Israel has been increasingly facing new diplomatic initiatives that, in effect, call for a freeze in Israeli settlement activity in exchange for a cessation of the eight-month-old, low-scale warfare on the part of the PLO, which the Palestinians call the Al-Aqsa Intifada. This new linkage has arisen in two distinct forms. First, according to early versions of the Egyptian-Jordanian Initiative of April 2001, the Palestinians are called upon to end incitement to violence and guarantee security cooperation, but Israel is expected, inter alia, to freeze new settlement activity.
Molly is a physician in her forties who lives in suburban Boston: thoughtful, soft-spoken, and extremely articulate—reason enough to take careful note of what she has to say about the formative experiences which led to her current commitments as a Jew. There is another reason as well: because the key words in this passage from our conversation, "I remember," are repeated no less than three times. What Molly and the other Jews we interviewed remember of their Jewish journeys, and—more importantly— how they remember it, provide the clues to a new sort of Jewish self emerging in the United States in recent decades.
Ukraine is a country in transition between a Soviet past and an uncertain future. Since declaring independence in 1991 at the time of the collapse of the Soviet Union, Ukraine has provided cause for both hope and despair. On the positive side, it has disarmed its nuclear capacity and is ethnically stable. Its large minority Russian population, 23 percent of Ukraine's total of 49.5 million inhabitants and concentrated in the eastern part of the country adjacent to a long border with Russia, remains calm. Although both Ukrainian and Russian extremists express various grievances, and other ethnic groups, most notably Jews, encounter episodic bigotry that is ignored by the state, the Ukrainian government itself has refrained from inciting ethnic chauvinism.
An examination of the historical record reveals many examples of failures of perception, and of leaders and governments refusing to integrate compelling information of existential importance. Taking account of new information and responding to changing circumstances is vital to man's relationship with his environment. When a dysfunction in the process of absorbing important new knowledge and correcting mistakes occurs, the faculty of rational judgment may be fatefully impaired. While, collectively, the attitude of a society is the sum of those of individuals, occasionally, the perception of a single individual in an influential position may be sufficient to determine a government's policy.
After seven years of the peace process, catastrophic remarks about the end of the State of Israel are much more frequent than they were before the Oslo agreements. Judaism has a long tradition of religious apocalyptic thought; in the secular end-of-days fantasies of the last few months, however, no salvation is offered the community.
Ask Israelis or Arabs to characterize the U.S.-Israel relationship and most, particularly on the Arab side, will argue that the picture is one of unwavering support for the Jewish state. Indeed, the outgoing Clinton administration has been widely perceived and labeled as the closest to Israel in the history of the U.S.-Israel relationship. Though the ties between the U.S. and Israel are indeed close, deep, and institutionalized, a closer examination reveals a constant tension between support for Israel and "evenhandedness" between Israel and the Arab world.
Topic:
Security and Religion
Political Geography:
United States, America, Middle East, Israel, and Arabia
With the completion of the process of secularization within the Jewish people, it is now clear that secularism is no substitute for religion. Despite the influence of materialism and the unprecedented control of man over nature and over himself, the need for religion has intensified due to continuing moral, social, and spiritual-existential problems and the profound human need for a connection with the sources, and for continuity and permanence. The time has come for the representatives of religious and secularist movements to begin a substantive dialogue that will enable creative life together.
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.
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