Raphael Patai Series in Jewish Folklore and Anthropology – serie

This title describes and examines the attempts of Gush Emunim, a religious nationalistic social movement, to construct Israeli identity, collective memory, and sense of place. Gush Emunim traces its roots to the 1967 Six Day War and the development of a Greater Israel ideology, which sought to maintain Israeli control of the West Bank and other newly acquired territories. The fundamentalist religious movement became a political force by constructing settlements within contested territory and is one of the key players in the Israeli - Palestinian conflict. In ""Settling in the Hearts"", Michael Feige analyzes the success of Gush Emunim through an examination of its ideology, practices, and symbolic construction of space and time. He argues that by constructing the meaning of contested territories as a national homeland, the ideological settlers attempt to redefine Zionism, Israel, and Judaism. In the first section of this volume, Feige explores how the Gush Emunim settlers reinterpret Jewish history, secular Zionist ideology, religious faith, and the Bible to discern the settlers' attitudes toward the Jewish exile experience. Feige identifies the crucial principles at work in the settlers' attempts to appropriate land, particularly in their use of collective memory, referring both to ancient times and to more contemporary events. In the second section, he presents fascinating case studies of Jewish settlements that Gush Emunim built beyond the green lines, in important symbolic centers such as Hebron, Ofra, and Gush. The concluding section analyzes the contemporary changes, conflicts, and crises that have affected Gush Emunim in the last year. ""Settling in the Hearts"" is based on a variety of qualitative sources, including interviews, participant observation, settlers' publications, and visual documents. Its novel way of understanding one of the most crucial factors affecting Israeli society and the Israeli - Palestinian conflict will be of interest to Israeli and Middle Eastern studies scholars and readers wanting to learn more about the complex dynamics of politics in the Middle East.

Magic culture is certainly fascinating. But what is it? What, in fact, are magic writings, magic artifacts? Originally published in Hebrew in 2010, Jewish Magic Before the Rise of Kabbalah is a comprehensive study of early Jewish magic focusing on three major topics: Jewish magic inventiveness, the conflict with the culture it reflects, and the scientific study of both. The first part of the book analyzes the essence of magic in general and Jewish magic in particular. The book begins with theories addressing the relationship of magic and religion in fields like comparative study of religion, sociology of religion, history, and cultural anthropology, and considers the implications of the paradigm shift in the interdisciplinary understanding of magic for the study of Jewish magic. The second part of the book focuses on Jewish magic culture in late antiquity and in the early Islamic period. This section highlights the artifacts left behind by the magic practitioners-amulets, bowls, precious stones, and human skulls-as well as manuals that include hundreds of recipes. Jewish Magic before the Rise of Kabbalah also reports on the culture that is reflected in the magic evidence from the perspective of external non-magic contemporary Jewish sources. Issues of magic and religion, magical mysticism, and magic and social power are dealt with in length in this thorough investigation. Scholars interested in early Jewish history and comparative religions will find great value in this text.

This work provides an analysis of Jewish music. Drawing upon hundreds of sources, it explains what constitutes Jewish music and the socio-cultural context in which it evolved.

The Hebrew Goddess demonstrates that the Jewish religion, far from being pure monotheism, contained from earliest times strong polytheistic elements, chief of which was the cult of the mother goddess. Lucidly written and richly illustrated, this third edition contains new chapters of the Shekhina.

In 1839, Muslims attacked the Jews of Meshhed, murdering 36 of them, and forcing conversion of the rest. The majority adopted Islam only outwardly, and this is the story of how this community managed to survive, at the risk of their lives as crypto-Jews in an inimical Shi'i Muslim environment.

This work brings together a collection of Yiddish folklore from Poland, between the two world wars. It examines the evolution of Yiddish folklore and its role in creation of Yiddish nationalism, focussing on three important folklore circles, including the Warsaw group.

