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Facilitated communication (FC), a set of techniques designed to improve the communication skills of children with pervasive developmental disorders, was transformed in the Jewish ultraorthodox community into a mystical device through which autistic children disclose otherworldly messages. We use this case to study the process whereby, in a given historical moment, specific forms of deviance are selected and molded into ritualized moralistic performances through which the values of the community are reasserted. Following a comparison between clinical and metaphysical FC, we explore synchronic and diachronic aspects of the complex relations between the ultraorthodox and the secular society extrapolated from the case. A comparative analysis of FC sessions and exorcistic rituals of dybbuk possession provides a background for proposing a dichotomous model of mystical pathways to the sacred, highlighting the role of deviants in revitalizing religious beliefs.

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This article traces a critical change in the professional therapy of posttraumatic stress disorder (PTSD): from treatment of a disorder borne by individuals to treatment of an anticipated disorder to be prevented by fortifying the entire population. A community resilience program in the city of Sderot in southern Israel, which has been subjected to Qassam rockets by its Palestinian neighbors across the border, serves as our case study. Drawing on an ethnographic study of this new therapeutic program, we analyze how the social body that the professionals attempt to immunize against trauma was treated. In particular, we follow the various practices used to expand the clinical. We found that the population was split into several groups on a continuum between the clinical and the preclinical, each receiving different treatment. Moreover, the social body managed according to this new form of PTSD was articulated through ethnic and geopolitical power relations between professionals from the country's center and professionals from its periphery, and between the professionals and the city's residents. Finally, we discuss how this Israeli case compares with other national sites of the growing globalization of PTSD, like Bali, Haiti and Ethiopia, which anthropologists have been exploring in recent years.