Claiming Society for God: Religious Movements and Social Welfare in Egypt, Israel, and the United States

In their confrontational book, Claiming Society for God: Religious Movements and Social Welfare in Egypt, Israel, and the United States from page 62-87, author Nancy Davis together with author Robert Robinson demonstrates the manner in which the Shas which is most well-known and triumphant devotedly orthodox movement used a patient approach of bypass and creating grassroots set of connections of religious, social institutions such as schools, businesses and worship places. This was a strategy of making religion the foundation stone of the society. The Shas used such a peaceful and patient approach instead of using armed resistance or terror campaign.

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The authors acknowledge Shas as the conservative movement that is wholly involved in politics. In the year 1984, it became the opposition party thereby having the chance of pushing their cultural and economic agendas to the public. This is how the Shas managed to break into politics Ever since the parliamentary elections held in 1984, Shas had been playing a vital role in the coalition government for the most prolonged period. Shas built itself on the grassroots by gradually becoming the leading provider of necessary services to the populace that was underprivileged. A considerable population that they won their hearts was the Jews who were the most significant consumers of the social services that they provided.

The authors further documents that in case the Shas were unable to get the support of from the more significant constituency, then its impact on the politics of the Israeli could have been negligible and short-termed as well. The Shas also offered degrees of ideological observance and devotion to its members, and through this, it was seeking in drawing those followers who were devoted to Mizrahim regarding religion. Even though, Shas has not compromised itself in bringing new members on board especially the Mizrahi Jews who are not sharing the group's orthodoxy.

Shas also used technology to sacralize the Israeli community. It utilised their websites to disseminate religious blogs and journals. They also had online sessions for discussions and consultations with religious leaders. Moreover, Shas managed to survive the scandals that had fallen on its leadership. This was when the party leader of Shas and the minister of Israel for Interior got investigated for illegally taking funds that were allocated to his ministry and channelling them to organizations that got associated with Shas.

Conclusion

The authors finally concluded that ever since Shas got into parliamentary elections, it had grown to be the country's most prominent religious party and in the 1999and 2006 elections, it emerged the third biggest party. Shas has been a distinctive group since from its start it had been both a political party and a religious party. The other factor that makes Shas has been a unique movement is that it mobilized both the religiously orthodox and ethnic groups as compared to the other campaigns. Its penetration and dominating the Israeli was not because it compromised its religion but because of its strategic plan of delivering the social necessities to the society. The survival of the Shas movement and its success is not guaranteed although it has overcome a lot of severe challenges from the earlier periods. Its ability to get sufficient votes has enabled it to be a kingmaker thereby ensuring that it does not halt its support in building alternatives, delivering resources and having an essential voice in the Israeli politics and community.

Work Cited

Davis, Nancy Jean, and Robert V. Robinson. Claiming society for god: Religious movements and social welfare in Egypt, Israel, Italy, and the United States. Indiana University Press, 2012.