Raphael Patai's (1910-1996) lifelong fascination with Arab folktales began on a Ramadan night in 1933, at a cafe in Jerusalem where, for the first time, he heard a famous ""qassas"", a storyteller, tirelessly relate story after story from his vast repertoire of Arab folktales. In ""Arab Folktales from Palestine and Israel"", a collection of 28 tales gathered in Palestine and Israel and one of Patai's last books, Patai explores this rich cultural tradition. He studies tales from three separate times: those recounted by a German scholar in 1910-11, those read over Jerusalem Radio in the winter of 1946-47, and those recorded by the Israeli scholar Yoel Perez in 1982-84. These fables, part of the cultural heritage of a small corner of the Arab world, are translated into an English that remains faithful to the original Arabic text, presenting to foreign readers a sense of the original style and a picture of traditional Arab life and customs, attitudes, social and cultural norms, psychology and values. In their mingling of the everyday and the fabulous, the stories reveal both the embellishments on and the deviations from ordinary life that characterize folklore around the world. The stories tell of the trials and tribulations of ordinary human beings, the struggle between good and evil, rich and poor, and men and women, at different historical moments in response to different stages of modernization. They also describe fantastic creatures, such as animals that speak, encounters between humans and supernatural beings such as jinns and ghouls. Providing insight into Arab culture, Patai offers extensive notes and commentary on particular Arabic phrases and images, as well as the ways of speaking and thinking found among the Arab population, especially the Bedouins, in Palestine and Israel. Patai also places the stories in the context of global folktales, and traces the transformations in the art of storytelling. This collection as a whole presents a colourful slice of traditional Arab life, value, customs, attitudes and sociocultural patterns.

In traditional Jewish societies of previous centuries, literacy education was mostly a male prerogative. Even more recently, women have not been taught the traditional male curriculum that includes the Talmud and midrashic books. But the situation is changing, partly because of the special emphasis that modern Judaism places on learning its philosophy and traditions and on broadening its circle of knowers. In this book, the Israeli anthropologist Tamar El-Or explores the spreading practice of intensive Judaic studies among women in the religious Zionist community. Focusing on the experiences of religious women who participated in a midrasha at Bar-Ilan University, the author, a secular Jew, succeeded in gaining their confidence and penetrating their world. El-Or observed these women in a learning context where they debated Jewish orthodox views of women, a process that enriched her understanding of their identity formation. She explores their own learning experience through discourse analysis and through conversations with them and their male instructors. Feminist literacy, notes El-Or, will alter gender relations and the construction of gender identities of the members of the religious community. This in turn could effect theological and Jewish legal changes. In a narrative that offers insights into a traditional society in the midst of a modern world, the author points to a community that will be more feminist - and even more religious.

The vision of communication as authentic dialogue, as the mutual communion of souls, has animated a great many twentieth century discussions of language and communication, both in scholarly writings and in various forms and contexts of popular culture. In its various manifestations, this communicative utopia has identified dialogue or conversation as a locus of authenticity of both individuals and groups. This study traces the ways in which this utopian vision of communication has played itself out in the particular context of Israeli society through the twentieth century, encapsulating central trends in the evolving Israeli cultural conversation over the years. In this sense, it is a historically-situated study of the cultural fluctuations of a given society in all its particularity. In another sense, however, it seeks to offer a more general statement about the culturally constructed nature of the quest for authenticity as a project of modernity by focusing on conceptions of communication and language as its quintessential loci.

First published in a Yiddish edition in 1958, ""Profiles of a Lost World"" is a source of information about Eastern Europe before World War II as well as an touchstone for understanding a rich and complex cultural environment. Hirsz Abramowicz (1881-1960), a prominent Jewish educator, writer and cultural activist, knew that world and wrote about it, and his writings provide an eyewitness account of Jewish life during the first half of the 20th century. Abramowicz was a witness to war, revolution and major cultural transformations in the Jewish world. His essays, written and originally published in Yiddish between 1920 and 1955, document the local history of Lithuanian Jewry in rural and small-town settings, and in the city of Vilna - the ""Jerusalem of Lithuania"" - which was a major centre of East European Jewish intellectual and cultural life. They shed light on the daily life of Jews and the flourishing of modern Yiddish culture in Eastern Europe during the early 20th century and offer a personal perspective on the rise of Jewish radical politics. The collection incorporates local history of Lithuanian Jewry, shtetl folklore, observations on rural occupations, Jewish education, and life under German occupation during World War I. It also includes a series of profiles of leading social and intellectual Jewish personalities of the author's day, from traditional scholars to revolutionaries. Together the selections provide a blend of social and personal history and a window on a lost world.

