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Stories tagged with “Judaism

Alyssa

Is Fantasy Inherently Christian?

I’m intrigued, if not entirely convinced, by some of the arguments Erik Kain explores here about whether fantasy is an inherently Christian genre. He quotes D.G. Meyers on C.S. Lewis, who writes that:

Lewis said in a 1947 essay that “To construct plausible and moving ‘other worlds’ you must draw upon the only real ‘other world’ we know, that of the spirit.” No statement about the genre has ever been more definitive. The bedrock premise of fantasy, which cannot be waived without voiding the genre, is the existence of a spirit realm. Lewis’s Narnia, Tolkien’s Middle Earth, Rowling’s “wizarding world,” parallel universes of all kind are imaginative reconstructions of Christianity’s first principle: namely, that the “kingdom of heaven” is the only true world.

I’m not sure I agree with the premise that fantasy depends on the idea of another world. Certainly there’s some fantasy that depends on escaping entirely to a parallel universe, whether it’s accessible at the back of a wardrobe or through a competitive, Ivy League-style entrance exams process. But another world is hardly a Christian concept: Islam has highly developed and debated visions of limbo, judgment, hell, and heaven.

And there’s also fantasy based on the idea that we simply don’t know everything about the world that we live in, that there is power that we can access here and now if we know where to look for it and are determined enough to exercise it, all of which give us plenty of hooks in Jewish and Islamic tradition. In the former, take the legend of the golem, the idea that by very hard work and access to esoteric knowledge, rabbis were able to summon protectors for the Jewish people from the earth. There’s also a strong tradition of Jewish mysticism and Messianism, which suggests a permeable boundary between realms and regimes. Judaism has a demonic tradition that includes creatures like Dubbyks and Mazikeen, just as Islam has Jinns, Ifrits, and angels. Christians aren’t the only ones to have fairy realms or ghosts. And in Judaism, the Reconstructionist drive toward human transcendence and elimination of oppression is a framework for an epic quest that can take place in the here and now.

I think the point is more that, as a modification of how Erik puts it, that the fantasy that we see on the American market is “not founded in Christian themes so much as it is rooted in distinctly Anglo-Saxon mythology. And not just the mythology of the Medieval, feudalistic period, but the pre-Christian myths of the faerie-folk as well.” That we see certain things on the market doesn’t mean that fantasy is limited to those things, or inherently grows out to those things. It just means that we’re reliant on old patterns. I don’t think Neil Gaiman’s American Gods is perfect, but it is a rich illustration of the possibilities of Egyptian gods of death, of pre-Christian totem spirits, of Ifrits on the streets of New York for fantasy even if it doesn’t fulfill all of that promise itself.

Alyssa

NBC’s Potentially Brilliant Show About Islam, Judaism, Cross-Cultural Understanding, And Extremism

The last time NBC tried to do a show that was primarily about non-white, non-Christian people, it ended up with Outsourced. By which I mean a show rooted in the idea that Indian people have funny names, Indian food is poison, Hinduism is pretty strange, and Indians either over- or under-adapt to American culture. To be fair, Outsourced is also about the fact that Americans have deeply terrible taste in novelties, inclining towards the racist, purile, violent, and drunken. But still. Not a victory for tolerance and mutual understanding.

Which makes the news that the struggling network’s taken the intriguing step developing a comedy based on The Infidel quite heartening. The original movie follows the misadventures of a moderately observant British Muslim, played by Omid Djalili (who has had a deal with the network in 2002 but never seen a project come through) who, on the eve of his son’s engagement to the stepdaughter of a radical imam and shortly after his mother’s death, discovers that he was adopted — and that he was born to observant Jewish parents. And to complicate matters further, his father is alive, but gravely ill, and being taken care of by a rabbi who won’t let the son his charge gave us see his father unless the son makes a serious study of Judaism. So he seeks out the tutelage of a depressed, divorced Jewish cabbie, played brilliantly by Richard Schiff.

