Anti-Semitism, a phenomenon that has persisted throughout history, is often explained by the simplistic paradigm that Jews, claiming to be the «chosen people,» would arouse jealousy or hostility. This reading, rooted in a theological perspective, obscures the underlying social, psychological, and geopolitical dynamics. By adopting a «pagan» perspective – that is, detached from monotheistic assumptions and focused on a secular analysis of collective narratives – this article proposes to consider monotheism as a form of social engineering, designed to unify and affirm a collective identity. This deliberately provocative hypothesis aims to shed light on the roots of anti-Semitism not as a reaction to a purported «divine election,» but as the product of competing identity dynamics. By examining the historical evolution of these dynamics and their contemporary manifestations, particularly in the Israeli-Palestinian conflict, we will highlight a vicious cycle in which identity assertion and a lack of questioning fuel violence, while also outlining paths for overcoming it.
Canaan, the Exodus and the construction of a national narrativel
A historical and archaeological reading of the biblical account of the Exodus reveals that, around the 13th century BCE, Canaan was a province under Egyptian influence (Finkelstein & Silberman, 2001). The idea of a «promised land» thus appears as a mythical construct rather than a geopolitical reality. Fleeing Egypt to Canaan would, in 1965, be equivalent to leaving Moscow for Warsaw, two territories under the same sphere of influence. The account of the Exodus is not a historical account, but a founding myth, that of a nation-in-the-making through an initiatory journey (Assmann, 1997). This narrative, far from being unique, is part of a universal tradition of epic narratives that forge collective identity, like the Aeneid for Rome or the Nordic sagas.
Monotheism, in this context, can be analyzed as a form of social engineering, a psychological and political tool for unifying disparate Semitic tribes. Jan Assmann (1997) argues that Jewish monotheism, by positing a unique and creator God, broke with the surrounding polytheisms, offering a normative framework and a sense of singularity. Belief in a God who carries a divine purpose is psychologically reassuring, responding to the existential anxiety faced with the uncertainty of life (Freud, 1939). Unlike Eastern traditions that prioritize an inner quest for the divine (as in Buddhism or Taoism), the monotheistic exotericism imposes strict social regulation. A people defining itself as the exclusive ally of the Creator crafts a powerful narrative rooted in the profound human aspirations for transcendence and collective cohesion.
Social engineering and cultural manipulation
This social engineering aims to affirm a unique identity capable of touching the interlocutor on the most intimate level. A historical example illustrates this principle: during the Battle of Pelusium (525 BC), the Persians exploited the sacredness of cats, associated with the Egyptian goddess Bastet, to disarm their Egyptian opponents, reluctant to harm these animals (Herodotus, Histories, II, 141). This cultural manipulation shows how beliefs can be instrumentalized in power struggles. Similarly, Jewish monotheism, by linking the Semitic tribes to a common divine project, was able to serve as a lever for unifying and mobilizing against powerful neighbors, such as the Philistines or the Assyrians (Liverani, 2005).
However, this narrative has a downside: by defining themselves as the people of the divine alliance, the Jews have become unique, but have also created an implicit dichotomy between «chosen» and «unchosen.» Anyone who opposes this people becomes, by extension, an opponent of the divine plan. This perception fuels a resilience mysticism, but also a form of ’identity reinforcement.« The kingdom of Judah, being small, could not withstand the Babylonian empire, and divided itself in the face of the Roman Empire. The Jews had little chance of resisting annexation in 70 AD (Goodman, 2007). The destruction of the first phase illustrates the geopolitical limitations of a weakened entity, but the narrative of divine election has allowed a collective identity to be preserved despite the diaspora.
Antisemitism as a competing identity claim
Christian antisemitism, particularly marked in the Middle Ages, is rooted in an identity-affirmation logic. By claiming to be the «new people of God,» Christianity sought to supplant Judaism, accusing the Jews of «deicide» in order to legitimize its theological supremacy (Nirenberg, 2013). In the 19th century, European antisemitism accompanied the emergence of nation-states, which demanded cultural homogeneity and required Jews to choose between their community and the nation (Arendt, 1951). This need for identity affirmation at the expense of the other is a constant in the history of antisemitism.
However, until the Six-Day War (1967), Jews generally lived in greater safety in Muslim lands than in Christian Europe. Although tensions existed at the origins of Islam (e.g., the conflict with the Jewish tribes of Medina), systematic anti-Semitism was rare in the Muslim world before the 20th century (Cohen, 1994). In Asia, where religions such as Buddhism and Shintoism prioritize individual conscience and karma, anti-Semitism never took root. For example, Japan, an ally of Nazi Germany, did not persecute Jews, despite its own war crimes (e.g., massacres in China, the «comfort women» system) (Shillony, 1991). This absence of anti-Semitism in Asia illustrates a fundamental difference: Asian traditions, based on individual responsibility, do not favor competition for collective destinies.
The contemporary vicious circle
In the Israeli-Palestinian conflict, contemporary anti-Semitism reflects, in part, the Palestinian need to make known an injustice perceived in the face of the Israeli occupation. This need for identity affirmation, similar to that of Christians or European nation-states, fuels a struggle that is not theological but geopolitical. However, on the Israeli side, the legacy of monotheistic social engineering can reinforce a vision in which those who reject the divine alliance (or its modern corollary, the Zionist project) are perceived as illegitimate. This stance, by limiting questioning, contributes to a vicious cycle: the identity affirmation of one group sparks hostility from the other, which responds with its own affirmation, perpetuating violence.
This cycle is not inevitable. Moving away from the monotheistic paradigm, as proposed by this pagan analysis, calls for deconstructing essentialist narratives. A solution could lie in a dialogue that acknowledges the identity needs of both parties without oppressing them. Asian traditions, avoiding comparisons of collective destinies, offer a path: prioritizing coexistence and individual responsibility rather than divine or national exclusivity.
Conclusion
By positing monotheism as a form of social engineering, this pagan analysis of antisemitism reveals that this phenomenon arises less from a «divine election» than from a universal need for identity affirmation. Historically, this need has taken various forms: theological competition in Christianity, national homogenization in Europe, or geopolitical claims in the Israeli-Palestinian conflict. The absence of antisemitism in Asia shows that a noncompetitive view of identity is possible. However, the monotheistic narrative, while unified, has also perpetuated positions that limit questioning, fueling a vicious cycle of violence. To break out of this, it is necessary to move beyond exclusive narratives and promote dialogue rooted in mutual recognition. Only by deconstructing these dynamics can we hope for a peaceful coexistence in the Middle East and beyond.
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