In Ethnographic Encounters in Israel: Poetics and Ethics of Fieldwork, a vital question is raised: “Can life and fieldwork be separated?” (183). A diverse array of scholars who are well-versed in the challenges faced when conducting fieldwork in a state of ongoing war, namely Israel, skillfully address this question throughout the book either explicitly or indirectly. Each chapter presents a unique perspective with stories that offer a glimpse into the lives of research subjects who are at the centre, and often simultaneously at the margins, of Israeli society.
It should be noted that the purpose of the book may initially be misunderstood. Unfortunately, it is not, as I had mistakenly believed, a guide on how researchers can and should conduct fieldwork in Israel. Instead, this collection provides illuminating personal accounts into the experiences that academics have faced when in the field. Recognizing that others have encountered difficulties in their own research, the authors offer support to those about to embark on such an exploration, particularly for the first time. Although each of the stories shared differ from the others, they all have one common denominator: Israel.
Israel is a complex society. The origins of the ongoing conflict, between the Israelis and Palestinians, cannot readily be discerned. Moreover, the cycle of violence continues to perpetuate feelings of hostility in a manner that is problematic for any hope of reconciliation. The book illustrates that many researchers conducting fieldwork in Israel are often viewed as outsiders looking in as they encounter a delicate position of studying their subjects from a position outside their comfort zone. If these individuals become accepted as insiders, they are occasionally torn between questions of morality and ethics.
The reflections provided in the book are limited to different aspects of Israeli society, culture, history and politics. They touch upon overlapping issues of race and racism (61, 123–24), uncertainties surrounding religion and nationalism (43, 112–13), memories (166–67), shared landscapes and constructed spaces (138, 157). At first sight, these matters may only appear relevant to those studying Israel, which first drew me to this publication. However, after reading it, I came to the realization that the firsthand accounts, some of which are both heart-warming and heart-breaking, are not limited to those who have chosen Israel as their main topic of study.
Some may argue Israel is a nation which is unique in its own sense. Regardless, many of the challenges posed by researchers in the book are not exclusive to Israel and can be applied to other cases, even those not necessarily experiencing persistent violence. For example, Hilla Nehushtan writes about studying prostitution in Israel and the dichotomy between dominant feminist narratives and the very real, yet often confusing, phenomenon of agency within prostitution (191).
Several stories presented in the book stress the vulnerabilities of investigators who either live in Israel or who have travelled from abroad to conduct their research, and how their work may have pushed them to their limits in questioning their self-identity within the larger society. Jackie Feldman argues that despite the cognitive dissonance which came along with his Aliya, his time spent as a tour guide with Christian pilgrims made him more aware and confident of his own identity as an Israeli (32).
Tamir Erez provides a similar analysis with his interest in studying Messianic Jews in Israel; however, he was shunned from the congregation after it became clear he was acting primarily as a researcher and was therefore unwilling to accept their views (51). Thus, many of the authors demonstrate the difficulties researchers often face as participants within their own project (54).
Several writers in the book suggest that becoming fully immersed in one's work can be harmful as it may blur the lines between the researcher and the research(ed). It can also unintentionally conceal what is frequently viewed in scientific endeavours as the ultimate goal of “objectivity.” On the other hand, being completely distanced from one's project may take away from the depth necessary to understand and sympathize with those being interviewed or observed, as well as gain their trust.
Ethnographic Encounters in Israel is a valuable resource for scholars engaged in a variety of disciplines. Certainly, it would have been beneficial to provide readers with guidance as to how one can effectively carry out fieldwork in Israel. Regardless, these stories remind those of us who dedicate our lives to learning, writing and teaching about societies both near and far of why we became passionate about these issues in the first place.
There is a general agreement among the contributors that the experiences of fieldwork can open our eyes to what exists beyond the texts we read. The impact of our research can be of value beyond academic circles by providing a face and a voice to those we study (34).