A lot of the movie’s power is in its rawness. When Mahmud, the main character, first tells Lenny, the cabbie, that he’s Jewish, Lenny spits back, “I’m the shoe bomber. Pleasure to meet you.” In prepping Mahmud to go to his first bar mitzvah, Lenny goes through a checklist of things Mahmud probably shouldn’t bring up, including “Hitler. Protocols of the Elders of Zion. Hitler. The fact that you’re actually a Muslim.” And in a raw showdown between Mahmud’s father’s rabbi and Mahmud, Lenny pits cultural Judaism against Jewish religious knowledge, telling the rabbi, “My friend has drunk my chicken soup. He’s danced like a Cossack in my living room, he told a funny story at a bar mitzvah and got a good laugh. I’m a Jew, and my friend is Jewish enough for me.” Jews aren’t the only ones with intra-faith tensions. “Give me one reason that can calm me down about inviting Arshad Al-fucking Stalin into my family!” Mahmud despairs as he grapples with how to reconcile his son’s happiness and the prospect of ending up permanently connected to a preacher of hatred. The show even has one of the funnier, more effective satire of British hate speech laws I’ve ever seen, complete with Jack Benny jokes.

The movie’s not perfect. It ends in a really profoundly stupid twist ending, which fortunately doesn’t invalidate any of the very funny work that comes before it. In a fall that’s felt divided between not particularly funny comedy and drama that’s excellent but that can be spiritually wearing (I love Homeland, but it does not make me feel very good about humanity), the prospect of a show that is extremely precisely irreverent is bracing. With faith, extremism, and terrorism in particular, when folks have gotten open about their feelings in American culture in recent years, it’s resulted in stuff like Holy Terror, art that’s dialogue-ending rather than continuing the conversation.

There are lots of questions here: whether NBC will be able to execute The Infidel with the same courage as the original; whether Richard Schiff can be peeled away from Criminal Minds to reprise his role; what the long-arc plot will be. But this is a worthy experiment. It shows signs of the genuine daring and ambition Bob Greenblatt demonstrated at Showtime. And while it doesn’t really make up for NBC’s cowardice regarding projects that involved Djalili in the aftermath of Sept. 11, it’s a small step in the right direction towards making good use of his talents, and for the cause of getting us toward a Muslim Cosby show.

Special Topic

Guest Post From Rabbi Aryeh Cohen: Occupy Wall Street And The Path Of Righteousness

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A proudly Jewish protester at Occupy Wall Street.

Our guest blogger, Rabbi Aryeh Cohen, Ph.D, is associate professor of Rabbinic Literature at the American Jewish University. He is the author of the forthcoming book Justice in the City: Toward a Community of Obligation (Academic Studies Press) and blogs at Justice-in-the-City.com. He sits on the boards of the Progressive Jewish Alliance/Jewish Funds for Justice and Rabbis for Human Rights-North America.

We have moved into the second stage of OWS, in terms of media perception. Now, the refrain is: “What do they want?“ This raises the question: What is the society that we want? What would a just society look like? As a rabbi and a scholar of the classical Jewish tradition, my first instinct is to look for answers in the tradition.

The just society that emerges from a reading of the classic canon of Rabbinic literature, is what I call a “community of obligation.” Residency in a city is determined by the assumptions of the obligations of the city. According to the Talmud a person is considered a resident at different times for different obligations. At thirty days one is taxed for the soup kitchen, at six months the clothing fund, etc. There is no term of residency required in order to eat from the soup kitchen. In fact the discussion in the third century Mishnah takes the opposite tack. The obligation is placed upon the community to provide for a poor person wandering from town to town, who is not a resident of this town, at least two meals worth of food and the necessities for sleeping.

So the first point is that being part of a city entails the obligation to fulfill the needs of others in the city who are in need through the social welfare institutions of the government. Redistributing resources so that everybody has enough to be able to support themselves with dignity.

The tradition does not envision this relief coming from voluntary charity organizations. The money that is distributed is assessed and collected by the institutions of the city. It is a tax. In the community of obligation, once everybody’s basic needs to be able to exist with dignity (food, shelter, clothing, education, health care) are met, individuals are free to amass as much wealth as they wish. However, until that time, individual wealth is under lien by the community.

