描述:
“伊玛目统治下的也门Yaḥyā， 1904年至1948年:资料来源的批判性评估”研讨会讨论了现代也门历史上一个重要的过渡时期，伊玛目Yaḥyā Ḥamīd al- d ā n摆脱了奥斯曼帝国的统治，自1918年以来建立了也门穆塔瓦克kilite王国。在接下来的几十年里，受奥斯曼帝国榜样的启发，伊玛目Yaḥyā在也门北部迈出了现代民族国家建设的第一步，与他的前辈相比，他努力(取得了不同程度的成功)建立了一个更严格、更集中的统治。Yaḥyā的统治以基本的矛盾为特征，直到今天，对他的统治产生了非常不同的看法和评价。一方面，Yaḥyā奉行自治政策，抵抗当时帝国和殖民政权的大规模入侵，这些帝国和殖民政权正在南阿拉伯寻找势力范围、市场、基地和资源。他只与选定的友好国家建立了外交关系，首先是意大利，1959年，穆塔瓦基勒王国与叙利亚和埃及联合(至少在纸面上)，成立了短暂的阿拉伯联合王国(al-duwal al- arabiyya al-muttaḥida)。在国内方面，Yaḥyā投资于国家建设包容性的“现代”机构(军事、行政、政府)和基础设施(公路、铁路、邮政、电报)，其结构被1962年后的阿拉伯也门共和国(YAR)采用。尽管Yaḥyā仍然从根本上怀疑创新和变化，但他实施了一项雄心勃勃的智力教育科学计划，包括在Ṣan (al- khizā na al- mutawakkiliyya和al- madrasa al- Ilmiyya)建立公共图书馆和清真寺大学，以及建立国家博物馆和al-Īmān等期刊。另一方面，Yaḥyā的统治继续基于ahl al-bayt(先知的后代，在也门称为sādah)的统治主张，这是Zaydi hā daī学说中固有的，越来越强制性和(特别是在他的儿子和继承人Aḥmad的统治下)专制的领导风格，并沿着传统结构(sādah，部落，非部落的城市居民，以及包括奴隶在内的弱势群体)，从而保留了也门的宗教取向、领导风格和社会秩序，这些都可以追溯到公元9世纪，这与也门人民和动态的国际环境格格不入，国际环境不断变化，越来越倾向于现代化和阿拉伯民族主义。由于这些矛盾，Yaḥyā的统治至今仍有不同的评价。 While some consider him as a state builder and founder of the modern Yemeni state, and recently also as an early pioneer of anticolonialism, others condemn Yaḥyā and his successor Aḥmad – and Yemen’s imams in general – as despotic tyrants and oppressors. Since post-1962 republican Yemen derived its legitimacy primarily in opposition to Imamic Yemen, there is a pronounced reflex among Yemenis to “position” themselves vis-à-vis this time: to either legitimate the Imamic past or validate the anti-Imamic narrative of the post-1962 republic. The Ḥūthī/Anṣār Allāh seizure of power in 2014, seen by many as a retrograde project aimed at returning to the pre-1962 status quo, further reinforced this support/reject attitude among Yemenis vis-à-vis their past. Given the enormous importance of this period for understanding contemporary Yemen – its intellectual culture, structures, politics, international relations, crises and wars – the lack of research on this crucial time in Yemeni history is astounding. Today we are in a particularly good starting position to reassess this time, since digitization has made a wealth of new materials and historical sources accessible. These include Yemeni sources (e.g. manuscripts, journals, archive holdings, printed books), but also recently discovered legacies of European explorers (along with diplomats, physicians, traders, and writers) including correspondences/epistolary exchanges among themselves and with people in Yemen (including Imam Yaḥyā himself). The travelogues and correspondences recording their observations in Yemen, their encounters with local people, scholars, notables, and the ruling elite constitute unique documents, the evaluation of which enables us to arrive at a refined picture of that time. Taking into consideration this very large, and diverse, corpus of sources, allows for a dispassionate reassessment and rethinking of this crucial time in Yemeni history.
