犹太复国主义和政治神学

IF 0.3 0 RELIGION Political Theology Pub Date : 2023-10-04 DOI:10.1080/1462317x.2023.2262226
Raef Zreik
{"title":"犹太复国主义和政治神学","authors":"Raef Zreik","doi":"10.1080/1462317x.2023.2262226","DOIUrl":null,"url":null,"abstract":"ABSTRACTThis paper is an attempt to identify what is unique about the political theology of Zionism. It also explores what the consequences of this uniqueness might be, particularly with regard to future decolonization projects of Israel-Palestine. Dealing with the case of Zionism and Israel is interesting because it allows us – in fact, it forces us – to ask questions about the nature of modernity, liberalism, secularism, colonialism and nationalism writ large. Zionism itself combines many aspects of modern Europe, including nationalism, colonialism, religion, liberalism, and socialism; this raises the question of whether we can offer a critique of Zionism that is not also a critique of the modern Europe that invented all of these categories and practices. All these issues raise the question of how we are to judge Zionism. Can we offer a critique of Zionism that is not at the same time a critique of Europe?KEYWORDS: ReligionZionismnationalismpolitical theologyPalestinesecularizationdecolonization Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 See Yakobson and Rubinstein, Israel and the Family; and Sapir and Statman, Religion and State in Israel.2 See in general: Friling, “What Those Who Claim Zionism,” 848–872; Shapira, “The Debate Over New Historians in Israel,” 888–909; Lissak, “‘Critical Sociologists and Establishment Sociologists,” 84–108; and Aronson, “Settlement in Eretz Israel,” 217.3 For example, see Massad, “The Persistence of the Palestinian Question.” See also Zureik’s early work on the subject deploying the colonial frame in Palestinians in Israel, and his updated and extended approach in Israel’s Colonial Project in Palestine. For early approaches that locate Zionism within a global colonial and imperial frame see Trabulsi, “The Palestine Problem,” 53–90.4 See Rouhana, “Religious Claims and Nationalism in Zionism,” 54–87 and Shalhoub-Kevorkian, “Sacralised Politics,” 134–158. Both writers stress to some extent the unique case of Zionism and the difficulty in reaching a secular politics that can lead to the decolonization of Palestine.5 See my paper “Notes on the Value of Theory – Readings,” 1–44.6 In this regard, I clearly agree with Rouhana and Kevorkian’s critique of Zionism, though I differ in my level of belief in western liberal democracies and universal values.7 Derrida, for example, critiques Zionism in this way. Zionism, he argues, is just another example of identity politics. But are all identity politics the same and as bad as each other? See Raef Zreik, “Rights Respect and the Political: Notes from a Conflict Zone” in Living Together: Jacques Derrida’s Communities of Violence and Peace ed. Elisabeth Weber.8 On this distinction, see Brubaker, Nationalism and Citizenship and Plamenatz, “Two Types of Nationalism,” 22. In the context of the study of Zionism, see Sternhell, Founding Myths.9 See Piterberg, The Returns of Zionism; Rose, The Myths of Zionism; Ohana, The Origins of Israeli Mythology. See, for example, the way the Jewish Agency itself reports the different visions of Zionism and the terminology used under the rubric Zionist Dreams https://archive.jewishagency.org/jewish-community/content/24079/ (accessed on March 8 2023). In this regard I use the word “myth” not in a pejorative way to mean false representation.10 This is best manifested in Herzl’s writing. See footnotes no. 39–54 below and my discussion of Herzl.11 On the Negation of exile as organizing principle in Zionism, see Krakotzkin, “Exile Within Sovereignty” (Hebrew); Yehia “The Negation of Galut.”12 See Ophir and Rosen-Zvi, Goy: Israel's Multiple Others. In the Hebrew translated version they expand on the subject of special ways the Goy constitutes the