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| Photo by Sheree Zielke, used under Creative Commons License http://www.flickr.com/photos/shereezielke/4210440949/ |
Should minorities pull their head in and show deference to the
majority/host culture? A few examples; this week there was a major media storm
in Sydney over a Facebook post that suggested Muslims are forbidden to wish
people a Merry Christmas. According to an inside source the post was not an
accurate reflection of a recent talk by a local Imam. In my own neighbourhood,
St Ives, we had the issue with some Jews wanting to construct an Eruv (a few
wires and sticks) meeting a lot of resistance and hostility. After losing a
recent appeal, I am beginning to wonder whether it is time to “respect the
umpire” and not “antagonize the locals”. A third example was the reaction to a
decision by Parramatta Council to reinstate Christian Prayers at the beginning
of Council meetings. Parramatta has a great diversity of religious beliefs,
with those identifying as Christians in the census being the largest group but
probably a minority[i].
In terms of the holiday greetings, I share the concerns of many Muslims
and Jews about the importance of reciprocating the good will we enjoy from our
Christian neighbours. In Maimonides’ code of Jewish law there are restrictions
on interaction with people of other faiths around their festivals. There is
also some leniency out of consideration about causing “hatred”[ii]
or damaging relationships. The Eruv is a
bit more complicated, with at least some of the objections stemming from
prejudice, raising the question of whether these attitudes must be repudiated,
on balance I am concerned about antagonising people by being seen to be too
assertive about minority interests.
Some objections were raised about excluding other faiths from the
Parramatta Council prayers. Neil Kadomi, president of the local Islamic
association called it ‘‘silly’’ and ‘‘discrimination’’. He said, ‘‘When the
council starts to talk about trying to be religious, they are dividing the
community[iii]’’.
Yet some Jewish Australians commented in support of Christian council prayer on
Facebook: “Since colonisation, Australia has been
a Christian country. It had opened its Christian doors to allow people of all
faiths to find shelter and build a home for themselves and their families. We
have no right to enforce our ideology. We have to respect and give gratitude to
Australia… Also by realizing that they have the right to continue with their
tradition! Sadly some people
don’t understand gratitude…”
I also feel gratitude to Australia as a new migrant and have great
respect for the Christian contribution to and role in this country and humanity.
I wrote to the Mayor and other Councillors that Australia faces the challenge
of properly honouring the enormous role of Christian faith in this blessed land
while also being an inclusive multicultural country. I recognised that in
itself the introduction of Christian prayer at Council meetings is a way of
seeking divine guidance, particularly for Christian Councillors. We recognise
the value of this and support it as long as it is done in an inclusive way. The
chief concern for Together For Humanity[iv]
is the way that the symbolism of exclusive Christian worship will be perceived
by some in the community, particularly young people both or minority and
majority backgrounds.
Academics studying prejudice are concerned with the way that a majority culture or belief becomes the norm and others are discriminated against by being considered "different". This has been called the "new racism". Several comments on the story in local media are consistent with the theory, seeing it as an affirmation of Australia as a "Christian country”.[v] I suggested that the introduction of prayer to Council is an opportunity to affirm the diverse character of your city and our country. One way to do this is by inviting representatives from various faiths to offer prayers... Taking up the opportunity in this discussion can support the efforts of teachers and governments to develop an inclusive society where all enjoy a sense of belonging and confidence to participate in all aspects of Australian life.
This is not a new dilemma. Joseph was a foreigner who did very well in Egypt, his father also thrived in Egypt, with his 17 years being among the best years of his life[vi] when he really lived[vii], in contrast to the rest of the years of his life that he described to Pharaoh as “few and bad[viii]”. There is a problem though in that Jacob and his family have little respect or tolerance for the idol worshiping religion of the host nation. One way to manage this problem was to segregate the newcomers into their own enclave[ix]. Yet, the death of Jacob presented a problem, he was adamant that he not be buried in Egypt[x], according to one opinion this was because he didn’t want to buried among Egyptians who he considered wicked[xi].
Academics studying prejudice are concerned with the way that a majority culture or belief becomes the norm and others are discriminated against by being considered "different". This has been called the "new racism". Several comments on the story in local media are consistent with the theory, seeing it as an affirmation of Australia as a "Christian country”.[v] I suggested that the introduction of prayer to Council is an opportunity to affirm the diverse character of your city and our country. One way to do this is by inviting representatives from various faiths to offer prayers... Taking up the opportunity in this discussion can support the efforts of teachers and governments to develop an inclusive society where all enjoy a sense of belonging and confidence to participate in all aspects of Australian life.
This is not a new dilemma. Joseph was a foreigner who did very well in Egypt, his father also thrived in Egypt, with his 17 years being among the best years of his life[vi] when he really lived[vii], in contrast to the rest of the years of his life that he described to Pharaoh as “few and bad[viii]”. There is a problem though in that Jacob and his family have little respect or tolerance for the idol worshiping religion of the host nation. One way to manage this problem was to segregate the newcomers into their own enclave[ix]. Yet, the death of Jacob presented a problem, he was adamant that he not be buried in Egypt[x], according to one opinion this was because he didn’t want to buried among Egyptians who he considered wicked[xi].
