During the past twenty years, beginning with the Israeli-Egyptian disengagement talks following the 1973 war, the tension between secular and religious perspectives on the Middle East peace process and the "land for peace" formula has grown steadily.
Over the last two decades, the reliance on separate negotiating tracks in the Arab-Israeli peace process has resulted in a cumulative loss of territories vital for the defense of Israel's very existence, without any corresponding buildup of peace and security for Israel that could last for generations. The military capabilities of Israel's potential adversaries have not diminished, but, in fact, have expanded considerably. The normalization of relations between Israel and the Arab world, as stipulated in the peace treaties between Israel, Jordan and Egypt, has not advanced, but, rather, has been held hostage to further Israeli concessions in each of the separate negotiating tracks. Finally, the employment of terrorism and violence by Israel's neighbors became part of the negotiating process with Syria and the PLO.
Ten years ago the UN Security Council imposed upon Iraq some very specific requirements for disarmament. After Iraq had been expelled from Kuwait, the Council decided unanimously that Iraq may not have nuclear, chemical, or biological weapons; or missiles which could fly beyond 150 km. The Security Council's decisions were taken with the full authority of international law.
Topic:
Security, International Law, Religion, and United Nations
The political influence of Islam is increasing in South East Asia. While the collapse of the Soviet Union and the Communist bloc have contributed to the decline of communism as a revolutionary political force in the region, religious and ethnic issues are now assuming renewed and increasing significance. Religious divisions based on Islam have exacerbated ethnic differences, and some religiously-oriented groups are engaging in violent and extreme acts that pose a potentially serious long-term threat to stability in the region.
Topic:
Security, Islam, Politics, and Religion
Political Geography:
Middle East, Soviet Union, Arabia, and Southeast Asia
Attitudes toward separation-accommodation are related to support for (or opposition to) the expression of religion in public life. Within each of the three samples, church-state separationists were more likely than accommodationists to oppose expanded religious influence in society and the involvement of churches and church leaders in political affairs. Table 5 contains several relevant questions in this domain.
A giant of the twentieth century left us when Daniel J. Elazar succumbed to an illness on December 2, 1999, at age 65. His career was unique, and much will be written of his multifaceted contributions over the decades to the fields of political science and political theory. While he was known in the world at large for his brilliant theoretical work on the nature of federalism and its applications in government in America and abroad, this analysis looks at the wide-ranging impact of Daniel Elazar on the American Jewish community.
In the 1950s, the French Catholic academician, playwright, and former Ambassador to the U.S., Paul Claudel, asked the cultural attachè of the Israeli Embassy in Paris to convey the following message to Martin Buber: Now that the Jews had recovered their sovereignty, would they consider granting citizenship to Jesus, thereby putting an end to his "statelessness" status both for Judaism and Christianity? This could contribute to the fight against anti-Semitism.
In recent months, since shortly after the collapse of the Russian ruble in August 1998, an upsurge of antisemitism in Russia has generated a startling increase in emigration of Russian Jewry. Among Jews in Israel and many diaspora countries, concern has grown about the fate of those Jews remaining in Russia, the largest of the post-Soviet states.
During the ceremony of the presentation of my credentials as the Ambassador of Israel to the Holy See on April 10, 1997, I told His Holiness that, actually, this was not my first connection with the Vatican. In fact, when I served as Ambassador of Israel to the Republic of Cyprus, in one of the ceremonies there, I was approached by the non-resident Ambassador of Outer Mongolia, who asked me whether I represented the Holy See in Cyprus. Of course I answered that I represented the State of Israel. Then, looking at my head, he remarked: "Oh, you are right, sir; now I can see the difference in the color!" Of course, he was referring to my skullcap.
On June 10, 1998, Turkish police and Islamist students scuffled at Istanbul University after authorities refused to allow eleven women wearing Muslim headscarves to take final exams. The students attempted to force their way into the examination hall past police who were helping college authorities enforce a long-standing ban on Islamist attire in places of education, government ministries, and other public institutions. Istanbul University, like nearly all educational institutions in Turkey, receives public funding. Similar scuffles had occurred the previous day when police forcibly removed headscarves from some girls' heads, the pro-Islamist newspaper Zaman said. The paper printed photographs of what it said were female students who fainted in distress after their headscarves had been torn off.
Topic:
Gender Issues, Government, Human Rights, Islam, and Religion