other and the unique mode of othering.13 I refer here to Asad’s two major works Formation of the Secular and Genealogies of Religion. See also Mahmood, Religious Difference in a Secular Age.14 Asad, “Thinking About Religion” in Orsi, Cambridge Companion, 36–57.15 Schilbrack, “Religions are There Any?” 1113.16 Omer, “Modernist Despite Themselves,” 30–31.17 Brubaker, “Religion and Nationalism-Four Approaches,” 2–20; and Zubrzycki, The Crosses of Auschwitz, 118–123.18 Gellner, Nations and Nationalism; and Anderson, Imagined Communities.19 Hobsbawm, The Invention of Tradition. By contrast, some scholars associate nationalism with the period of the Spanish Inquisition. See, e.g., Marx, Faith in the Nation.20 Kedourie, Nationalism.21 Durkheim, The Elementary Forms of Religious Life.22 Ibid., 9.23 227.24 Hayes, Nationalism.25 Anderson, Imagined Communities, 24.26 Schmitt, Political Theology, 37.27 These approaches differ from those that stress the hermeneutic aspects of religion as ongoing flux of practices and interpretations. For other non-functionalist readings, see Geertz, “Religion as a Cultural System”.28 Brubaker, “Religion and Nationalism: Four Approaches,” 9; Smith, Nation and Nationalism in a Global Era; and Smith, Myths and Memories of the Nation.29 Jakelić, Collectivistic Religions.30 Hastings, The Construction of Nationhood.31 Akenson, God’s Peoples.32 Hutchinson and Lehman, Many Are Chosen.33 Muldoon, The Spiritual Conquest of the Americas; González and Justo, Christianity in Latin America; and Armitage, The Ideological Origins of the British Empire.34 Taylor, A Secular Age; Casanova, Public Religions in the Modern World; Milbank, Theology and Social Theory; Shakman Hurd, Politics of Secularism.35 Jakobson and Pellegrini, Secularism.36 Avineri, “Zionism and Jewish Religious Tradition.”37 See Yadgar, Israel’s Jewish Identity Crisis, 10.38 Ibid., Herzl, 100.39 Herzl, Altneuland, 108.40 Ibid., The Jewish State, 147.41 Ibid., 146.42 Shapira, “Herzl Ahad Ha-Am and Berdichevsky”; Laqueur, A History of Zionism, 81, 111.43 Herzl, Altneuland, 53.44 Ibid., 109.45 Ibid., 109–110.46 Ibid., 62.47 Ibid., The Jewish State, 148.48 Ibid., 14749 Ibid., 83.50 Ibid., Altneuland, 33.51 Ibid., The Jewish State, 103.52 Herzl, Altneuland, 188–9. Shlomo Avineri does not see any religious connotation here, but rather only a national one, given that the temple is a national symbol as well. See Avineri, Herzl, 167. But this is precisely the problem and not the solution.53 Herzl, Altneuland, 217.54 Ibid., 22, 145, 156, 188. David Ohana argues that the image of the Messiah continued to accompany Herzl wherever he went all of his life; Ohana, Political Theologies in the Holy Land, 8.55 Smith, Chosen Peoples.56 Greenfeld, Nationalism: Five Roads to Modernity, 51–53.57 Ibid., 66.58 Smith, Chosen Peoples.59 Aberbach, “Nationalism and Hebrew Bible,” 223–242.60 Smith, Chosen Peoples.61 Coakley, “The Religious Roots of Irish Nationalism,” 95–114.62 Mavrogordatos, “Orthodoxy and Nationalism in the Greek Case.”63 See, for example, Fusco, “Is Irish Reunification Republican?” and Ward, “Republican Political Theory and Irish Nationalism.”64 Friedland, “Money, Sex, and God,” 381–425. See also the theoretical and comparative work of Omer and Springs “Religious Nationalism”.65 Zreik and Dakwar “What’s in the Apartheid Analogy?” XX–XX; Tiryakian, “Apartheid and Religion,” 387.66 Adam and Moodley, South Africa Without Apartheid, 198.67 See Israel’s Law of Return 1950 and the amendments to the law in Section 4. See: https://www.knesset.gov.il/laws/special/heb/chok_hashvut.htm.68 See Yadgar, Israel Jewish Identity Crisis, 11–15.69 See Ben-Porat, “A State of Holiness,” 223. See also Yadgar, Israeli’s Jewish Identity Crisis, 10, 15.70 Raz-Krakotzkin, “Religion and Nationalism,” 35, see also Massad, “The Persistence of the Palestinian Question.”71 Raz- Krakotzkin, “Religion and Nationalism,” 35.72 Ibid., 38.73 Ravitzky, Messianism, Zionism, and