|
|
|
|
Traditions and Transitions folk narrative in the contemporary world |
| A | B | C | D | E | F | G | H | I | J | K | L | M | main abstract index | main congress page |
| N | O | P | Q | R | S | T | U | V | W | X | Y | Z |
Two phenomena peculiar to the land of Israel combine to
create a process for rediscovering history. One is the rich array of
illustrious biblical and post-biblical Jewish kings, prophets and sages,
well-known from literary sources but of whom there are hardly any material
traces. The other is the existence around the country of numerous small, domed
structures that mark the tombs of Muslim holy men, which were erected by the
Arab population that settled in the country during the centuries after the
expulsion of the Jews. This juxtaposition of the history of one people and
concrete elements of another has led to a constant process whereby one is
identified with the other - specifically, Muslim tombs are identified with
tombs of ancient Jewish personalities. This ongoing process, carried out by
travellers, mystics, and religious functionaries, has greatly accelerated in
recent decades, when stories of the lives, death, and miraculous deeds of the
Jewish personalities associated with the tombs began to circulate, giving rise
to mass pilgrimages. This interesting phenomenon sheds light on various aspects
of contemporary Israeli society.
The holy geography thus being constructed also helps strengthen the ancient
Jewish claim to the land. It is possible, however, that the same process, in
reverse, occurred during the centuries of Muslim rule in the area. Muslims may
have attributed to their own saints’ tombs that were traditionally associated
with Jewish figures.
| A | B | C | D | E | F | G | H | I | J | K | L | M | main abstract index | main congress page |
| N | O | P | Q | R | S | T | U | V | W | X | Y | Z |