Communal Reversion

emancipation-156066_1280Religious imperialism is precisely that which has pained and tormented the Jewish people, Crypto-Jewish communities and Para-Jewish peoples for thousands of years as religious imperialism (including in so called “secular” shape such as Nazism and Communism) and prominently is the main vehicle that carries and disseminates Anti-Jewish prejudice in generation after generation. Ending religious imperialism is therefore not only essential to the wellbeing of humanity and the planet in general but is precisely an essential Zionist, Jewish and Pan-Jewish task indeed.

Median Judaism did emerge from the Jewish populations of the northern Kingdom of Israel as exiled by Assyria and who later went on to found the Median Empire. Median Judaism survived within and spread through Zoroastrianism and the Median Kohanite Maggids (a.k.a. “the Magi”) spread Median Judaism worldwide while traversing the world in trade. This is why there are so many Para-Jewish peoples in different parts of the world with Israelite identities and Para-Jewish customs. Judaism generally (including Median Judaism) originated in Sumerian religion (still existing in the form of Mandean Judaism) and Rabbinic Judaism essentially still remains a thinly veiled form of Sumerian religion.

Para-Jewish peoples/communities as partially lost to religious imperialism and who have retained Jewish communal identification to at least some degree tend wish to revert to their own indigenous Para-Jewish heritage. Para-Jewish peoples who redevelop Jewish communal identification similarly do tend to wish to communally revert to their own indigenous Para-Jewish heritage. The challenge therefore is to assist Para-Jewish communities in their respective processes of communal reversion in restoring their own colonized indigenous heritage. There is no question that Israel needs to take on a much culturally sensitive leadership role in this respect in helping Para-Jewish communities/peoples help themselves.

While individuals need to lead should this be a communal process in terms of communities, clans, tribes, villages, congregations, peoples and so on restoring their own heritage to themselves. The process should be led by both individuals taking on informal intellectual leadership roles inside their communities/peoples and formal communal leaders such as clan/tribal leaders assuming leadership roles in the reversion of their own communities to their own indigenous heritage.

There as two essential aspects to this process, one is restoring partially or entirely lost social treasures (e.g. customs and ceremonies) and the other is feminist reversion to the sexual gynocentrism of the Sumerian origins of Judaism in restoring and developing feminist ritual sex for all genders in Inanna Temples of Love. This means that the original gynocentric meaning of Judaic ceremonies need to be restored through a feminist revolution of morals. In a sense this means the end of religion as it is currently known for feminist ritual  sex is surely far more interesting in sharing communal emotional intimacy than communal worship and belief in things that simply do not allow themselves to be proven.

It is essential to profoundly understand the social process and collectively psychological nature of communal reversion of Para-Jewish communities/peoples to their own respective indigenous forms of Judaism. On the one hand is there a longing among more consciously Crypto-Jewish communities and Para-Jewish peoples for forging closer ties with the Jewish people, the State of Israel and Rabbinic Judaism – on the other is there traditionally and in the present a culture of structural suspicion within the Jewish people towards Crypto-Jews whereby they are asked “to prove themselves” yet no amount of evidence is typically considered sufficient to those with that historical mindset.

There are historical reasons for that perception as Rabbinic Jews as an historically severely oppressed global Diaspora population regarded the descendants of those who had been coercively converted to religious imperialism as effective (although not actual) “traitors” who could therefore no longer be trusted since they were no part of the Jewish people. This structural attitude is in hindsight extremely understandable in historical context, yet is now precisely no long relevant and instead, redundant, harmful and counterproductive indeed.

Members of Crypto-Jewish communities and Para-Jewish peoples who are conscious of their Judaic heritage tend to be very interested in and even eager to forge closer ties with the Jewish people, with the state of Israel and with Rabbinic Judaism; yet are typically distinctly less interested in building ties with fellow Crypto-Jewish communities and Para-Jewish peoples with similar historical experience.

The Poskim (rabbinic legislative decisors) of Rabbinic Judaism have traditionally divided humanity into the Jewish people on the one hand and the rest of humanity (traditionally described as “the nations”) who were all syncretically made part of Median Judaism by the Median Maggid (Magi kohanim) travelling the world in trade, including the Western Hemisphere.

The Poskim have traditionally been more or less reluctant to accept converts to Rabbinic Judaism due to the expectation that reversion from religious imperialism to Median Judaism belonged to a different and coming age and also due to the understanding that this reversion will not be individual but rather communal indeed. Also, why should persons practicing regional forms of Median Judaism convert to Rabbinic Judaism as they are already fully Jewish? Why should those whose ancestors in Median Judaism worldwide who were more or less coercively converted to and by religious imperialism not rather revert to their own regional indigenous forms of Median Judaism? Why on earth should they become Rabbinic Jews and what ethically acceptable purpose would that possibly serve? What really would be the point of that? Hence pointing out the historical fact that a community is Crypto-Jewish and a people Para-Jewish should not be construed as implying that they are from the Southern Jurisdiction of Judah if their religio-historical origin is rather in the Northern Jurisdiction of Israel, i.e in Median Judaism.