Jewish Religion Radicalism; Petersburg, The Returns of Zionism.74 Shapira, The Bible and Israeli Identity; Ibid., “Ben Gurion and the Bible,” 645–674.75 Ohana, Political Theologies in the Holy Land, 16.76 Dayan, Living with The Bible.77 As quoted in Sternhell, The Founding Myths of the State of Israel, 57.78 Benvenisti, Sacred Landscape. Ghazi, “The 1948 Israeli-Palestinian War and its Aftermath,” 256–285; Ghazi, “Settler-Colonialism, Memoricide and Indigenous Toponymic Memory,” 3–57.79 See Aran, “From Religious Zionism to Zionist Religion”.80 Friedman, “Israel as a Theological Dilemma”; Sheleg, The New Religious Jews.81 For the justificatory role of religion in Zionism, see Abulof, “The Roles of Religion”.82 Raz- Krakotzkin, “Religion and Nationalism,” 35.83 Some of the major arguments here I have already developed in my paper “Herzl: Sovereignty and The Two Palestines.”84 Herzl, Altneuland, 110.85 Note that he makes no specific reference to “Arabs” here.86 Ibid., 31–35.87 Ibid., 182.88 Ibid., 64, 74, 76.89 See, e.g., Maslaha, “The Concept of Transfer in Zionist Political Thought.”90 On this, see Kotef, The Colonising Self. More generally, see 29–51.91 See Collins, “The Zeal of Phinehas.”92 While many associate political violence with religious fanaticism, others question this immediate association; see Cavanaugh, The Myth of Religious Violence. On the violence of the secular state, see Mahmood, Religious Difference.93 Herzl, The Jewish State, 154.94 Latour, We have Never Been Modern.95 See Saba Mahmood Religious Difference.96 Zreik, “When Does a Settler Become a Native?”Additional informationNotes on contributorsRaef ZreikRaef Zreik was awarded LLB and LLM from the Hebrew University, Jerusalem before completing an LLM from Harvard University and an SJD at Harvard Law School. His main fields of teaching and research include legal and political philosophy, Israel-Palestine, and Zionism.","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":"111 1","pages":"0"},"PeriodicalIF":0.3000,"publicationDate":"2023-10-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Zionism and Political Theology\",\"authors\":\"Raef Zreik\",\"doi\":\"10.1080/1462317x.2023.2262226\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"ABSTRACTThis paper is an attempt to identify what is unique about the political theology of Zionism. It also explores what the consequences of this uniqueness might be, particularly with regard to future decolonization projects of Israel-Palestine. Dealing with the case of Zionism and Israel is interesting because it allows us – in fact, it forces us – to ask questions about the nature of modernity, liberalism, secularism, colonialism and nationalism writ large. Zionism itself combines many aspects of modern Europe, including nationalism, colonialism, religion, liberalism, and socialism; this raises the question of whether we can offer a critique of Zionism that is not also a critique of the modern Europe that invented all of these categories and practices. All these issues raise the question of how we are to judge Zionism. Can we offer a critique of Zionism that is not at the same time a critique of Europe?KEYWORDS: ReligionZionismnationalismpolitical theologyPalestinesecularizationdecolonization Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 See Yakobson and Rubinstein, Israel and the Family; and Sapir and Statman, Religion and State in Israel.2 See in general: Friling, “What Those Who Claim Zionism,” 848–872; Shapira, “The Debate Over New Historians in Israel,” 888–909; Lissak, “‘Critical Sociologists and Establishment Sociologists,” 84–108; and Aronson, “Settlement in Eretz Israel,” 217.3 For example, see Massad, “The Persistence of the Palestinian Question.” See also Zureik’s early work on the subject deploying the colonial frame in Palestinians in Israel, and his updated and extended approach in Israel’s Colonial Project in Palestine. For early approaches