The Jews from Aleppo, Syria, and their descendants compose a remarkable but little-known community that has spread throughout the world during the past two centuries, adapting to myriad social settings from Kobe to Buenos Aires. A Global Community is the first comprehensive scholarly interpretation of the historical experience of this unusual community in Syria and in the other places to which Aleppan Jewry have immigrated. Walter P. Zenner points to the social, economic, and cultural links that the various Syrian Jewish communities have made for the unique persistence of community throughout the diaspora. He places special emphasis in the communities in Israel and the United States but also studies the communities in England and Latin America. He utilizes rabbinical responsas, travelers' writings, secondary sources, interviews, and oral histories to provide a unique look into this Middle Eastern Jewish community for those interested in Ashkenazic as well as Sephardic Judaism.

This case study describes the work of the people responsible for creating festive lore and its system of ceremonies and festivities - an inseparable part of every culture. In the case of the new modern Hebrew culture of Eretz Israel (modern Jewish Palestine) - a society of immigrants that left behind most of their traditional folkways - the creation of festival lore was an organized process guided by a national ideology and aesthetic values. This effort in a secular national society served as an alternative to the traditional religious system, adapted the ceremonies and festivals to a new historical reality, and created a new festival cycle that would give expression to the values and symbols of the new Jewish society. Stoging and Stagers in Modern Jewish Palestine claims that the system of ceremonies and festivals, in general, and each separate ceremony and festival were staged according to the staging instructions written by a defined group of cultural activists. The book examines three main stages - the educational network, rural society (particularly the cooperative sector), and urban society (most notably Tel Aviv) - and looks at the stagers themselves, who were school-teachers, writers, artists, and cultural activists. Though cultural systems of festivals and ceremonies are often researched and described, scholarly literature rarely identifies their creators or studies in detail the manner in which these systems are created. This book sheds important light on the stagers of modern Jewish Palestine and also on the processes and mechanisms that created the performative lore in other cultures, in ancient as well as modern times.

As a result of the introduction of the printing press in the mid-nineteenth century and the proximity of European culture, language, and literature after the French occupation in 1881, Judeo-Arabic literature flourished in Tunisia until the middle of the twentieth century. As the most spoken language in the country, vernacular Judeo-Arabic allowed ideas from the Jewish Enlightenment in Europe (the Haskalah) to spread widely and also offered legitimacy to the surrounding Arab culture. In this volume, authors Yosef and Tsivia Tobi present works of Judeo-Arabic Tunisian literature that have been previously unstudied and unavailable in translation.In nine chapters, the authors present a number of works that were both originals and translations, divided by genre. Beginning each with a brief introduction to the material, they present translations of piyyutim (liturgical poems), malzumat (satirical ballads), qinot (laments), ghnayat (songs), essays on ideology and propaganda, drama and the theater, ikayat and deeds of righteous men (fiction), and Daniel Hagège’s Circulation of Tunisian Judeo-Arabic Books, an important early critical work. A comprehensive introduction details the flowering of Judeo-Arabic literature in North Africa and appendixes of Judeo-Arabic journals, other periodicals, and books complete this volume.Ultimately, the authors reveal the effect of Judeo-Arabic literature on the spiritual formation of not only the literate male population of Tunisian Jews, who spent a good part of their time at the Synagogue, but also on women, the lower and middle classes, and conservatives who leaned toward modernization. Originally published in Hebrew, Judeo-Arabic Literature in Tunisia, 1850–1950 will be welcomed by English-speaking scholars interested in the literature and culture of this period.

