Bulletin: Religion in Israel

Books:

• Sharaby, Rachel. The Revival of a Tradition. Seharane Celebrations in Israel (Tel Aviv: Resling, 2016; in Hebrew).
• Hakak, Yohai. Haredi Masculinities between the Yeshiva, the Army, Work and Politics: The Sage, the Warrior and the Entrepreneur (Leiden: Brill, 2016).

Articles:

• Engelberg, Ari. “Religious Zionist Singles: Caught Between ‘Family Values’ and ‘Young Adulthood’.” Journal for the Scientific Study of Religion 55.2 (2016): 349-64.
• Shoham, Hizky. “‘He had a Ceremony—I had a Party’: Bar Mitzvah Ceremonies vs. Bat Mitzvah Parties in Israeli Culture.” Modern Judaism 36.3 (2016): 335-356.
• Levy, John. “Freedom and Authority in Israel.” In Freedom and Authority in Religions and Religious Education (ed. Brian Gates; London and New York: Bloomsbury, 1996, reprinted 2016), 86-94.
• Uzan, Elad. “From Social Norm to Legal Claim: How American Orthodox Feminism Changed Orthodoxy in Israel.” Modern Judaism 36.2 (2016): 144-62.
• Shilon, Avi. “Menachem Begin’s Attitude toward the Jewish Religion.” Middle East Journal 70.2 (2016): 249-74.
• Levy, Yagil. “Religious Authorities in the Military and Civilian Control. The Case of the Israeli Defense Forces.” Politics & Society 44.2 (2016): 305-32.

Reviews:

• Waldron, Mary Ann. Review of: René Provost, ed. Mapping the Legal Boundaries of Belonging: Religion and Multiculturalism from Israel to Canada (New York: Oxford University Press, 2014). Journal of Church and State, 2016 (online first).
• Ward, Ian. Review of: Jacques Berlinerblau, Sarah Fainberg, and Aurora Nou, eds. Secularism on the Edge: Rethinking Church-State Relations in the United States, France, and Israel (New York: Palgrave Macmillan, 2014). Journal of Church and State, 2016 (online first).
• Greenberg, Yoel. Review of: Raffi Ben-Moshe, Experiencing Devekut: The Contemplative Niggun of Habad in Israel (trans. Jonathan Chipman; Jeursalem: Jewish Music Research Center, 2015). Notes 73.1 (2016): 120-122.

 

New Article: Stadler and Luz, Two Venerated Mothers Separated by a Wall

Stadler, Nurit, and Nimrod Luz. “Two Venerated Mothers Separated by a Wall: Iconic Spaces, Territoriality, and Borders in Israel-Palestine.” Religion and Society 6.1 (2015): 127-41.

 

URL: http://dx.doi.org/10.3167/arrs.2015.060109

 

Abstract

This article explores the role of sacred places and pilgrimage centers in the context of contemporary geopolitical strife and border disputes. Following and expanding on the growing body of literature engaged with the contested nature of the sacred, this article argues that sacred sites are becoming more influential in processes of determining physical borders. We scrutinize this phenomenon through the prism of a small parcel of land on the two sides of the Separation Wall that is being constructed between Israel and Palestine. Our analysis focuses on two holy shrines that are dedicated to devotional mothers: the traditional Tomb of Rachel the Matriarch on the way to Bethlehem and Our Lady of the Wall, an emergent Christian site constructed as a reaction to the Wall. We examine the architectural (and material) phenomenology, the experience, and the implications that characterize these two adjacent spatialities, showing how these sites are being used as political tools by various actors to challenge the political, social, and geographical order.

 

 

New Article: Stadler, Exploring Body Rituals at the Tomb of Mary in Jerusalem

Stadler, Nurit. “Land, Fertility Rites and the Veneration of Female Saints: Exploring Body Rituals at the Tomb of Mary in Jerusalem.” Anthropological Theory 15.3 (2015): 293-316.

 

URL: http://dx.doi.org/10.1177/1463499615570779

 

Abstract

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 Mary’s 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.