that locate Zionism within a global colonial and imperial frame see Trabulsi, “The Palestine Problem,” 53–90.4 See Rouhana, “Religious Claims and Nationalism in Zionism,” 54–87 and Shalhoub-Kevorkian, “Sacralised Politics,” 134–158. Both writers stress to some extent the unique case of Zionism and the difficulty in reaching a secular politics that can lead to the decolonization of Palestine.5 See my paper “Notes on the Value of Theory – Readings,” 1–44.6 In this regard, I clearly agree with Rouhana and Kevorkian’s critique of Zionism, though I differ in my level of belief in western liberal democracies and universal values.7 Derrida, for example, critiques Zionism in this way. Zionism, he argues, is just another example of identity politics. But are all identity politics the same and as bad as each other? See Raef Zreik, “Rights Respect and the Political: Notes from a Conflict Zone” in Living Together: Jacques Derrida’s Communities of Violence and Peace ed. Elisabeth Weber.8 On this distinction, see Brubaker, Nationalism and Citizenship and Plamenatz, “Two Types of Nationalism,” 22. In the context of the study of Zionism, see Sternhell, Founding Myths.9 See Piterberg, The Returns of Zionism; Rose, The Myths of Zionism; Ohana, The Origins of Israeli Mythology. See, for example, the way the Jewish Agency itself reports the different visions of Zionism and the terminology used under the rubric Zionist Dreams https://archive.jewishagency.org/jewish-community/content/24079/ (accessed on March 8 2023). In this regard I use the word “myth” not in a pejorative way to mean false representation.10 This is best manifested in Herzl’s writing. See footnotes no. 39–54 below and my discussion of Herzl.11 On the Negation of exile as organizing principle in Zionism, see Krakotzkin, “Exile Within Sovereignty” (Hebrew); Yehia “The Negation of Galut.”12 See Ophir and Rosen-Zvi, Goy: Israel's Multiple Others. In the Hebrew translated version they expand on the subject of special ways the Goy constitutes the other and the unique mode of othering.13 I refer here to Asad’s two major works Formation of the Secular and Genealogies of Religion. See also Mahmood, Religious Difference in a Secular Age.14 Asad, “Thinking About Religion” in Orsi, Cambridge Companion, 36–57.15 Schilbrack, “Religions are There Any?” 1113.16 Omer, “Modernist Despite Themselves,” 30–31.17 Brubaker, “Religion and Nationalism-Four Approaches,” 2–20; and Zubrzycki, The Crosses of Auschwitz, 118–123.18 Gellner, Nations and Nationalism; and Anderson, Imagined Communities.19 Hobsbawm, The Invention of Tradition. By contrast, some scholars associate nationalism with the period of the Spanish Inquisition. See, e.g., Marx, Faith in the Nation.20 Kedourie, Nationalism.21 Durkheim, The Elementary Forms of Religious Life.22 Ibid., 9.23 227.24 Hayes, Nationalism.25 Anderson, Imagined Communities, 24.26 Schmitt, Political Theology, 37.27 These approaches differ from those that stress the hermeneutic aspects of religion as ongoing flux of practices and interpretations. For other non-functionalist readings, see Geertz, “Religion as a Cultural System”.28 Brubaker, “Religion and Nationalism: Four Approaches,” 9; Smith, Nation and Nationalism in a Global Era; and Smith, Myths and Memories of the Nation.29 Jakelić, Collectivistic Religions.30 Hastings, The Construction of Nationhood.31 Akenson, God’s Peoples.32 Hutchinson and Lehman, Many Are Chosen.33 Muldoon, The Spiritual Conquest of the Americas; González and Justo, Christianity in Latin America; and Armitage, The Ideological Origins of the British Empire.34 Taylor, A Secular Age; Casanova, Public Religions in the Modern World; Milbank, Theology and Social Theory; Shakman Hurd, Politics of Secularism.35 Jakobson and Pellegrini, Secularism.36 Avineri, “Zionism and Jewish Religious Tradition.”37 See Yadgar, Israel’s Jewish Identity Crisis, 10.38 Ibid., Herzl, 100.39 Herzl, Altneuland, 108.40 Ibid., The