Our Lives Are But Stories explores the crucial role of personal storytelling in the lives of a unique generation of women - Jewish women who left the Muslim country of Tunisia to settle in the newly created Israeli state. To this day, the older generation of Tunisian Israelis continues to rely on storytelling as a form of education, entertainment, and socialization. But for women this art has taken on new dimensions, especially as they seek to impart their values to the young. Here Esther Schely-Newman expertly interweaves the personal accounts of the private lives of four Tunisian-Israeli women to analyze the rich complexities of communication. She considers how various approaches to narration reflect storytelling as a cultural phenomenon and highlights the need to understand stories in the contexts in which they are told. The four narrators grew up in a culture in which women's stories were confined to the private sphere, were usually told to other women, and were supposedly fiction - or at least metaphors masking their real lives. Forced migration to farming communities in Israel and the shock of being uprooted created new identities for women and new outlets for storytelling. Women narrators increasingly began to tell more openly of their personal lives. Schely-Newman organizes her narrators' accounts by the themes of childhood, marriage, motherhood, immigration, and old age and considers a wide range of factors that shape the narration, including audience, intent, choice of language, and Jewish-Muslim culture. The result is a fascinating blend of analysis, narration, and history.

Since their expulsion from Spain in 1492, Sephardic Jews have managed to maintain their Jewish faith and Spanish group identity and have developed a uniquely Judeo-Spanish culture wherever they settled. Among the important cultural ties within these Sephardic groups are Judeo-Spanish folktales, stories that have been passed down from generation to generation, either in the distinct language of the group, Judeo-Spanish (Ladino), or in other languages, such as Hebrew. In ""The Heart Is a Mirror"", Tamar Alexander-Frizer examines the folk narratives of Sephardic Jews to view them both in relation to universal narrative traditions and the traditions of Jewish culture.In part 1, Alexander-Frizer investigates the relationship between folk literature and group identity via the stories' connection to Hebrew canonical sources, their historical connection to the land of origin, their treatment of prominent family members and historical events, and their connection to the surrounding culture in the lands of the Spanish Diaspora. Part 2 contains an analysis of several important genres and subgenres present in the folktales, including legends, ethical tales, fairy tales, novellas, and humorous tales. Finally, in part 3, Alexander-Frizer discusses the art of storytelling, introducing the other theatrical and rhetorical aspects tied up in the Sephardic folktales, such as the storyteller, the audience, and the circumstances of time and place.This thorough and thought-provoking study is based on a corpus of over four thousand stories told by descendents of the Spanish Diaspora. An introduction addresses methodological problems that arise from the need to define the stories as Judeo-Spanish in character, as well as from methods of recording and publishing them in anthologies. Jewish studies scholars, as well as those interested in folktale studies, will gain much from this fascinating and readable volume.

This extraordinary collection of essays is the first to approach the phenomenon of spirit possession among Jews from a multidisciplinary perspective. What beliefs have Jews held about spirit possession? Have Jewish people believed themselves to be possessed by spirits? If so, what sorts of spirits were they? Have Jews' conceptions of possession been the same as those of their Christian and Muslim neighbors? These are some of the questions addressed in these thirteen essays, which together explore spirit possession in a wide range of temporal and geographic contexts. The phenomena known as spirit possession are both very widespread and very difficult to explain. The late Raphael Patai initiated study of spirit possession as found in the Jewish world in the post-Talmudic period by taking a folkloric and anthropological approach to the subject. Other scholars have opened up new avenues of inquiry through discussions of the topic in connection with Jewish mystical and magical traditions. The essays in this collection expand the variety of approaches to the subject, addressing Jewish possession phenomena from the points of view of religion, mysticism, literature, anthropology, psychology, history, and folklore. Scholarly views and popular traditions, benevolent spirits and malevolent shades, exorcism, social control, messianic implications, madness, literary structure, and a host of other topics are brought into the discussion of spirit possession in Jewish culture. This juxtaposition of approaches among the essays in this volume, some of which analyze the same texts in different ways, creates a broad foundation on which to contemplate the meaning of spirit possession.