Communal reversion is the historical correction of the injustice and cultural crime of religious imperialism with its more or less severe insensitivity to the heritage and cultures of fellow human beings. Why should someone necessarily think that his current way of worship of god(s) is somehow mystically better than her worship of god(s) in another human culture? Why should someone assume that religious imperialism is somehow “superior” to ethnic/tribal traditions other than in terms of sheer power of effective imperialistic coercion in severe insensitivity to the heritage and cultures of others? Why should we even assume that worship of god(s) should be central or even essential to what was narrowly conceptualized by Euro-Christian religious imperialism as so called “religion”? Why should we keep entertaining the empty illusion that purportedly “non-religious” collective discursive practices (i.e. not centered on worship of deities) such as ideology, philosophy, “culture”, nationalism, science, identity politics, democracy, commerce etc. should be discursively privileged as ostensible non-religion when in fact these all typically involve belief in pure illusion?

Communal reversion thus does not merely imply reverting to one’s heritage as coercively taken away from one’s ancestors but indeed deconstruction of the non-religion/religion dichotomy in the global feminist revolution in effectively ending “religion” as we know it by communally returning to the gynocentric Sumerian origins of religious traditions worldwide, including importantly to feminist ritual sex for human persons of all genders in feminist Temples of Love as akin indeed to gynocentric practices in the ancient Inanna temples of Sumer.

Sumer was the first civilization from which all other human civilizations spread whether directly or indirectly so, in thus influencing all cultures and religious traditions. What is known as Judaism emerged as Crypto-Sumerian Atenism in Egypt and was subsequently syncretized with Canaanite ethnicity and hence the prominence of Canaanite ethnic taboos in many forms of Judaism.

Communal reversion thus involves cherishing, re-appropriating and practicing one’s own cultural heritage (including customs, ceremonies, knowledge, community, art, dance, language, music etc.) while also communally reverting to Sumerian gynocentrism in futuristic feminist form. Communal reversion to one’s own indigenous form of Judaism is thus part and parcel of the worldwide feminist revolution and feminism here refers to the emancipation from structural prejudice/oppression more generally as is indeed increasingly the effective broader meaning of the term feminism.

Communal reversion thus means communally reverting to one’s precious heritage as to varying degree destroyed by the terror of religious imperialism while also embracing communal feminist return to the gynocentric Sumerian origins of Judaism. Traditions of Median Judaism that were never even partially destroyed by religious imperialism such as Japanese Shintoism (i.e. Shinto Judaism) of course cannot conceivably leave religious imperialism since they never joined although they too need participate in the worldwide feminist revolution in returning to ritual gynocentrism in communal intimacy. Communal reversion to one’s own indigenous form of Judaism thus for Para-Jewish communities/peoples involves not only embracing one’s own heritage but also no less essential embracing feminist intimate return to Sumerian ritual gynocentrism.

Communal reversion also has a very essential element of reciprocity in cordially embracing Para-Jewish communities wishing to reconnect with the Jewish people, with the state of Israel and with Rabbinic Judaism. The Jewish people and the Israeli public thus needs to be educated in cordially embracing Crypto-Jewish communities and Para-Jewish peoples and specifically not treat non-Rabbinic Jews with the traditional attitude of structural suspicion as still prevalent in the Jewish people and indeed as borne out of millennia of oppression and persecution under the social terror of religious imperialism.

The ingathering of not only the Diaspora of the Jewish people and Crypto-Jewish descendants of the Jewish people relates solely to minorities (and thus not to the descendants of e.g. the historical Jewish kingdoms of Adiabene and Himjar) of the Southern Jurisdiction of Judah and certainly not to those of the Northern Jurisdiction of Israel. Of course anyone halakhically Jewish (e.g. Alawites, Alevis/Bektashis, Druze, Dönmeh, Mandaeans, Yarsanis and Yezidis) are indeed automatically entitled to immigrate to Israel under Israel’s Law of Return.

Communal reversion however involves broadening the conception of Zionism to one of assisting Crypto-Jewish communities and Para-Jewish peoples on their own terms in order so as to help emancipate themselves from structural prejudice/oppression much as Zionism empowered the Jewish people to help and indeed socially liberate itself. Publicly recognizing the Crypto-Jewish nature of Crypto-Jewish communities and Para-Jewish peoples thus does not imply in any sense subordinating them to Rabbinic Judaism or falsely implying that they are Rabbinic Jews for each tradition is legitimate and valuable in and of itself but this rather means celebrating diversity in humanity and embracing our shared Sumerian roots and feminist future indeed.

Educating the Jewish people and the Israeli public about the importance of cordially and respectfully accepting Para-Jewish peoples as equal inheritors in shared heritage and Para-Jewish Judaism as no less legitimate and authentic – is thus precisely vital in uniting humanity in feminist revolution of universal emancipation as essential to peace, freedom and representative governance indeed. This process is known in Hebrew as Tikkun Olam, indeed the act and process of healing the world through deconstruction, i.e. ethico-politically fitting together the pieces differently.