The article by Talal Asad looks at changing conceptions of religion and its relation to politics. Asad’s article essentially functions as a critical review of relevant literature, tracing (somewhat) chronologically how different scholars have conceptualised and sought to define religion and faith over time. Although he ends the article with questions rather than clear answers or solutions, Asad illustrates some of the ways in which religion influences public life and democracy. In particular, he enquires as to whether or not democratic sensibility as an ethos (be it religious or secular) is compatible with democracy as a state system, or whether the latter undermines the former. Asad suggests that democracy qua state system is exclusive, since it overlaps with many of the elements of a democratic sensibility. He also indicates that the modern notion of religious belief, while a crucial function of the liberal democratic state, does not provide the same function for democratic sensibility.
The other readings were more straightforward and less theoretical, offering a comprehensive view of the establishment of the State of Israel as well as its religious implications. The Status Quo letter to Agudath Israel is a short document from 1958, which outlines the plan for a secular/religious balance in the state, and the struggle to avoid excessive ethnocentrism, while still providing a safe haven (and indeed, homeland) for Jews. In this document, David Ben-Gurion outlines Jewish laws that must be honoured in Israel, but also takes into account the religious freedoms of Christians and Muslims. This reading helps epitomise a problem that can be seen today; namely, that in forming a Jewish state Israel can often be seen to alienate the non-Jewish members of its population. Although Ben Gurion was evidently aware of this danger, this fear has in some ways come to fruition, as even in recent times, not all ethnic groups have been welcomed whole-heartedly into Israel. Again, it highlights the intrinsic relationship between religion and politics with relation to Israel, since the two are inherently connected.
The links on the War of Independence, the Six-Day War, the Yom Kippur War, Yom Ha’zikaron, and the articles on Jewish mourning practices also provided brief overviews of foundational Israeli history and fundamental Jewish traditions. The three wars are foundational, insofar as they were crucial in determining Israel’s borders, and they continue to shape the character of Jewish-Muslim relations. Although the results of these wars were overtly political, we can also see the religious undertones, since both Arabs and Jews fought for their territories not only on the basis of historical right, but also on religious claims to the land. Moreover, the Yom Kippur can be seen to demonstrate explicitly the inextricable nature of religion and politics in Israel, as the Arab forces coordinated their attack on a major Jewish holiday, in order to render their targets weaker and more vulnerable. This seemingly political war was fought not only on both political and religious grounds, but the Aran tactic of attack was linked further to religion.
Although much of the information in the history-based articles was familiar to me, being in Israel for Yom Ha’zikaron and Yom Ha’atzmaut brought new meaning to the history of Israel and the Zionist struggle. Seeping somewhat into the next day’s readings on Israeli independence, it was fascinating to see the religious spirit behind an apparently nationalistic holiday. While in some ways, being out on the streets in Jerusalem felt like Canada Day in Ottawa or Toronto, having an understanding of the complex and bloody history of this young nation – and my relation to it as a Jew – made it quite distinct. In Canada, most of our nationalism is derived from our hockey players and our Timbits. In Israel, there is still a generation of people who fought to establish the freedom and sovereignty of the state. All citizens must complete years of military service, and there is a much greater sense of the struggle for statehood. Also, being able to walk around the Old City (and even party near ancient and holy archaeological sites!) brought to mind the Six-Day War, which provided Israel with these sites so essential and significant for Jewish worship and belief. Though I myself am not theologically inclined, there is something magical about the celebration of Jewish sovereignty in Israel after two thousand years of exile.
Additionally, it was interesting to see how the holiday united seemingly disparate groups of Israeli society. Specifically, seeing Orthodox people celebrating alongside secular Jews was a rather remarkable phenomenon, as it was clear how the celebrations brought everyone together. The one difficult part, which the readings brought up, is the fact that for Arabs, this holiday is in fact a day of mourning, for the country, land, and independence that was lost. Despite the almost Biblical return of the Jews to the land of Israel, the Palestinian displacement is just one example (albeit a very significant one) of the various religious claims within Israel. Again, while they are on one hand politically justified to the land, their religious conviction supersedes any law or agreement by the United Nations or the Israeli government. Remembering how Jewish deliverance through the fulfilment of the Zionist dream implicated the Palestinian people, we see the complexity of this land, which offers a religious foundation for so many different faiths.