Jewish Secularism and Ethno-National Identity in Israel: The Traditionist Critique

Abstract

This article examines traditionist (masorti) Israeli Jews’ critique of the dominant secular Israeli culture and identity. Based upon 102 in-depth personal interviews with Jewish Israelis who identify as traditionists, the article suggests that the traditionist ability to transcend the ‘secular vs. religious’ dichotomy offers an alternative view of the complex relationship between modernity, religion, ethnicity, and national identity. Crucially, the traditionist critique of secular Israeli culture and identity offers a unique perspective—intimately familiar yet resolutely critical—which portrays secularity as appealingly liberated yet significantly lacking in some vital aspects of ethno-national Jewish identity. This critique highlights secular Israelis’ dependence on the State for the maintenance and preservation of their Jewish identity. Further, the traditionist perspective suggests that the secular malady is closely related to the supposed ‘ethnic neutrality’ or ‘whiteness’ of Israeli secularism.

Notes

Notes

1. This English neologism aims to distinguish masorti identity from orthodox ultra-conservatism, which is often labeled as ‘traditionalism’. For a comprehensive discussion of the concept, see Yadgar, “Post-secular”.

2. Mizrahi (pl. Mizrahim; an alternative term of ‘Sephardic’) Israeli Jews originate, or their parents originate, from predominantly Muslim countries. 50% of all Mizrahim identify themselves as traditionist, whereas only 19% of Ashkenazim (Israeli Jews who originate, or whose parents originate, from predominantly Christian countries) identify themselves as such. Mizrahim constitute more than three quarters of Israeli Jews who identify themselves as traditionist.

3. Colloquial Hebrew identifies ‘religious’ with ‘orthodox’, as did all my interviewees, who repeatedly stressed that, although they have a special affinity with tradition, they do not view themselves as ‘religious’.

4. Liav's comments refer to the marketing campaign of a department store in Tel-Aviv, which had recently opened; it offered free merchandise to women who were willing to undress in public. The event was reported in the media and stirred a minor public controversy (see, for example, Yedioth Aharonot, 3 November 2003).