighur national identity: transnationalism, islamicization and State representation", n°13, 1992, pp.165-184 et Michel Jan, "La politique de Pékin à l'égard de ses populations turcophones", n° 16, 1993, pp.255-269. Nous envisageons de publier un dossier spécial sur la question, à partir notamment d'un colloque qui se tiendra à Istanbul les 6-7 avril 1997 sous l'égide de l'IFEA et de l'AFEMOTI. Cahiers d’études sur la Méditerranée orientale et le monde turco-iranien, 22 | 1996 5 Introduction Elizabeth PICARD et Pierre-Jean LUIZARD 1 Qu'est-ce qui, dans les stéréotypes les plus courants de l'autre, oppose Arabes et Iraniens ? C'est sans doute qu'ils se reprochent la même chose: une prétention à un leadership religieux que, de plus, chacun de son côté soupçonne de n'être qu'un paravent au nationalisme expansionniste de l'autre. 2 Cette relation conflictuelle, où domine la suspicion sur les intentions supposées de l'autre, tire sa justification d'une histoire singulière. Lorsque les Arabes conquirent le Moyen-Orient au nom de l'islam, les Persans furent, de tous les peuples convertis à la religion de Muhammad, le principal qui, premier affront, refusa de s'arabiser. Les choses devinrent encore moins acceptables pour les Arabes quand ces mêmes Persans commencèrent à leur disputer une légitimité islamique qu'ils considèrent comme leur propriété exclusive: il s'agissait de savoir lequel des deux peuples, arabe ou persan, pouvait prétendre à une place particulière dans l'islam. Comme il était hasardeux de remettre en cause le rôle des Arabes dans la naissance de la religion, les Persans contournèrent la difficulté en adoptant le chiisme. 3 Ainsi, c'est par l'effet de son infinie miséricorde que Dieu aurait choisi pour sa révélation un messager et prophète parmi les tribus arabes... sans doute, sous-entend- on du côté iranien, pour compenser leur état d'arriération et d'inculture (ce que les Arabes appellent eux-mêmes jâhiliyya, mais que les Iraniens ont tendance à n'appliquer qu'aux Arabes -- parler de jâhiliyya à propos de la Perse de Cyrus et de Darius les ferait rire). Très vite, pourtant, les Arabes se seraient montrés indignes de la mission divine qui leur avait été confiée et leurs vieux démons reprirent le dessus avec l'avènement des Omeyyades, présenté comme le triomphe de la "tribu arabe" sur le "vrai islam". 4 Du côté arabe, on base plutôt la supériorité spirituelle des Arabes sur le fait que la révélation a été faite en arabe à un Arabe, et sur une supériorité militaire, celle d'un expansion voulue par Dieu, là où les Iraniens mettent en avant ce qu'ils considèrent, eux, comme leur supériorité culturelle. Pour ces derniers, l'islam n'aurait fait que reprendre la gloire culturelle de l'ancienne Perse et, si l'arabe est la langue de la révélation, le persan serait celle du paradis. Le mépris iranien pour les Arabes, "tribus bédouines arriérées et incultes", colle encore à la peau de nombreux intellectuels de l'autre côté de la frontière. Combien d'Iraniens sont persuadés que l'Egypte et le Liban Cahiers d’études sur la Méditerranée orientale et le monde turco-iranien, 22 | 1996 6 qui ont connu, à l'instar de l'Iran, des civilisations préislamiques glorieuses, ne peuvent pas être "arabes" mais "pharaonique" ou "copte", et "phénicien". Les préjugés anti- arabes sont les plus forts chez les adversaires de la République islamique, celle-ci ayant, de façon notable, contribué à diffuser une image des Arabes plus positive parmi les Iraniens.
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