By Elisheva Rosman-Stollman
ISBN-10: 0292758510
ISBN-13: 9780292758513
In many smooth armies the non secular soldier is suspect. Civilians and officials alike wonder whether any such soldier may well symbolize a possible 5th column. This hindrance is mainly favorite within the public discourse over the presence of spiritual Orthodox Jews serving within the Israel safeguard Forces. Will they obey their commanding officer or their rabbi? With examine amassed over virtually a decade, together with enormous quantities of hours of interviews, Elisheva Rosman examines this question of loyalties and divulges how non secular infantrymen negotiate a spot for themselves in an establishment whose pursuits and norms occasionally clash with these of Orthodox Judaism.
For God and Country? makes a speciality of the pre-service examine courses to be had to non secular conscripts. Many newshounds and students in Israel are suspicious of the student-soldiers who perform those courses, yet in reality, as Rosman's learn demonstrates, the pre-service learn courses function mediating constructions among the calls for of non secular Zionism and the calls for of the Israel safeguard Forces and don't inspire their scholars to disobey orders. This was once specifically obvious in the course of the disengagement from Gaza in 2005. Many in Israeli society expected student-soldiers could defy their orders, in keeping with the guide in their non secular leaders, yet this didn't take place as anticipated. In excessive profile situations similar to this and in issues encountered day-by-day by means of spiritual soldiers—the blending of the sexes, for instance—Rosman has came across that the pre-service research courses can effectively function brokers of civil society, either in a position to cut back the military's efforts to meddle in civilian affairs and vice versa.
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Additional resources for For God and Country?: Religious Student-Soldiers in the Israel Defense Forces
Sample text
As early as the eighteenth century, in the Continental Army, the chaplains’ role was to preserve the religiosity of the troops. They were to promote moral behavior and discourage negative habits such as drinking and gambling (Drazin and Currey 1995, 4–6, 8; Slomovitz 1999, 4). This model is similar to that of the Iranian military, as discussed previously. Colonial chaplains were only of Protestant denominations. Catholic chaplains were appointed in 1776. It was only much later that Judaism, Islam, and other religions were able to introduce their own chaplains.
They are to treat all troops equally and make sure their religious needs are met. As the guidelines for United Catholic Church chaplains state: As a chaplain, your job is to enable the troops to be at peace with themselves and with their God (not yours). . In summary, if you remember that your first responsibility is neither to the Church nor to the government, but to the welfare of the men and women entrusted to your care, you will make a fine chaplain. (United Catholic Church 2002) Chaplains are also charged with meeting the religious and emotional needs of soldiers’ families, and in many ways they function as de facto psychologists and social workers.
S. military also has a loose connection to various external religious organizations that support religious soldiers. The largest of these, the Jewish Welfare Board (JWB), was founded in 1917 and supports Jewish chaplains and lay leaders (JWB website January 2010). However, it appears that despite this organization’s work, there is insufficient information within the military about how to contact Jewish lay leaders, and there is little awareness regarding the rights of religious Jewish soldiers in general.
For God and Country?: Religious Student-Soldiers in the Israel Defense Forces by Elisheva Rosman-Stollman
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