When a suicide terrorist strikes in Israel, the usual contingent of first responders that one might see anywhere in the world — police, medics, firefighters — are accompanied by another group, one found only in Israel. They wear yarmulkes, white coveralls, rubber gloves, and dayglo yellow vests. These are the men of ZAKA, an Israeli religious organization dedicated to dealing with the mutilated and scorched bodies and the severed limbs of the victims of violent death, mainly those killed by Palestinian terrorism. ZAKA arose, reached its peak, and gained fame during the two waves of suicide terrorism that characterized the intensification of the Israeli-Palestinian conflict in the last decade of the 20th century and the first five years of the twenty-first century. ZAKA has a few hundred all-male activists, typically volunteers, exclusively Haredi (ultra-orthodox) Jews. Well trained and equipped, they are among the first to arrive at the sites of unnatural death, especially the arenas of mass mortality, where they perform a scrupulous procedure, laden with symbolism. This involves collecting the corpses and body parts, sorting them, identifying them, and reassembling them while diligently preserving respect for the dead and for body parts, and preparing them for burial according to the rigid strictures of Jewish law. Gideon Aran has spent years embedded with the men of ZAKA, and in this gripping ethnography he takes readers inside the organization and on the ground with these men as they do their gruesome — but, in their view, holy — work.

When a suicide terrorist strikes in Israel, the usual contingent of first responders that one might see anywhere in the world — police, medics, firefighters — are accompanied by another group, one found only in Israel. They wear yarmulkes, white coveralls, rubber gloves, and dayglo yellow vests. These are the men of ZAKA, an Israeli religious organization dedicated to dealing with the mutilated and scorched bodies and the severed limbs of the victims of violent death, mainly those killed by Palestinian terrorism. ZAKA arose, reached its peak, and gained fame during the two waves of suicide terrorism that characterized the intensification of the Israeli-Palestinian conflict in the last decade of the 20th century and the first five years of the twenty-first century. ZAKA has a few hundred all-male activists, typically volunteers, exclusively Haredi (ultra-orthodox) Jews. Well trained and equipped, they are among the first to arrive at the sites of unnatural death, especially the arenas of mass mortality, where they perform a scrupulous procedure, laden with symbolism. This involves collecting the corpses and body parts, sorting them, identifying them, and reassembling them while diligently preserving respect for the dead and for body parts, and preparing them for burial according to the rigid strictures of Jewish law. Gideon Aran has spent years embedded with the men of ZAKA, and in this gripping ethnography he takes readers inside the organization and on the ground with these men as they do their gruesome — but, in their view, holy — work.

In 2017, nearly six thousand people were killed in suicide attacks across the world. In The Smile of the Human Bomb, Gideon Aran dissects the moral logic of the suicide terrorism that led to those deaths. The book is a firsthand examination of the bomb site at the moment of the explosion, during the first few minutes after the explosion, and in the last moments before the explosion. Aran uncovers the suicide bomber's final preparations before embarking on the suicide mission: the border crossing, the journey toward the designated target, penetration into the site, and the behavior of both sides within it. The book sheds light on the truth of the human bomb. Aran's gritty and often disturbing account is built on a foundation of participant observation with squads of pious Jewish volunteers who gather the scorched fragments of the dead after terrorist attacks; newly revealed documents, including interrogation protocols; interviews with Palestinian armed resistance members and retired Israeli counterterrorism agents; observations of failed suicide terrorists in jail; and conversations with the acquaintances of human bombs. The Smile of the Human Bomb provides new insights on the Middle East conflict, political violence, radicalism, victimhood, ritual, and death and unveils a suicide terrorism scene far different from what is conventionally pictured. In the end, Aran discovers, the suicide terrorist is an unremarkable figure, and the circumstances of his or her recruitment and operation are prosaic and often accidental. The smiling human bomb is neither larger than life nor a monster, but an actor on a human scale. And suicide terrorism is a drama in which cliches and chance events play their role.

Religion and Terrorism: The Use of Violence in Abrahamic Monotheism provides theoretical analysis of the nature of religious terrorism and religious martyrdom and also delves deeply into terrorist groups and beliefs in Judaism, Christianity, and Islam. Religious terrorism is found in all three of the great monotheistic faiths, and while the public is most aware of Islamic terrorism, Jewish and Christian faiths have extremist groups that warp their teaching -in ways unrecognizable to most adherents- to support terrorism. This work will be of interest to scholars in religious studies, political science, and sociology.

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.