The goals and challenges that face the people of Israel are vividly illustrated by the country's many folk stories. Here Haya Bar-Itzhak presents these tales - gathered from the early settlers of the kibbutz, from immigrants who arrived in Israel after independence, and from ethnic groups - to create a panoramic view of a fascinatingly complex society. Creating stories set in the past, even the recent past, is a way for societies to express their problems, adversities, yearnings, and hopes. Bar-Itzhak finds this true among inhabitants of the kibbutz, who find their society at a crossroads as a result of changes in Israeli society at large. She reveals the symbolic dimensions of their stories - some dealing with the death of young soldiers (sacrificed sons) in battle - as pointing to the complexity of a local culture that expresses the ethos of Labor Zionism. In a section dealing with the folklore of immigrants, Bar-Itzhak focuses on the narratives of Yemenite Jews and Polish Jews. Their stories express their traumatic meeting with Israeli society while providing a means for coming to grips with it. The final section, dealing with ethnic folklore of Moroccan Jews, explores the wonder tale through the perspective of disabled and elderly storytellers, who in the language of their community seek to defend their own values and norms, and examines the saints' legends and the body language usually employed in the telling of them. Throughout, the author illuminates the unique challenge of experiencing ethnicity as Jews vis-a-vis other Jews. ""Israeli Folk Narratives"" combines new data with insightful analyses. Anyone interested in folk stories and Israeli culture will be enlightened by this sensitive, thought-provoking book.

This title surveys past and present research on Israeli anthropology for students and researchers. While Israel is a small country, it has a diverse and continually changing society. As a result, since the 1960s Israeli anthropology has been a fertile ground for researchers. This collection introduces readers to the diverse field of social anthropology in Israel today, pointing to both its rich history and promising future. Drawing upon recent research as well as a few key older articles, editors Esther Hertzog, Orit Abuhav, Harvey E. Goldberg, and Emanuel Marx have selected contributors that highlight different theoretical perspectives and touch on a variety of relevant topics. ""Perspectives on Israeli Anthropology"" begins with an introduction that traces the development of social anthropology in Israel from its beginnings in Palestine prior to Israeli statehood to the present. The essays in this volume are divided into five major thematic sections, including the effects of immigration, the influence of bureaucracies in social life, the negotiation of the social order, tensions between Jewish Israelis and Palestinian Arabs, and notions of 'Israeliness' and 'Jewishness'. The essays offer compelling research and a variety of perspectives on changing senses of identity, ethnicity, religiosity, and gender relations in a society deeply affected by war, violence, and dispossession. While the contributors in this volume adhere to various theoretical and ethnographic traditions, they all treat Israel as a complex, modern, and open society with much to offer other scholars. ""Perspectives on Israeli Anthropology"" will provide an illuminating overview of the discipline for students, teachers, and researchers in the field of social anthropology.

This is a compassionate and insightful study of Hungarian women who lived through the Holocaust, with an appendix containing their complete stories.""Sister in Sorrow"" offers a glimpse into the world of Hungarian Holocaust survivors through the stories of fifteen survivors, as told by thirteen women and two spouses presently living in Hungary and Israel. Analyzing the accounts as oral narratives, author Ilana Rosen uses contemporary folklore studies methodologies to explore the histories and the consciousness of the narrators as well as the difficulty for present-day audiences to fully grasp them. Rosen's research demonstrates not only the extreme personal horrors these women experienced but also the ways they cope with their memories.In four sections, Rosen interprets the life histories according to two major contemporary leading literary approaches: psychoanalysis and phenomenology. This reading encompasses both the life spans of the survivors and specific episodes or personal narratives relating to the women's identity and history. The psychoanalytic reading examines focal phases in the lives of the women, first in pre-war Europe, then in World War II and the Holocaust, and last as Holocaust survivors living in the shadow of loss and atrocity. The phenomenological examination traces the terms of perception and of the communication between the women and their different present-day non-survivor audiences. An appendix contains the complete life histories of the women, including their unique and affecting remembrances.Although Holocaust memory and narrative have figured at the center of academic, political, and moral debates in recent years, most works look at such stories from a social science perspective and attempt to extend the meaning of individual tales to larger communities. Although Rosen keeps the image of the general group - be it Jews, female Holocaust survivors, Israelis, or Hungarians - in mind throughout this volume, the focus of ""Sister in Sorrow"" is the ways the individual women experienced, told, and processed their harrowing experiences. Students of Holocaust studies and women's studies will be grateful for the specific and personal approach of ""Sister in Sorrow"".

