Awhile ago I would have been shocked to see the quote below from Mark Twain. He had heretofore been one of my heroes for helping to found the Anti-Imperialist League during the U.S. invasion and occupation of the Philippines in the 1890s. But I hadn't seen the Martin Buber quote about religion okaying some "robbery" of land if it is for a religious reason. Ramzy Baroud's essay (portion below; whole thing here: http://www.informationclearinghouse.info/article20151.htm) is excellent on the result of this "Onward Christian (insert your religion here) Soldiers" attitude. We have a big job to overcome this long-time prejudice. But I think we are getting there. L
Religion Meets Politics – Old and New
“They own the [Holy] land, just the mere land, and that's all they do own; but it was our folks, our Jews and Christians, that made it holy, and so they haven't any business to be there defiling it. It's a shame and we ought not to stand it a minute. We ought to march against them and take it away from them.” -- Mark Twain, Tom Sawyer Abroad, 1894.
Americans are commonly accepted for being more religious than their Western counterparts, whether in Canada or in Europe. After all, the American Dream was largely initiated by what is widely interpreted as a religious pilgrimage on board the Mayflower in 1620. The history of colonization of the American continent, of course, goes back to earlier years; nonetheless, it was that particular ‘pilgrimage’, in cultural consciousness, that defined the historic relationship between the immigrants from Europe and the so-called New World. One rather significant omission which often occurs is the recognition of the many nations in the new physical landscape, which in fact existed.
Although the Native Americans’ plight has received a somewhat fair share of deserved analysis, I mean to emphasize here an important component that makes their story most relevant to my argument. Native Americans were dismissed as non-existent, were seen as an obstacle to the harbingers of civilizations, and, when they were recognized as an entity, political or cultural, it was meant merely to juxtapose their backwardness, their irrelevance, their savageness, with the progressiveness, the relevance and the civility of the newcomers.
They too, the immaterial ‘Indians’ may have merely owned the land (although Native Americans didn’t believe in such a concept to start with), but it’s “our folks, our Jews and Christians, that made it holy.” The religious aspect of colonization is significant in the sense that it validates the cruelty of the physical uprooting, the massacring and the dismissal of entire races. “Where a command and a faith are present, in certain historical situations conquest need not be robbery,” Martin Buber wrote once. [3] If God, particularly the American God, justifies such acts, who are we, mere mortals, to defy His will? America was and remains in the minds of some, a Holy Land, with many of its towns bearing the name Salem, just like city of Jerusalem, occupied and illegally annexed by Israel. Such notions as legality and illegality might be relevant to the United Nations (itself rendered irrelevant once by US President George W. Bush himself) [4], but among large circles of American religious institutions, these notions are extraneous to the point of ridicule.
But there is more, of course, to the ‘special relationship’ that justified Israel’s robbery of Palestinian land in an American religious, political and intellectual landscape than their combined search for a holy land and their textual, often selective interpretations of the Old Testament.
In 1879, a scale model of the Holy Land known as the Palestine Park was constructed on Lake Chautauqua, New York by Reverend John Heyl Vincent. J. A. Miller explains, Palestine Park was a “visual aid for the legions of Sunday school teachers who flocked to the Chautauqua Institute to bone up on biblical history and geography.” It was the “first ever example of a theme park, a quintessential American construct.” [5] It featured: “…a life-size Tabernacle built to the specifications given in Exodus, a pyramid, a model of Jerusalem, and a small scale replica of the biblical Holy Land itself - complete with a ten-foot-long Dead Sea, a smaller Sea of Galilee, and markers for important biblical sites - landscaped into the rocky terrain of the shoreline …which serves as the Mediterranean Sea.” [6]
The Chautauqua Institute was established five years before the Park, and “spawned hundreds of ‘assemblies’, throughout America, their popularity lasting until radio and cinema decimated their customer base.” That customer base was not only large, but influential, for it included such luminaries as “Amelia Earhart, Helen Keller, Thomas Edison, George Gershwin and at least nine presidents. Ida Tarbell, famed muckraker of Standard Oil, happily recollected cavorting on Palestine Park’s Mount Hermon as a girl.” [7]
Miller argues, that although there were many smaller precursors on American church grounds, “Palestine Park is the iconic example of what geographer John Kirtland Wright called geopiety, ‘a deep religious devotion to a vision of the Holy Land concocted from a ‘curious mix of romantic imagination, historical rectitude, and attachment to physical space’.” [8] He proceeds, “Geopiety is a particularly Protestant obsession originating in England in the 16th century and culminating in the Balfour Declaration. Long before Herzl revved up the Jewish branch of geopiety, the Archbishop of York pugnaciously encapsulated the concept in 1875: “Our reason for turning to Palestine is that Palestine is our country. I have used that expression before and I refuse to adopt any other”. [9]