Jewish State, 147.41 Ibid., 146.42 Shapira, “Herzl Ahad Ha-Am and Berdichevsky”; Laqueur, A History of Zionism, 81, 111.43 Herzl, Altneuland, 53.44 Ibid., 109.45 Ibid., 109–110.46 Ibid., 62.47 Ibid., The Jewish State, 148.48 Ibid., 14749 Ibid., 83.50 Ibid., Altneuland, 33.51 Ibid., The Jewish State, 103.52 Herzl, Altneuland, 188–9. Shlomo Avineri does not see any religious connotation here, but rather only a national one, given that the temple is a national symbol as well. See Avineri, Herzl, 167. But this is precisely the problem and not the solution.53 Herzl, Altneuland, 217.54 Ibid., 22, 145, 156, 188. David Ohana argues that the image of the Messiah continued to accompany Herzl wherever he went all of his life; Ohana, Political Theologies in the Holy Land, 8.55 Smith, Chosen Peoples.56 Greenfeld, Nationalism: Five Roads to Modernity, 51–53.57 Ibid., 66.58 Smith, Chosen Peoples.59 Aberbach, “Nationalism and Hebrew Bible,” 223–242.60 Smith, Chosen Peoples.61 Coakley, “The Religious Roots of Irish Nationalism,” 95–114.62 Mavrogordatos, “Orthodoxy and Nationalism in the Greek Case.”63 See, for example, Fusco, “Is Irish Reunification Republican?” and Ward, “Republican Political Theory and Irish Nationalism.”64 Friedland, “Money, Sex, and God,” 381–425. See also the theoretical and comparative work of Omer and Springs “Religious Nationalism”.65 Zreik and Dakwar “What’s in the Apartheid Analogy?” XX–XX; Tiryakian, “Apartheid and Religion,” 387.66 Adam and Moodley, South Africa Without Apartheid, 198.67 See Israel’s Law of Return 1950 and the amendments to the law in Section 4. See: https://www.knesset.gov.il/laws/special/heb/chok_hashvut.htm.68 See Yadgar, Israel Jewish Identity Crisis, 11–15.69 See Ben-Porat, “A State of Holiness,” 223. See also Yadgar, Israeli’s Jewish Identity Crisis, 10, 15.70 Raz-Krakotzkin, “Religion and Nationalism,” 35, see also Massad, “The Persistence of the Palestinian Question.”71 Raz- Krakotzkin, “Religion and Nationalism,” 35.72 Ibid., 38.73 Ravitzky, Messianism, Zionism, and Jewish Religion Radicalism; Petersburg, The Returns of Zionism.74 Shapira, The Bible and Israeli Identity; Ibid., “Ben Gurion and the Bible,” 645–674.75 Ohana, Political Theologies in the Holy Land, 16.76 Dayan, Living with The Bible.77 As quoted in Sternhell, The Founding Myths of the State of Israel, 57.78 Benvenisti, Sacred Landscape. Ghazi, “The 1948 Israeli-Palestinian War and its Aftermath,” 256–285; Ghazi, “Settler-Colonialism, Memoricide and Indigenous Toponymic Memory,” 3–57.79 See Aran, “From Religious Zionism to Zionist Religion”.80 Friedman, “Israel as a Theological Dilemma”; Sheleg, The New Religious Jews.81 For the justificatory role of religion in Zionism, see Abulof, “The Roles of Religion”.82 Raz- Krakotzkin, “Religion and Nationalism,” 35.83 Some of the major arguments here I have already developed in my paper “Herzl: Sovereignty and The Two Palestines.”84 Herzl, Altneuland, 110.85 Note that he makes no specific reference to “Arabs” here.86 Ibid., 31–35.87 Ibid., 182.88 Ibid., 64, 74, 76.89 See, e.g., Maslaha, “The Concept of Transfer in Zionist Political Thought.”90 On this, see Kotef, The Colonising Self. More generally, see 29–51.91 See Collins, “The Zeal of Phinehas.”92 While many associate political violence with religious fanaticism, others question this immediate association; see Cavanaugh, The Myth of Religious Violence. On the violence of the secular state, see Mahmood, Religious Difference.93 Herzl, The Jewish State, 154.94 Latour, We have Never Been Modern.95 See Saba Mahmood Religious Difference.96 Zreik, “When Does a Settler Become a Native?”Additional informationNotes on contributorsRaef ZreikRaef Zreik was awarded LLB and LLM from the Hebrew University, Jerusalem before completing an LLM from Harvard University and an SJD at Harvard Law School. 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摘要