In a community of obligation labor is not a commodity which is bought by an employer from a worker. Rather, an employer pays a worker enough to support herself with dignity in order that she might do the work that is necessary. Labor relations, according to one story in the Talmud, are governed by the Biblical verse: ”So follow the way of the good, And keep to the paths of the just.”

Now, that an investigative report revealed that Amazon.com, the global multi-billion dollar corporation, was penalizing and firing workers for not keeping productivity up in 105 and 110 degree heat, it bears repeating that if righteousness and justice are not embedded in labor law, then it is neither law nor justice.

So for now, my humble shout out to the holy community in Liberty Square, New York, hoist a sign for me which reads: So follow the way of the good, And keep to the paths of the just.

Yglesias

Elliot Abrams Denounces American Jews for Not Exhibiting Sufficient “Dual Loyalties”

Abrams

One of the hottest charges in any ethnic community with substantial ties to a foreign country is that its members are exhibiting “dual loyalties,” eager to advance the interests of Armenia or Ireland over those of the United States of America. Naturally, this occurs in the context of disputes over Israel policy as well. But one curious element in the discourse around this topic is that the very same Jewish conservatives who I’m sure would react angrily if someone accused them of dual loyalties have no problem castigating liberal Jews for being unduly committed to our status as Americans.

Take Elliot Abrams’ offering in Commentary’s unhinged series of articles on Obama, Israel, and American Jews:

But my own sad prediction is that among non-Orthodox Jews, the real divide will be between activists (whether leaders of community organizations, synagogue officials, major donors, or regular synagogue goers) and the broader majority of Jews. The activists will dump Obama; the rest will not, for their commitment to Israel and, for that matter, to Judaism is simply less powerful than their secular religion—liberalism as represented in the Democratic Party. Whatever excuse they supply themselves (for example, the Republican candidate for president, or even vice president, will undermine “a woman’s right to choose”), they will be displaying their priorities. Israel is simply not near the top of their list.

For which reason, more committed Jews can only thank God for the greater commitment of so many evangelicals—whose party loyalties have not become a religious faith and who will indeed dump Obama if he abandons Israel in a time of peril.

But of course most Jews will vote for the political party that advances the policy agenda, including on abortion rights, that most Jews agree with. What on earth else are people supposed to do? The implication that evangelical Christians are more Jewish than most actual American Jews is an almost self-refuting assertion.

Media

Peretz Claims Someone in White House “Has It In” for American Jews; Robinson and Tutu are Anti-Semites

Another day, a bit more smears and character assassination from New Republic editor in chief Martin Peretz:

[Obama] may not himself have made the decision to honor the contemptible Mary Robinson, arguably a real bigot, with the Medal of Freedom. But, then, there is someone in his entourage who is leading him astray, gravely astray. And that someone has it in for Israel and for American Jews, too. [...] And the fact is that Tutu will also receive the Presidential Medal of Freedom at the White House in mid-August. He is one of those many people who seems to have a tic about or a tic against the Jews. [...] So how about this rule for the White House? When conferring honors, only one anti-semite to the batch.

These are some pretty serious accusations, particularly the idea that Obama has fallen under the influence of someone in his entourage who “has it in . . . for American Jews, too.”

Yglesias

The Israel Test

israeltestjpg

Around the office last week we all had a good chuckle over the arrival of a book called The Israel Test whose promotional sheet advertises the book with the headline “WASP Prophet of Reaganomics calls Israel the crucial battlefield for Capitalism and Freedom in our time.” But it was just today that I started reading further. The argument turns out to be somewhat unusual in that it hinges in part on what chapter three dubs “The Tale of the Bell Curve,” in other words the innate genetic superiority of the Chosen People relative to the goyim. He offers some intriguing examples to illustrate this point beyond the familiar fact that Jews win lots of Nobel Prizes and are good at chess. For example:

Yes, there is a religious component in anti-Semitism, but there is also a political and economic element, reflected in the objective anti-Semitism of Karl Marx, Noam Chomsky, Friedrich Engels, Howard Zinn, Naomi Klein, and other Jewish leftist leaders who above all abhor capitalism. Jews, amazingly, excel so readily in all intellectual fields that they outperform all rivals even in the arena of anti-Semitism.