Orality has been central to the transmission of Sephardic customs, wisdom, and values for centuries. Throughout the Middle Ages, Spanish Jews were known for their linguistic skills, and as translators and storytellers they were the main transmitters of Eastern/Islamic culture to the Christian world. Derived from a distinguished heritage, Judeo-Spanish storytelling has evolved over five hundred years through constant contact with the surrounding societies of the past and with modern Israeli influences, making it more universal than other Sephardic oral genres. Told in order to entertain but also to teach, Judeo-Spanish folktales convey timeless wisdom and a colorful depiction of Sephardic communities up to the first half of the twentieth century. King Solomon and the Golden Fish is a selection of fifty-four folktales taken from Matilda Koen-Sarano's collection of stories recorded in Ladino (Judeo-Spanish) and translated by Reginetta Haboucha into fluent and idiomatic English that preserves the flavor and oral nuances of each text. Haboucha provides commentary and annotations to the folktales that enlighten both the academic and the lay reader, making this book at once appealing to s

In the final years of the Soviet Union and into the 1990s, Soviet Jews migrated at an unprecedented rate to Israel. Here, ex-Soviets tell their immigration experiences, allowing readers to explore this topic directly through immigrants' thoughts, memories, and feelings, rather than artifacts like magazines, films, or books.

Backpacking, or Tarmila'ut, has been a time-honored rite of passage for young Israelis for decades. Shortly after completing their mandatory military service, young people set off on extensive backpacking trips to ""exotic"" and ""authentic"" destinations in so-called Third World regions in India, Nepal, and Thailand in Asia, and also Colombia, Ecuador, Peru, Brazil, Chile, and Argentina in Central and South America. Chaim Noy collects the words and stories of Israeli backpackers to explore the lively interplay of quotations, constructed dialogues, and social voices in the backpackers' stories and examine the crucial role they play in creating a vibrant, voiced community. ""A Narrative Community"" illustrates how, against the peaks of Mt. Everest, avalanches, and Incan cities, the travelers' storytelling becomes an inherently social drama of shared knowledge, values, hierarchy, and aesthetics. Based on forty-five in-depth narrative interviews, the research in this book examines how identities and a sense of belonging emerge on different social levels - the individual, the group, and the collective - through voices that evoke both the familiar and the Other. In addition, ""A Narrative Community"" makes a significant contribution to modern tourism literature by exploring the sociolinguistic dimension related to tourists' accounts and the transformation of self that occurs with the experience of travel. In particular, it addresses the interpersonal persuasion that travelers use in their stories to convince others to join in the ritual of backpacking by stressing the personal development that they have gained through their journeys. This volume is groundbreaking in its dialogical conceptualization of the interview as a site of cultural manifestation, innovation, and power relations. The methods employed, which include qualitative sampling and interviewing, clearly demonstrate ways of negotiating, manifesting, and embodying speech performances. Because of its unique interdisciplinary nature, ""A Narrative Community"" will be of interest to sociolinguists, folklore scholars, performance studies scholars, tourism scholars, and those interested in social discourses in Israel.

Mystical Bodies, Mystical Meals is the first book-length study of mystical eating practices and experiences in the kabbalah. Focusing on the Jewish mystical literature of late-thirteenth-century Spain, author Joel Hecker analyzes the ways in which the Zohar and other contemporaneous literature represent mystical attainment in their homilies about eating. What emerges is not only consideration of eating practices but, more broadly, the effects such practices and experiences have on the bodies of practitioners. Using anthropology, sociology, ritual studies, and gender theory, Hecker accounts for the internal topography of the body as imaginatively conceived by kabbalists. For these mystics, the physical body interacts with the material world to effect transformations within themselves and within the Divinity. The kabbalists experience the ideal body as one of fullness, one whose boundaries allow for the intake of divine light and power and for the outward overflow of fruitfulness and generosity; at the same time, the body retains sufficient integrity to confer a sense of completeness, as the perfect symbol for the Divinity itself. Nourishment imagery is used throughout the kabbalah as a metaphor signifying the flow of divine blessing from the upper worlds to the lower, from masculine to feminine, and from Israel to the Godhead. The body's spiritual continuity allows for union between the kabbalistic devotee and his food, table, chair, and wine and is exemplified in the practices and experiences surrounding the consumption of food; this continuity is also applicable to other aspects of embodiment, such as the kabbalist's union with his fellow man. Mystical Bodies, Mystical Meals underscores the homosocial quality of the kabbalistic fraternity, in which gendered hierarchies of master and disciple are linked to the imagery and dynamics of nourishment and sexuality. Bringing this entire spectrum into focus, Hecker ultimately considers how the oral cavity and stomach, even the emotions associated with festive meals, are mobilized to produce the soul of the mystical saint in medieval kabbalah.

