Temporal issues have remained relatively unelaborated in the rich body of research that applies cognitive dissonance theory to millenarian movements following a failed prophecy. We engage these issues by exploring how the meshichistim (messianists) among the Jewish ultraorthodox Chabad (Lubavitch) Hasidim employ temporal categories to deal with the crisis entailed in the death of their leader, the expected Messiah. In messianic Chabad, a double‐edged “work of the present” has continued to evolve, simultaneously obfuscating and accentuating temporal delineations between past, present, and future. The ensuing dialectical reality puts into question the common notion that millenarian movements such as Chabad strive at all costs to restore the balance disrupted by failed prophecy. [millenarian movements, messianic temporality, cognitive dissonance, Chabad‐Lubavitch]
On the basis of an ethnographic analysis of the state‐run Jewish conversion project in Israel, I address the question of how bureaucrats come to know the subjects they serve. By analyzing how state agents construct the bureaucratic encounter with converts as a dramaturgical exchange, I theorize performance as an institutional mechanism through which bureaucratic knowledge is produced. The notion of “dramaturgy” sheds light not only on the everyday practices of state governmental power but also on the fragile, collaborative dynamics that underwrite the bureaucratic encounter. Such an analysis offers to complicate the notion of “power/knowledge” so often associated with bureaucratic institutions. [bureaucracy, ethnography of the state, Israel, passing, performance, power/knowledge, religious conversion]
a b s t r a c tThe study explores how the meshichistim (messianics) among the Jewish ultra-orthodox Chabad (Lubavitch) Hasidim manage the rupture entailed by the death of their leader, the Rebbe, whom they uphold as the King Messiah. Based on ethnographic research of contemporary pilgrimage to the Rebbe's court in Brooklyn, whose rituals and pedagogical framework are constructed by the meshichistim, the study problematizes the functional assumptions and implications of the rich literature on failed prophecies in millenarian movements, a literature heavily influenced by the theoretical model of cognitive dissonance. The case of Chabad meshichistim suggests that a millenarian group can reinvent itself through multifaceted cultural, pedagogical and ritual endeavors that are rife with internal contradictions. Moreover, these endeavors reveal that the rupture has not been balanced, regularized or normalized, but rather expresses the continuous complexity of life in its shadow.
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