MEASURING SATISFACTION IN JEWISH “UTOPIA”

As a framework for social analysis, utopia is usually the province of classicists and political theorists. Yet practitioners of Jewish social studies — particularly specialists on the subject of the kibbutz — have much to offer non‐regional specialists of intentional communities and micropolities. Indeed, by applying standard social scientific techniques of survey and analysis, the kibbutz framework re‐emerges as a viable construct within contemporary comparative politics and sociology. Here, two similarly planned communities in the Negev desert, with founding memberships including a core (approximately one‐third) of “progressive” (i.e.Reform) Jewish emigrants from the USA, are analysed and compared statistically along several indices of satisfaction. Significant differences arise in the areas of personal relations, economic security, contentment with children’s education, and standard of living. Contrasting degrees of ideological and theological flexibility — attributable, in these two communities, to middle ageing and child rearing — may also account for different success outcomes. Measurement of satisfaction levels in Israel can help other neo‐utopian movements refine their proposed programmes and quantify their claims to superior socio‐political planning.     

Neither Muslim nor Other: British Secular Muslims

Secular Muslims constitute a significant group within the Muslim population of the UK, though under the prevalent multicultural policies their voice is often ignored. This article introduces some of the more outspoken secular, ex-Muslim, and atheist British Muslims and analyses their positions toward major issues that preoccupy the Muslim community and society at large. The secularists are highly critical of multiculturalism for creating mutually hostile communities controlled by conservative religious leaders. In the heated public debate on Islamism, they oppose both its militant and its more pragmatic versions. They are strongly opposed to religious terrorism, and also to the imposition of Sharia law, the wearing of hijab, and separate Islamic schools, though they may differ as to the right ways to combat them. Caught between Islamism, which is often supported by the radical left, and the far right, Muslim secularists are among the staunchest supporters of universal human values and of integration.     

The Relationship Between Perceived Probability of Personal Harm and Distressful Reactions During the Gulf War

This study investigated the relationship between threat appraisal, distressful reactions, and coping strategies of Israeli civilians under missile attack during the Gulf War. During the war, 66 subjects were asked about their perceived probability of being hurt by the missiles. Additionally, they completed a questionnaire that measured their fears and symptoms during the war, the State Anxiety scale of the Endler Multidimensional Anxiety Scales, and the Coping Inventory for Stressful Situations (CISS, Endler & Parker, 1990). The results showed an inverted U-shaped relationship between perceived probability of being hurt and the anxiety measures. A similar curvilinear relationship was found between perceived probability of being hurt and emotion coping strategy. Furthermore, it was found that those who appraised the possibility of being hurt as very high, more often used avoidance coping. The results are discussed within the framework of stress theories and are related to other inverted U-shape relationships found between threat appraisal and stressful reactions.     

Between daʿwa and Dialogue: Religious Engagement in Muslim-minority Environments

ABSTRACT

Muslim engagement in interfaith and intercultural dialogue began in earnest after the turn of the twenty-first century in response to the rise of global jihad. Both dialogue and jihad are outgrowths of da?wa, the call or mission of Islam, the principal mode of modern Islamic activism. The foundations were laid in the later part of the twentieth century by Muslim intellectual-activists living in non-Muslim environments, who played a special role in conceptualizing the new notion of dialogue and its relation to da?wa. This essay focuses on four pioneering figures, two from the indigenous context of India – the modernist Asghar Ali Engineer and the reformist ?ālim Wahiduddin Khan, and two from the diaspora milieu of the West – the Palestinian-American academic activist Ismail Raji al-Faruqi and the European Muslim spokesman Tariq Ramadan. Each represents a distinct religious orientation that also reflects a different phase in the evolution of modern Islamic discourse. Taken together, these intellectual-activists chart the trajectory of modern Islam from the early pre-Islamist liberal hopes to the present post- and neo-Islamist efforts to navigate between Western-dominated globalization and Islamist jihadism.