This book explores the cultural connection between Syrian Jewish life and Arab culture in present-day Brooklyn, New York, through liturgical music. Syrian Jews in Brooklyn, New York, number more than forty thousand and constitute the largest single group of Jews from Syria in the world. Their thriving community includes fifteen synagogues in the Flatbush section of Brooklyn, where the practice of singing Arab melodies is a cornerstone of their religious services. In ""Maqam and Liturgy"", author Mark L. Kligman investigates the multidimensional interaction of music and text in Sabbath prayers of the Syrian Jews to trace how Arab and Jewish traditions have merged in this particular culture, helping to illuminate a little-known dimension of Jewish identity and Jewish-Arab cultural interaction.Based on fieldwork conducted in 1990-91, Kligman worked closely with the leading Syrian cantors who maintain the community's traditional practices and pass them on to the next generation. Kligman's research demonstrates that Arab culture is manifest in the liturgy of Syrian Jews on many levels. Namely, the maqam system, the modal scales of Arab music, organizes Syrian liturgy through the adaptation not only of Arab melodies but the aesthetics of Arab musical practices, including the extra-musical associations of maqamat that determine which of the eleven modes is to be used. Kligman contextualizes the music and liturgy of Syrian Jewish worship within the disciplines of ethnomusicology, Judaic and cultural studies, and anthropology. A CD of liturgical chanting is also included with this volume.Though the process of adapting Arab music and aesthetics into a Jewish liturgical context dates back to the tenth century, the perpetuation of two interconnected Middle Eastern cultures in America is a unique phenomenon. ""Maqam and Liturgy"" brings the fascinating culture fusion of the Syrian Jews to the attention of a wider audience, including scholars and teachers of Jewish studies, Middle Eastern studies, anthropology, and ethnomusicology.

A minority within Judaism, the Karaites are known as ""reading community"" - one that looks to the Bible as the authority in all areas of life, including intimate relations and hygiene. Here Ruth Tsoffar considers how Egyptian Kariates of the San Francisco Bay Area define themselves, within both California culture and Judaism, in terms of the Bible and its bearing on their bodies. Women's perspectives play a large role in this ethnography; it is their bodies that are especially regulated by rules of cleanliness and purity to the point where their biological functions - menstruation, procreation, childbirth, lactation - determine their place in the community. As Tsoffar notes, the female body itself becomes a richly encoded text that reveals much about the Karaites' attitudes toward the interrelated issues of gender, sex, food, procreation, sacred traditions, time and space, as well as identity. The author illuminates the cultural strategies used by Karaite women to sustain their religious ideologies yet find personally meaningful ways of reading. The Karaites have survived since at least the eighth century by continually contemporizing their culture. Through a study of the rich, animated ritual experience of niddah (menstruation and purity codes in Leviticus), we see how the Karaite women seek to imagine and narrate a new history of purity through their bodies. ""The Stains of Culture"" presents issues of meaning and interpretation in a way valuable to students of women's studies, anthropology, minority cultural production, and scholars of religion and Judaism - especially to those interested in exploring Judaism's diversity.

Unwitting Zionists examines the Jewish community in the northern Kurdistan town of Zakho from the end of the Ottoman period until the disappearance of the community through aliyah by 1951. Because of its remote location, Zakho was far removed from the influence of the Jewish religious leadership in Iraq and preserved many of its religious traditions independently, becoming the most important Jewish community in the region and known as "Jerusalem of Kurdistan." Author Haya Gavish argues, therefore, that when the community was exposed to Zionism, it began to open up to external influences and activity. Originally published in Hebrew, Unwitting Zionists uses personal memoirs, historical records, and interviews to investigate the duality between Jewish tradition and Zionism among Zakho's Jews.Gavish consults a variety of sources to examine the changes undergone by the Jewish community as a result of its religious affiliation with Eretz-Israel, its exposure to Zionist efforts, and its eventual immigration to Israel. Because relatively little written documentation about Zakho exists, Gavish relies heavily on folkloristic sources like personal recollections and traditional stories, including extensive material from her own fieldwork with an economically and demographically diverse group of men and women from Zakho. She analyzes this firsthand information within a historical framework to reconstruct a communal reality and lifestyle that was virtually unknown to anyone outside of the community.Appendixes contain biographical details of the interviewees for additional background.Gavish also addresses the relative merits of personal memoirs, optimal interviewer-interviewee relationships, and the problem of relying on the interviewees' memories in her study. Folklore, oral history, anthropology, and Israeli studies scholars, as well as anyone wanting to learn more about religion, commuity, and nationality in the Middle East will appreciate Unwitting Zionists.