28 Brubaker,“宗教与民族主义:四种途径”,第9期;史密斯:全球化时代的民族与民族主义《民族的神话与记忆》,《集体主义的宗教》,《国家的建构》,《国家的建构》,《上帝的子民》,《阿肯森》,《上帝的子民》,《哈钦森和雷曼》,《许多人都被选中》,《美洲的精神征服》,《民族的神话与记忆》,《民族的神话与记忆》。González和Justo,拉丁美洲的基督教;阿米蒂奇:《大英帝国的意识形态起源》,泰勒:《世俗时代》;卡萨诺瓦:《现代世界的公共宗教》米尔班克:《神学与社会理论》;35雅各布森和佩莱格里尼,《世俗主义》;36阿维内利,《犹太复国主义与犹太宗教传统》。37参见Yadgar,以色列的犹太人身份危机,10.38同上,Herzl, 100.39 Herzl, Altneuland, 108.40同上,犹太国家,147.41同上,146.42 Shapira,“Herzl Ahad Ha-Am和Berdichevsky”;拉克尔,《犹太复国主义的历史》,81年,111.43赫茨尔,阿尔特纽兰,53.44同上,109.45同上,109-110.46同上,62.47同上,《犹太国家》,148.48同上,14749同上,83.50同上,阿尔特纽兰,33.51同上,《犹太国家》,103.52赫茨尔,阿尔特纽兰,181 - 9。Shlomo Avineri在这里没有看到任何宗教内涵,而只是一个国家的内涵,因为寺庙也是一个国家的象征。参见Avineri, Herzl, 167。但这恰恰是问题所在,而不是解决办法同上,22,145,156,188。大卫·奥哈纳认为,无论赫茨尔一生走到哪里,弥赛亚的形象一直伴随着他;56格林菲尔德,民族主义:通往现代性的五种道路,51-53.57同上,66.58史密斯,上帝的子民。59阿伯巴赫,“民族主义与希伯来圣经”223-242.60史密斯,上帝的子民。61科克利,“爱尔兰民族主义的宗教根源”95-114.62马夫罗戈达托斯,“希腊案例中的正教与民族主义”。63例如,参见弗斯科的《爱尔兰统一是共和党的吗?》和沃德的《共和政治理论与爱尔兰民族主义》。64弗里德兰,《金钱、性与上帝》,381-425页。也见奥默和斯普林斯的理论和比较工作“宗教民族主义”Zreik和Dakwar《种族隔离的类比是什么?》XX-XX;Tiryakian,“种族隔离与宗教”,387.66 Adam和Moodley,《没有种族隔离的南非》,198.67见《1950年以色列回归法》和第4节对该法的修正。见:https://www.knesset.gov.il/laws/special/heb/chok_hashvut.htm.68见Yadgar,以色列犹太人的身份危机,11-15.69见本-波拉特,“圣洁的状态”223。另见Yadgar,《以色列的犹太人身份危机》,第10期,15.70;Raz-Krakotzkin,《宗教与民族主义》,第35期;另见Massad,《巴勒斯坦问题的持续存在》。”71拉兹-克拉科茨金,《宗教与民族主义》,35.72同上,38.73拉维茨基,《弥赛亚主义、犹太复国主义和犹太宗教激进主义》;《犹太复国主义的回归》,《圣经与以色列身份》;同上,“本古里安与圣经”,645-674.75 Ohana,圣地的政治神学,16.76 Dayan,与圣经一起生活。77引用自Sternhell,以色列国的建国神话,57.78 Benvenisti,神圣景观。Ghazi,《1948年巴以战争及其后果》,第256-285页;Ghazi,“定居者殖民主义、杀戮记忆和本土的地方性记忆”,见Aran,“从宗教犹太复国主义到犹太复国主义宗教”,第80页弗里德曼,“以色列的神学困境”;关于宗教在犹太复国主义中所扮演的正当角色,见阿布洛夫的《宗教的角色》Raz- Krakotzkin,“宗教与民族主义”,35.83这里的一些主要论点我已经在我的论文“赫茨尔:主权和两个巴勒斯坦”中发展了。84 Herzl, Altneuland, 110.85请注意,他在这里没有具体提到“阿拉伯人”同上,31-35.87同上,182.88同上,64,74,76.89参见,例如,Maslaha,“犹太复国主义政治思想中的迁移概念”。关于这一点,请参见Kotef的《殖民自我》。更一般地说,见29-51.91见柯林斯的《非尼哈的热心》。“92 .虽然许多人把政治暴力与宗教狂热联系在一起,但也有人质疑这种直接联系;参见卡瓦诺的《宗教暴力的神话》。论世俗国家的暴力,见马哈茂德:《宗教差异》93赫茨尔:《犹太国家》154.94拉图尔:《我们从未是现代的》95见萨巴·马哈茂德:《宗教差异》96兹雷克:《移民何时成为本地人?》raef Zreik在完成哈佛大学的法学硕士和哈佛法学院的法学博士学位之前,获得了耶路撒冷希伯来大学的法学学士和法学硕士学位。他的主要教学和研究领域包括法律和政治哲学、以色列-巴勒斯坦和犹太复国主义。
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Zionism and Political Theology
ABSTRACTThis paper is an attempt to identify what is unique about the political theology of Zionism. It also explores what the consequences of this uniqueness might be, particularly with regard to future decolonization projects of Israel-Palestine. Dealing with the case of Zionism and Israel is interesting because it allows us – in fact, it forces us – to ask questions about the nature of modernity, liberalism, secularism, colonialism and nationalism writ large. Zionism itself combines many aspects of modern Europe, including nationalism, colonialism, religion, liberalism, and socialism; this raises the question of whether we can offer a critique of Zionism that is not also a critique of the modern Europe that invented all of these categories and practices. All these issues raise the question of how we are to judge Zionism. Can we offer a critique of Zionism that is not at the same time a critique of Europe?KEYWORDS: ReligionZionismnationalismpolitical theologyPalestinesecularizationdecolonization Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 See Yakobson and Rubinstein, Israel and the Family; and Sapir and Statman, Religion and State in Israel.2 See in general: Friling, “What Those Who Claim Zionism,” 848–872; Shapira, “The Debate Over New Historians in Israel,” 888–909; Lissak, “‘Critical Sociologists and Establishment Sociologists,” 84–108; and Aronson, “Settlement in Eretz Israel,” 217.3 For example, see Massad, “The Persistence of the Palestinian Question.” See also Zureik’s early work on the subject deploying the colonial frame in Palestinians in Israel, and his updated and extended approach in Israel’s Colonial Project in Palestine. For early approaches that locate Zionism within a global colonial and imperial frame see Trabulsi, “The Palestine Problem,” 53–90.4 See Rouhana, “Religious Claims and Nationalism