Rachel Z. Feldman – författare

Since Israel conquered the West Bank, formerly held by Jordan, in 1967, over 400,000 settlers have moved into the territory. In recent years, Israeli settler organizations and allied American-Jewish lobbyists have responded to international condemnation of the occupation by mobilizing narratives of indigeneity, claiming sovereign and divine rights to the land.Settler-Indigeneity in the West Bank asks what Israeli settlers mean when they say they are indigenous; how settler indigeneity is felt, performed, and mediated; and what the implications of indigeneity claims are on the international stage. Building on foundational scholarship that has come out of post-colonial and indigeneity studies, the volume theorizes settler-indigeneity as a cultural phenomenon and product of transnational settler-colonial histories, while also interrogating the dialectic of "settler" and "indigenous" to illustrate their co-constitution. Considering agriculture, clothing, food, language, and religious practices, the chapters explore how feelings of indigeneity are fashioned and how these feelings continue to transform the landscape of the West Bank.Offering a series of original ethnographic accounts of these cultures and communities, Settler-Indigeneity in the West Bank intimately documents and discusses the processes of settler-nativization in conversation with a variety of related literature in anthropology, cultural studies, Israel studies, religious studies, and settler-colonial studies.

Judaism in the twenty-first century has seen the rise of the messianic Third Temple movement, as religious activists based in Israel have worked to realize biblical prophecies, including the restoration of a Jewish theocracy and the construction of the third and final Temple on Jerusalem’s Temple Mount. Through groundbreaking ethnographic research, Messianic Zionism in the Digital Age details how Third Temple visions have gained considerable momentum and political support in Israel and abroad .   The role of technology in this movement’s globalization has been critical. Feldman skillfully highlights the ways in which the internet and social media have contributed to the movement's growth beyond the streets of Jerusalem into communities of former Christians around the world who now identify as the Children of Noah (Bnei Noah). She charts a path for future research while documenting the intimate effects of political theologies in motion and the birth of a new transnational Judaic faith.