This title examines a pan-ethnic style of music created by North African and Middle Eastern Israeli musicians in the late twentieth century. The relocation of North African and Middle Eastern Jews to Israel in the 1950s and 1960s brought together communities from Egypt, Iraq, Kurdistan, Yemen, and many other Islamic countries, as well as their unique music styles. In the unstable, improvisatory spaces of transit camps, development towns, and poor neighborhoods, they created a new pan-ethnic Mizrahi identity and a homegrown hybrid music that inspired equal parts high-pitched enthusiasm and resistance along the fault lines of Israel's ethnic divide. In ""Mediterranean Israeli Music and the Politics of the Aesthetic"", author Amy Horowitz investigates the emergence of a new panethnic Mizrahi style of music between the 1970s and 1990s, as the community struggled to gain recognition on the overlapping stages of politics and music. This volume is both an ethnographic study based on Horowitz's immersion in the Mizrahi community and a multi-voiced account of community members, who describe their music and musicians who play it. Horowitz focuses primarily on the work of three artists - Avihu Medina, Zohar Argov, and Zehava Ben - who pioneered a recognizable Mizrahi style and moved this new musical formation from the Mizrahi neighborhoods to the national arena. She also contextualizes the music within the history of the community by detailing the mass migration of North African and Middle Eastern Jews to Israel, the emergence of these immigrants as a pan-ethnic political coalition in the 1970s, and the opening up of markets for disenfranchised music makers as a result of new recording technologies, including the cassette recorder and four-way duplicating machine. ""Mediterranean Israeli Music and the Politics of the Aesthetic"" places folklore within the frameworks of nationalism, ethnicity, ethnomusicology, Jewish studies, Israel studies, Middle Eastern Studies, and politics. Anyone interested in these disciplines will appreciate this remarkable volume.

The term “wailing culture” includes an array of women’s behavioUrs and beliefs following the death of a member of their ethnic group and is typical of Jewish life in Yemeni culture. Central to the practise is wailing itself - a special artistic genre that combines speech with sobbing into moving lyrical poetry that explores the meaning of death and loss. In Aesthetics of Sorrow: The Wailing Culture of Yemenite Jewish Women, Tova Gamliel decodes the cultural and psychological meanings of this practise in an ethnography based on her anthropological research among Yemenite Jewish communities in Israel in 2001–2003.Based on participant-observervation in homes of the bereaved and on twenty-four in-depth interviews with wailing women and men, Gamliel illuminates wailing culture level by level: by the circles in which the activity takes place; the special areas of endeavor that belong to women; and the broad social, historical and religious context that surrounds these inner circles. She discusses the main themes that define the wailing culture (including the historical origins of women’s wailing generally and of Yemenite Jewish wailing in particular), the traits of wailing as an artistic genre and the wailer as a symbolic type. She also explores the role of wailing in death rituals, as a therapeutic expertise endowed with unique affective mechanisms, as an erotic performance, as a livelihood and as an indicator of the Jewish exile. In the end, she considers wailing at the intersection of tradition and modernity and examines the study of wailing as a genuine methodological challenge.Gamliel brings a sensitive eye to the vanishing practise of wailing, which has been largely unexamined by scholars and may be unfamiliar to many outside of the Middle East. Her interdisciplinary perspective and her focus on a uniquely female immigrant cultural practise will make this study fascinating reading for scholars of anthropology, gender, folklore, psychology, performance, philosophy and sociology.