Joseph was lucky to live in a time before Twitter and Facebook. His
conversation with his father about the burial plans differs significantly to
way he recounts the conversation to Pharaoh’s staff. Let us compare[xii].
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Torah’s account of Joseph’s conversation with his father
Jacob/Israel[xiii]
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Joseph’s account of this conversation for Pharaoh[xiv]
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29… (Jacob/Israel) said to him (Joseph),
"If I have now found favour in your eyes, now place your hand beneath my
thigh (a Symbol of an Oath),
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'My father adjured (imposed an oath on) me,
saying, "Behold, I am going to die”
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and you shall deal with me with kindness and
truth; do not bury me in Egypt.
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30. I will lie with my forefathers, and you
shall carry me out of Egypt, and you shall bury me in their grave."
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In my
grave, which I dug for myself in the land of Canaan, there you shall bury
me."
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And he (Joseph) said, "I will do as you
say."
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31. And he said, "Swear to me."
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So he (Joseph) swore to him
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Joseph omits the explicit desire not to be buried in Egypt. Instead he
seems to fabricate the idea that Jacob wanted to be buried in a grave he dug
for himself which may have been an Egyptian custom at the time for noblemen to
dig graves and be buried in them[xv].
He also does not mention his support for his father’s plan which he commits to
carrying out and then makes an oath to that effect. He does not want to appear
ungrateful[xvi]
or offend Pharaoh. In addition Joseph
tries to keep this whole discussion low key, rather than talk to Pharaoh
directly he speaks to the “house of Pharaoh[xvii]”
not to remind Egyptians that a foreigner occupies such high office and also out
of concern that permission would be denied[xviii].
Navigating these types of dilemmas is not easy and tact is
essential. Respect is a two way street.
There is a so called politically correct view that seems to be essentially: “White
bad/Black good”. This approach seems to advocate for respect for all views
except the “White”, “Anglo” or Christian perspective. I think all people, including Christians,
Americans, Anglo-Australians, Western, as well as Muslims, Blacks etc. and
their ways of life are deserving of respect. We must differentiate between approval and
agreement and what Jewish sources refer to as “ways of peace” or in plain
English showing respect and goodwill.
At the same time we need to consider the much maligned so called “politically
correct” arguments as they really are instead of some “straw man” caricature. There
are real prejudices that are subtle in giving an impression of what is normal
rather than screaming racist abuse but these are very real in the harm their
cause. There is a problem when a government authority in what is practically a
secular state is seen to favour one faith over others. The bottom line is that
we need to make the effort to strengthen rather that weakens relationships.
[i] http://about.nsw.gov.au/view/census/Parramatta/B13/
in this table Christians account for 41% of the population with the next
largest group being those who selected no religion 18%, and a further 12% who
did not identify their faith, some of whom are Christians, perhaps even half.
Hindus, Muslims and Buddhists are 13%, 7% and 5% respectively according to the
numbers on this site.
[ii]
Maimonides Yad Hachazakah laws of Idol Worship and Practices of its Worshippers
9:1-2
[iv] an
inclusive Multi-faith, Christian, Jewish, Muslim based diversity education
organisation I lead
[v] http://parramatta-advertiser.whereilive.com.au/news/comments/prayers-reintroduced-to-parramatta-council-for-first-time-in-decades/
these include the following “pleased that Parramatta City Councillors will be
commencing council meetings with a Christian prayer. Australia is a Christian
country, and has been since settlement” and “Running a local government
requires the wisdom of Solomon and Australia is a Christian nation…” and a third
“Australia is a Christian country... whoever oppose this idea shall denounce
taking Christmas Day and Easter holidays as public holidays, either turn up to
work or reject your public holiday pay entitlements. Otherwise, you are just in
bad faith!
[vi]
Midrash Hagadol,
[vii]
Drashat Even Shuiv Parshat Vayechi, citing a Midrash
[viii]
Genesis 47:9
[ix]
Genesis 46:34
[x] Genesis
47:29 and 30
[xi]
Midrash Tehilim, on psalm 26, Sechel Tov cited in Torah Shlaima p1731-1732
[xii]
Similar analysis is included in Nechama Leibovitz New Studies in Bereshit
[xiii]
Genesis 47:29 and 30
[xiv]
Genesis 50:5
[xv]
Nechama Leibovitz New Studies in Bereshit p.532
[xvi]
Meshech Chochma
[xvii]
Genesis 50:4, see interesting thought about how Joseph’s authority seems
diminished and he is relegated to pleading through the staffers, seemingly
lacking access to the King himself http://yoelmeltzer.com/a-lesson-for-diaspora-jewish-leaders/
classic commentaries give more technical reasons about Joseph being in mourning
and therefore it not being appropriate for him to appear before a king as it
states in the book of Esther “one cannot come before the kind, dressed in
sackcloth”.
[xviii]
Rabbi Samson Raphael Hirsch