in Zionism,” 54–87 and Shalhoub-Kevorkian, “Sacralised Politics,” 134–158. Both writers stress to some extent the unique case of Zionism and the difficulty in reaching a secular politics that can lead to the decolonization of Palestine.5 See my paper “Notes on the Value of Theory – Readings,” 1–44.6 In this regard, I clearly agree with Rouhana and Kevorkian’s critique of Zionism, though I differ in my level of belief in western liberal democracies and universal values.7 Derrida, for example, critiques Zionism in this way. Zionism, he argues, is just another example of identity politics. But are all identity politics the same and as bad as each other? See Raef Zreik, “Rights Respect and the Political: Notes from a Conflict Zone” in Living Together: Jacques Derrida’s Communities of Violence and Peace ed. Elisabeth Weber.8 On this distinction, see Brubaker, Nationalism and Citizenship and Plamenatz, “Two Types of Nationalism,” 22. In the context of the study of Zionism, see Sternhell, Founding Myths.9 See Piterberg, The Returns of Zionism; Rose, The Myths of Zionism; Ohana, The Origins of Israeli Mythology. See, for example, the way the Jewish Agency itself reports the different visions of Zionism and the terminology used under the rubric Zionist Dreams https://archive.jewishagency.org/jewish-community/content/24079/ (accessed on March 8 2023). In this regard I use the word “myth” not in a pejorative way to mean false representation.10 This is best manifested in Herzl’s writing. See footnotes no. 39–54 below and my discussion of Herzl.11 On the Negation of exile as organizing principle in Zionism, see Krakotzkin, “Exile Within Sovereignty” (Hebrew); Yehia “The Negation of Galut.”12 See Ophir and Rosen-Zvi, Goy: Israel's Multiple Others. In the Hebrew translated version they expand on the subject of special ways the Goy constitutes the other and the unique mode of othering.13 I refer here to Asad’s two major works Formation of the Secular and Genealogies of Religion. See also Mahmood, Religious Difference in a Secular Age.14 Asad, “Thinking About Religion” in Orsi, Cambridge Companion, 36–57.15 Schilbrack, “Religions are There Any?” 1113.16 Omer, “Modernist Despite Themselves,” 30–31.17 Brubaker, “Religion and Nationalism-Four Approaches,” 2–20; and Zubrzycki, The Crosses of Auschwitz, 118–123.18 Gellner, Nations and Nationalism; and Anderson, Imagined Communities.19 Hobsbawm, The Invention of Tradition. By contrast, some scholars associate nationalism with the period of the Spanish Inquisition. See, e.g., Marx, Faith in the Nation.20 Kedourie, Nationalism.21 Durkheim, The Elementary Forms of Religious Life.22 Ibid., 9.23 227.24 Hayes, Nationalism.25 Anderson, Imagined Communities, 24.26 Schmitt, Political Theology, 37.27 These approaches differ from those that stress the hermeneutic aspects of religion as ongoing flux of practices and interpretations. For other non-functionalist readings, see Geertz, “Religion as a Cultural System”.28 Brubaker, “Religion and Nationalism: Four Approaches,” 9; Smith, Nation and Nationalism in a Global Era; and Smith, Myths and Memories of the Nation.29 Jakelić, Collectivistic Religions.30 Hastings, The Construction of Nationhood.31 Akenson, God’s Peoples.32 Hutchinson and Lehman, Many Are Chosen.33 Muldoon, The Spiritual Conquest of the Americas; González and Justo, Christianity in Latin America; and Armitage, The Ideological Origins of the British Empire.34 Taylor, A Secular Age; Casanova, Public Religions in the Modern World; Milbank, Theology and Social Theory; Shakman Hurd, Politics of Secularism.35 Jakobson and Pellegrini, Secularism.36 Avineri, “Zionism and Jewish Religious Tradition.”37 See Yadgar, Israel’s Jewish Identity Crisis, 10.38 Ibid., Herzl, 100.39 Herzl, Altneuland, 108.40 Ibid., The Jewish State, 147.41 Ibid., 146.42 Shapira, “Herzl Ahad Ha-Am and Berdichevsky”; Laqueur, A History of Zionism, 81, 111.43 Herzl, Altneuland, 53.44 Ibid., 