Alternative interpretations would include the possibility that Naomi Klein probably isn’t an anti-Semite, or even that when you combine belief Jewish genetic superiority with the fact of Jewish proclivity for left-wing politics that you seem to get the conclusion that left-wing politics is correct. Back to the publicity material, we learn that what’s so awesome about Israel is that it “concentrates the genius of the Jews in one place.” Which at least to my eye makes it sound a bit as if Gilder likes Israel in part because he wishes American Jews would leave him alone and go live there instead.

Yglesias

The Democrats’ Jewish Problem

Before the 2008 election, there were three Jewish Republicans in congress. Now one of them (Norm Coleman) lost his seat and another (Arlen Specter) has switched parties. It’s gonna be a lonely Hanukkah for Eric Cantor.

Yglesias

A Job for Norm

Norm Coleman’s still fighting for the Minnesota Senate seat he already lost, but he’s also taken new employment as a consultant to the Republican Jewish Committee. The RJC is extremely good at getting the press to write stories every four years about Jewish voters turning against the Democrats. It’s not so good at actually getting Jewish voters to turn against the Democrats, who regularly get 75-80 percent of the Jewish vote.

Yglesias

RJC: Obama Will Lead to Second Holocaust

Greg Sargent got his hands on this charming mailer from the Republican Jewish Committee:

worriedjews_1.jpg

Concerned about Barack Obama? You should be. History has shown that a naive and weak foreign policy has resulted in tragic outcomes for the Jewish people.

Charming stuff, and following hot on the heels of a Pennsylvania GOP email making similar fearmongering efforts aimed at Jewish voters. Meanwhile, polling shows that American Jews are likely to vote for the Democratic candidate in the same overwhelming numbers we always do. The whole subplot over the past seven years wherein far-right elements whose political views have nothing in common with those of American Jews and whose candidates are rejected by American Jews in staggering numbers pose as the world’s great defenders of Jewish interests has been very odd. Out of all American ethnic groups, Jews are second only to African-Americans in their loyalty to the Democratic Party and arguably have the most firmly progressive convictions of any group out there. Presumably a Republican could win a larger share of the Jewish vote, but that would have to be accomplished by taking steps to actually move closer to the views and concerns of Jewish voters instead of endless repetition of this kind of fearmongering.

Yglesias

Obama and the Jews

obama_yarmulke_kippah_from_forward_1.jpg

Ethan Porter has an interesting piece on “Why the Jews finally came home to Obama.”

When thinking about this kind of issue, though, it’s worth recalling that what normally happens in elections is that people vote the way they normally vote. Nobody’s surprised to see Barack Obama getting a huge share of the black vote, and Bill Clinton was always wildly popular in the African-American community, but of course black voters also overwhelmingly pulled the lever for John Kerry. But at one point in the spring and summer of 2004, it was thought that Kerry might have trouble motivating black voters for various reasons. That’s not to say that the worrying was useless or unnecessary, but it is to say that research shows that the main thing that campaigns do is “remind” partisans of the reasons that they’re partisans and bring them around to voting for the party that they always vote for. Thus, when we started this general election cycle there were certain traditional Democratic demographic groups (Jews, Hispanics) that seemed skeptical of Obama, while McCain was a widely popular “maverick” views skeptically by conservatives. But over the course of the campaign, Jews and Hispanics came to like Obama, conservatives came to like McCain, and both candidates saw their cross-partisan appeal fade. Campaigns are important because if you didn’t actually do the campaigning this stuff might not happen and then you’d be in a world of pain. But it shouldn’t come as shocking to anyone that a presidential campaign was able to bring its party’s traditional voters along.

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