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The Samaritans, a small ethno-religious group that lives primarily in the West Bank, comprise a unique community. Both Palestinian and Israeli, the Samaritans primarily reside just above the West Bank city of Nablus, in Mount Gerizim. In an area where Jewish residents live in gated communities and operate on separate roads and infrastructure from Palestinians, the Samaritans, by contrast, engage in Palestinian society, often studying in Palestinian schools and working in Palestinian businesses. They straddle many identities and boast a rich history, all of which we explore in this gallery.

So, curious to find out more? Simply click on.

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The Samaritans identify as the “ancient Israelites.” With Moses as their prophet, they are the descendants of Yaqūb ibn Ishāq ibn Ibrahīm (Jacob of the Old Testament).

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The group has ties to King David and his son, Solomon. A riff occurred between King David and the chief priest, because the chief priest refused to build a temple in Jerusalem. The followers of the chief priest were referred to as the shumrim, meaning “the conservators.”

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The community’s priests and clergymen are said to be related to the Tribe of Levy, while the remainder are said to be tied to the tribe of Yousef.

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The community lives in accordance with the rules of the first five books of the testament, referred to as the Pentateuch. In addition to strict dietary rules, they also believe that Mount Gerizim (pictured) is the site that God chose for the temple, rather than Jerusalem, a divergence from more popular Jewish sects.

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Previously, the group consisted of much larger numbers—amounting to nearly three million, according to their records. The bloody Samaritan revolts during the 5th and 6th centuries under Byzantine Christian rule dwindled down their community.

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Additionally, many were forced to covert to other religions within the last thousand years. In contrast to other Jewish groups that emigrated, the Samaritans did not, and, therefore, likely experienced more conversion.

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In fact, the Samaritans, who practice a religion distinctive from modern-day Judaism, believe they are the ‘true’ practitioners of the Israelite religion. According to the community, changes to religious practices were conducted by Jewish communities in exile.

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The Samaritans are comprised of approximately 800 community members. Half live in Holon, just outside Tel Aviv, while the other half live on Mount Gerizim.

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Mount Gerizim, where the community lives and is colloquially referred to as “the Samaritan village,” hosts a population of approximately 400 people. The town is considered the holiest site in the Samaritan religion, a sect of Judaism they refer to as "Israeli."

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The legend is that God ordered Moses to build a tabernacle, which was carried to the top of Mount Gerizim. The Samaritans refer to this as “The Castle of the World,” which they have cared for throughout 3,600 years.

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The group’s synagogue is said to hold the oldest Torah scroll in existence, called the Samaritan Torah, written in Old Hebrew. Their meticulous record-keeping activities date back over 130 generations.

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While the Samaritans have always cared dearly for their holy site, they did not always live in such proximity to it. Previously, the majority of the community lived in the Palestinian city of Nablus, in the occupied West Bank, in a quarter called “the Samaritan quarter.”

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There were three major events that made the Samaritans relocate. The first was the 1927 earthquake, which left nearly 200 people dead and another 1,000 injured. The earthquake was devastating for the city, destroying hundreds of buildings.

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The second event was the First Intifada, followed by the Second Intifada, in which security instability in the city provoked the community’s relocation into safer lands. Today, many community members live on Mount Gerizim permanently.

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Today’s Samaritans hold both Israeli and Palestinian citizenship. They speak both Arabic and Hebrew. They consider themselves politically neutral, continuously maintaining that position.

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As they carry both Israeli and Palestinian citizenship, the group’s mobility is also far easier than their Palestinian counterparts. Therefore, seeking economic opportunities elsewhere is much simpler.

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To boost population numbers, Samaritan priests have made some adjustments to strict restrictions and traditions. Now, for example, Samaritan men may marry outside the religion, provided that their wife converts. Previously, this was strictly prohibited. Most of these women have come from Eastern Europe.

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Previously, due to the small numbers of the community, intermarriage led to a number of children with severe genetic defects. Therefore, seeking partners outside the community for repopulation also sought to address some of these challenges.

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Yet many fear that repopulating will not solve the issue alone, as limited economic opportunities are forcing younger generations to seek opportunities elsewhere.

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Despite population challenges, the community is dedicated to keeping their history and culture alive. All children must learn ancient Hebrew and take classes specifically on Samaritan history and rituals.

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Before the creation of the Israeli state and its subsequent occupation of the West Bank, the Samaritans did not have any connection to ideologies of a Jewish state. Many did not even speak modern Hebrew.

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In a New York Times article, an elderly Samaritan said he saw himself “as an Arab Palestinian.” When Israel extended citizenship to the Samaritan community, their identities also shifted.

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This confusion of identities can be observed in common religious celebrations. For example, during Passover, West Bank Samaritans spoke in Arabic to each other during the gathering, while the other half of the community, particularly the younger generation, spoke primarily in Hebrew.

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Outside guests invited to attend the event were primarily Israelis, many of whom held official military and political positions. This mix of cultures, political positions, and beliefs provides a glimpse into the multiculturalism that is innate in community relations for the Samaritans.

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Yet the power dynamics are also evident even in these gatherings, where so much difference exists. For example, the Samaritans had invited the governor of Nablus (pictured center in a blue suit) to attend the event, but the Palestinian official feared his attendance would be an act of normalization with the presence of Israeli military guests.

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These complexities are important to highlight, as navigating these tensions is an important part of Samaritan life. These challenges are integral to understanding the challenges that the community faces in their day-to-day lives.

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These complexities have also extended to community newcomers, namely the Eastern European wives that became Samaritans. They, too, identify as Samaritans, rather than Israeli or Palestinian, sending their children to Palestinian schools while still engaging with Israeli society as fellow members.

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The Samaritans’ rich history in the region cannot be oversimplified. They neither identify as one nor the other of their Israeli and Palestinian counterparts. They reap the benefits of both societies, while still maintaining their individual culture.

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In some ways, they can be seen as a neutral party. For others, they can be considered mediators. Instead of shying away from these complexities, Samaritans adapt to their reality, advocating for their own survival as a group.

Sources: (Taawon (Welfare Association)) (Al Jazeera) (The New York Times)