by Sari Krosinsky
Daily Lobo columnist
As if Jeremy Reynalds weren’t enough, there’s a new radical religious columnist on the block. It’s a diabolical plot. Today the Daily Lobo, tomorrow the world. (Insert evil laugh here.)
Of course, I’ll bet I’m not what you’re thinking. These days, it almost seems as if “religious” and “right wing” are synonymous terms. But that’s far from the truth.
For some of us religious types, our spiritual ideals are a basis for progressive activism. Numerous interfaith groups are in Albuquerque and throughout the country that work for issuessuch as campaign finance reform, labor rights, and the repeal of the death penalty. Native American spiritualities have played a strong role in environmental movements.
Wicca, with its central tenet of “Do as you will, so long as you harm none” seems to sprout activists like weeds. The nonviolent revolution in India was led by a devout Hindu — you know, Gandhi. Muslims have organized for Palestinian rights on the one hand and for peaceful dialogue with Jews on the other. Even Christianity, with its vocal right, includes numerous progressive movements, such as Latin American Liberation Theology, Black Liberation Theology, Catholic Workers and Pastors for Peace, to name a few.
And then there’s me. I’m Jewish. I’m an anarchist. But these aren’t two separate, random facts about me. As far as I’m concerned, the two ideologies are indelibly intertwined.
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Anarchism and the teachings of the Torah and Prophets go hand in hand. The ideal form of government outlined in these scriptures is non-government. Of course, there were the judges, but they were essentially just inspired mediators whose only power rested in their ability to earn others’ respect and convince them that their suggested course of action is the right one.
Alas, we Jews took to this ideal with our usual uncooperativeness. During the period of judges, the Israelites repeatedly begged and pleaded for a king. After numerous refusals, God finally gave up and said, “Okay, I’ll give you a king. But don’t say I didn’t warn you.”
And that warning was quickly fulfilled. It was the oppressive policies of King Solomon and his son Rehoboam (which included heavy taxation and forced labor) that split the Israelites into two kingdoms, and it was the continued folly of the kings that ultimately led to the Israelites’ defeat and exile in Babylon.
This story is not only a warning against monarchy, but against all forms of government. God did not object exclusively to kings, but to Jews setting a human ruler of any kind over ourselves.
In addition to these anti-government strains, Judaism contains a strong theme of social justice. Isaiah, Amos, and other prophets railed against Jews who practiced the rituals but kept slaves and abused the poor. Passover — the celebration of the exodus from slavery in Egypt — is the birthplace of Jewish radicals.
Every year, the Seder calls on Jews to fight for the liberation of the oppressed, not only among the Jewish people, but among all peoples. Over the past century, many Jews have been drawn to socialism, anarchism, and other progressive movements.
So, I am not a radical activist in spite of my faith, but rather because of it.
People have often twisted the words of their spiritual leaders into a false backing for hierarchal and oppressive political aims. How anyone gets “kill” and “condemn” from “Love thy neighbor as thyself” and “Judge not, lest ye be judged” is beyond me. But this unfortunate misinterpretation has sometimes led to a wholesale rejection of religion by activists.
The prophets — whatever faith they may attest to — generally hold within their message the seeds of peace and justice. There is in truth no inherent inconsistency between religion and activism. People of faith can and do play a powerful role in movements for social justice.
Well, now you know. Phase one of my diabolical subplot is complete. Don’t say I didn’t warn you.