109.45 Ibid., 109–110.46 Ibid., 62.47 Ibid., The Jewish State, 148.48 Ibid., 14749 Ibid., 83.50 Ibid., Altneuland, 33.51 Ibid., The Jewish State, 103.52 Herzl, Altneuland, 188–9. Shlomo Avineri does not see any religious connotation here, but rather only a national one, given that the temple is a national symbol as well. See Avineri, Herzl, 167. But this is precisely the problem and not the solution.53 Herzl, Altneuland, 217.54 Ibid., 22, 145, 156, 188. David Ohana argues that the image of the Messiah continued to accompany Herzl wherever he went all of his life; Ohana, Political Theologies in the Holy Land, 8.55 Smith, Chosen Peoples.56 Greenfeld, Nationalism: Five Roads to Modernity, 51–53.57 Ibid., 66.58 Smith, Chosen Peoples.59 Aberbach, “Nationalism and Hebrew Bible,” 223–242.60 Smith, Chosen Peoples.61 Coakley, “The Religious Roots of Irish Nationalism,” 95–114.62 Mavrogordatos, “Orthodoxy and Nationalism in the Greek Case.”63 See, for example, Fusco, “Is Irish Reunification Republican?” and Ward, “Republican Political Theory and Irish Nationalism.”64 Friedland, “Money, Sex, and God,” 381–425. See also the theoretical and comparative work of Omer and Springs “Religious Nationalism”.65 Zreik and Dakwar “What’s in the Apartheid Analogy?” XX–XX; Tiryakian, “Apartheid and Religion,” 387.66 Adam and Moodley, South Africa Without Apartheid, 198.67 See Israel’s Law of Return 1950 and the amendments to the law in Section 4. See: https://www.knesset.gov.il/laws/special/heb/chok_hashvut.htm.68 See Yadgar, Israel Jewish Identity Crisis, 11–15.69 See Ben-Porat, “A State of Holiness,” 223. See also Yadgar, Israeli’s Jewish Identity Crisis, 10, 15.70 Raz-Krakotzkin, “Religion and Nationalism,” 35, see also Massad, “The Persistence of the Palestinian Question.”71 Raz- Krakotzkin, “Religion and Nationalism,” 35.72 Ibid., 38.73 Ravitzky, Messianism, Zionism, and Jewish Religion Radicalism; Petersburg, The Returns of Zionism.74 Shapira, The Bible and Israeli Identity; Ibid., “Ben Gurion and the Bible,” 645–674.75 Ohana, Political Theologies in the Holy Land, 16.76 Dayan, Living with The Bible.77 As quoted in Sternhell, The Founding Myths of the State of Israel, 57.78 Benvenisti, Sacred Landscape. Ghazi, “The 1948 Israeli-Palestinian War and its Aftermath,” 256–285; Ghazi, “Settler-Colonialism, Memoricide and Indigenous Toponymic Memory,” 3–57.79 See Aran, “From Religious Zionism to Zionist Religion”.80 Friedman, “Israel as a Theological Dilemma”; Sheleg, The New Religious Jews.81 For the justificatory role of religion in Zionism, see Abulof, “The Roles of Religion”.82 Raz- Krakotzkin, “Religion and Nationalism,” 35.83 Some of the major arguments here I have already developed in my paper “Herzl: Sovereignty and The Two Palestines.”84 Herzl, Altneuland, 110.85 Note that he makes no specific reference to “Arabs” here.86 Ibid., 31–35.87 Ibid., 182.88 Ibid., 64, 74, 76.89 See, e.g., Maslaha, “The Concept of Transfer in Zionist Political Thought.”90 On this, see Kotef, The Colonising Self. More generally, see 29–51.91 See Collins, “The Zeal of Phinehas.”92 While many associate political violence with religious fanaticism, others question this immediate association; see Cavanaugh, The Myth of Religious Violence. On the violence of the secular state, see Mahmood, Religious Difference.93 Herzl, The Jewish State, 154.94 Latour, We have Never Been Modern.95 See Saba Mahmood Religious Difference.96 Zreik, “When Does a Settler Become a Native?”Additional informationNotes on contributorsRaef ZreikRaef Zreik was awarded LLB and LLM from the Hebrew University, Jerusalem before completing an LLM from Harvard University and an SJD at Harvard Law School. His main fields of teaching and research include legal and political philosophy, Israel-Palestine, and Zionism.
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Political Theology
Political Theology RELIGION-
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