Nurit Stadler

Terror, Aid and Organization: The Haredi Disaster Victim Identification Teams (ZAKA) in Israel

Terror attacks are forms of social and cultural disasters that cause extensive harm to humans and the social order. Yet despite the sudden chaos they wreak and their prevalence during the last decade or so, most societies have only recently created organizational forms that can manage and handle their threatening potential. This article analyzes the relations between terror attacks and the emergence of new organizations specializing in death and disaster. We explore this issue through the case of ZAKA, the Ultra-Orthodox Identification Teams for Victims of Disasters in Israel. This organization sheds light on how in highly complex and bureaucratized countries new types of specialists in death by terror developed. From an anthropological point of view, organizational specialists in death by terror are expected to act proficiently on the basis of existing cultural norms and principles. Such organizational bodies are not only expressions of social responses to the unexpected disorder produced by terror but are also powerful cultural agents that produce new meanings. Concretely, not all organizations gain trust and support from the general public to allow its members to touch, treat and recompose the bodies of the dead, we contend that ZAKA legitimizes its goals and actions through the amalgamation of three unique elements: (a) Given that ZAKAs practices are grounded in Jewish traditions concerning death and burial, the organization use these cultural roots to gain acceptance of treating victims of terror attacks. In this way, the actions of ZAKA volunteers are legitimized since they fulfill central religious (Talmudic) duties concerning death and the treatment of corpses. (b) The organization mixes practices and knowledge from different institutions and bodies such as the police, military or medical organizations. Moreover, ZAKA cooperates with various state organizations that specialize in death events and disasters. This combination not only reinforces the legitimacy of their actions but turns them into social experts for dealing with the victims of terror and mass death. (c) During a terror event the organization deals not only with death but also with aid to, and treatment of, the injured. By giving them social permission to treat, touch and recompose the human flesh, society also sanctions them to touch the very basis of social order: treating the human body and dealing with questions of life and death in the public sphere. We end by offering a number of thoughts about the wider implications of our case study.

Fundamentalism's encounters with citizenship: the Haredim in Israel

This paper centers on the challenge that fundamentalist groups – such as the Israeli ultra-Orthodox community (the Haredim) – pose for citizenship. It focuses on two issues: challenges centering on contribution to and sacrifice for the Israeli nation-state; and alternatives that fundamentalism poses to definitions of citizenship. Empirically, it is based on research in three arenas: service in the Israeli military; a voluntary organization aiding state agencies after terror attacks (ZAKA), and a charitable association offering help in health and social welfare (Yad Sarah). Two trends – challenges to concepts of security and the state, and the weakening of the state in the economic sphere and social services – have opened up spaces for fundamentalist groups to operate in civil society and complement the state. The Haredi community has gradually developed a new concept of inclusion that both fits the state-centred view of citizenship and their own fundamentalist perspective.

Building the sacred community online: the dual use of the Internet by Chabad

Religious communities have ongoing concerns about Internet use, as it intensifies the clash between tradition and modernity, a clash often found in traditionally inclined societies. Nevertheless, as websites become more useful and widely accessible, religious and communal stakeholders have continuously worked at building and promoting them. This study focuses on Chabad, a Jewish ultra-Orthodox movement, and follows webmasters of three key websites to uncover how they distribute religious knowledge over the Internet. Through an ethnographic approach that included interviews with over 30 webmasters, discussions with key informants, and observations of the websites themselves, the study uncovered webmaster’s strategies to foster solidarity within their community, on one hand, while also proselytizing their outlook on Judaism, on the other. Hence, the study sheds light on how a fundamentalist society has strengthened its association with new media, thus facilitating negotiation between modernity and religious piety.

Appropriating Jerusalem through Sacred Places: Disputed Land and Female Rituals at the Tombs of Mary and Rachel

Due to deep-seated political tensions and intermittent violence between various streams of the city’s three major religions, Jerusalem’s sacred landscape is in the midst of significant change. One of the most salient expressions of this phenomenon is the renaissance of female saint shrines, most notably the Tomb of Mary and the proximate Tomb of Rachel the Matriarch. At these sites, female symbols, imagery rituals, and materiality have become powerful tools for asserting political claims that pertain to land and belonging. I will take stock of this phenomenon through the lens of different ethno-religious groups in Israel/Palestine that are availing themselves of female symbols (such as fertility, suffering, and maternal care) to advance various objectives. I find that these symbols have charged valences within minority communities. For members of the country’s hegemonic denominations, Rachel is the Jewish people’s “eternal mother” as well as a national symbol of the “return of the exiles” to their homeland. At the same time, local Catholic and Orthodox Christians view Mary to be “the mother of minorities” who suffered on behalf of and continues to provide succor for the weak. As a minority, Christians in Israel/Palestine employ this image of the Virgin as part of their effort to struggle with their weakening grip over the territories. Viewing the Virgin as a protector of minority groups is a departure from the vast majority of the Christian world, where Mary constitutes a national symbol that reinforces social belonging. In sum, I show how, amid the ongoing religious struggle, both female icons and their respective sacred venues are mobilized by different groups for the sake of challenging the political order and reshaping the landscape.

