Relation to Course Material

Clifford Geertz "Religion as a Cultural System"

According to renowned anthropologist Clifford Geertz, “Religion is (1) a system of symbols which act to (2) establish powerful, pervasive, and long-lasting moods and motivations in men by (3) formulating conceptions of a general order of existence and (4) clothing these conceptions with such an aura of factuality that (5) the moods and motivations seem uniquely realistic” (1966, p. 90).  This concentration on the role of symbols in constructing meaning is particularly pervasive in a religion like Judaism, where countless symbols, rituals, behaviors and other practices all convey deeper messages and sacred meanings tied to the Jewish culture and tradition.  For instance, food, purity, mourning, laws, holy days, sacred sites, language, lighting candles, etc... all contribute to communicating the Jewish ideals, values, way of life.

However, this overarching definition is not a perfect fit for all religions, which can be seen through Judaism, where this structuralist model tends to ignore important issues like power, practice, discourse, and other relevant aspects.  Moroever, as a historic religion spanning more than 3,000 years, Judaism encompasses the religion, philosophy, culture and way of life of the Jewish people and forces; it is understandably difficult for it to  be conceived or understood outside of its social and historical contexts.  By conceiving religion primarily as a “system of meaning” Geertz forces Judaism into a specific understanding of religion, regardless of the religion's storied history that ultimately leads to this system of symbols.

"Religious tradition is a reservoir of ideas and symbols, norms and values, information and moods handed down from generation to generation and stored in written and oral texts or objects..." (Hassner & Aran, p. 78).

Religion and Violence in the Jewish Traditions (Hassner & Aran)

This essay, written by Ron Hassner and Gideon Aran, presents the traditional violent themes in religious Judaism, as they appear in sacred texts, rites, customs, and chronicles.  "The case of Jewish violence is especially complicated since Judaism is characterized by a close relationship and a substantial overlap between religious association and ethnonationalist ties [...] affiliation with the Jewish religion implies affiliation with the Jewish people and vice versa" (Hassner & Aran, 79).  Violence in Jewish tradition primarily lies in its biblical roots, interpretation of the Bible's violent elements and the development of this violent tradition.  Presence of violence against Jews, as a result of being a minority surviving Christian and Muslim tolerance during the approximate Middle Ages, as well as the many periods of persecution against Jews throughout Europe throughout the years.  For instance, "sanctifying the name of God" (Hassner & Aran, p.98) was a recurring martyrdom tradition during the Middle Ages, where Jews would murder their families and/or commit suicide to avoid conversion; it was a response to extreme acts of violence directed against Jewish communities and led to the emergence of victimhood that was driven by ideological, religious, economic and political reasons.

Temple Beth Israel is a reform Jewish synagogue with reform Jewish members, and thus not connected to the Orthodox violence depicted by Hassner and Aran, nor the violent biblical interpretations that are associated with this sect of the Jewish culture and people.  However, one particularly relevant connection to the article exists through its mention of the post-Holocaust era; the collective memory and collective identity of these violent acts towards the Jewish culture and people has led to increased awareness of issues concerning violence, as well as toleration. 

Chariots of Fire (1981)

British historical drama film about two athletes in the 1924 Olympics: Eric Liddell, a devout Christian who runs for the glory of God, and Harold Abrahams, an Engilsh Jew who runs to overcome prejudice.

Themes of Anti-Semitism, glorifying God, religious convictions affecting way of life (ie, not running on certain days), divine inspiration through non-religious experiences.