THE VENERATION OF WOMB TOMBS: Body-Based Rituals and Politics at Mary's Tomb and Maqam Abu al-Hijja (Israel/Palestine)

This article examines the social dynamics at sacred “womb tombs” in an effort to discern this architectural form’s impact on contemporary religious experience, politics, and landscapes. With this objective in mind, Christian veneration at Jerusalem’s Tomb of Mary is compared with Muslim worship at Maqam Abu al-Hijja in the Galilee. Drawing on our ethnographic findings, we posit that the ancient structure of these shrines mimics the poetry of the human body as well as death and regeneration. While pilgrims to these womb tombs seek preternatural intervention for infertility, sickness, pain, and other misfortunes, the venues concomitantly serve as an outlet for voicing indigenous claims to the land and help minorities bolster their sense of belonging. In the process, we have taken stock of a wide range of ethnographic findings: the sites’ architectural representation of the human body, the manner in which the tombs are venerated and experienced by local Christians and Muslims, and the politicization of fertility and well-being rituals by minorities within the context of sociopolitical struggles over, above all, territorial rights.

Between scripture and performance: cohesion and dissent at the Feast of Mary's Dormition in Jerusalem

In contrast to popular Marian rites throughout the world, the Jerusalem Dormition Feast is held on a canonical route that includes the purported sites of some of the key moments in the Virgins life. The festival boasts an ancient liturgical order consisting of utterances and customs that are assiduously preserved by Jerusalems Greek-Orthodox Church. Drawing on Engelkes distinction (2007) between scriptural authority and religious performance and numerous scholarly analyses of cohesion and dissent at assorted Marian shrines (e.g., Eade and Sallnow [1991]), this article explores the reactions to the local ceremonial on the part of various participants. While the clergy strives to impose its particular reading of the Scriptures on all the attendees, the different lay groups insist on performing rituals that give expression to their own knowledge of the canon and their own understanding of the Virgins nature. All told, their reactions range from rigid obedience to creative practices and heated dissent. The event ultimately splinters off into several factions and the hosts orderly script is compromised.

Religious urban decolonization: new mosques/antique cities

ABSTRACT This article explores the changing nature of urban landscapes and everyday life in the context of indigenous religion within settler-colonial societies. We argue that against the rationalization of modern cities in which marginalized and minority groups are generally muted, religion, particularly within settler-colonial societies, increasingly becomes a way of claiming the city. Our empirical case study is the reconstruction, inauguration, and daily use of the Lababidi mosque in the ethnically mixed city of Acre (northern Israel). By analysing the renovation process, we focus on the unique strategies by which the Muslim community challenges the hegemonic logic of modern city planning. We show that urban spaces and landscapes in Acre are becoming increasingly influenced by the religious claims and religious buildings of indigenous communities, to challenge the prevailing colonizers’ urban planning and logic. Our case study shows that the struggle over religious sites is fought on all urban fronts and influences a variety of issues within the multi-cultural multi-ethnic city. This struggle does not end with the simple demand for more democratic urban procedures, but is also a mechanism that marginalized urban citizens can use to challenge the prevailing colonial-settler logic and its domination of the urban landscape.

Land, fertility rites and the veneration of female saints: Exploring body rituals at the Tomb of Mary in Jerusalem

This article explores the connections between rituals, embodiment, and territorial claims by taking stock of Christian Orthodox rites at the Tomb of Mary in Jerusalem. As part of a comprehensive ethnography of this shrine, I have examined a wide array of body-based female practices that revolve around Marys tomb. By rejuvenating embodied practices that are associated with fertility, parturition and maternity, devotees enlist the grotto’s womb-like interior as a platform for kissing, touching, crawling, bending, and other physical acts of devotion that make for a powerful body-based experience. As demonstrated herein, the mimetic journey of a fetus/pilgrim through this womb-tomb expanse elicits a sense of rebirth, which is analogous to reclaiming the land and establishing a “motherly” alternative to the masculine and bellicose disposition in Israel/Palestine.