Suchergebnisse

Intro -- Table of Contents -- Introduction -- Part 1. Structures and Institutions -- Chapter 1. Greedy Institutions, Mediating Structures, and Empirical Examples -- Greedy Institutions and Mediating Structures -- Religion and the Military as Greedy Institutions -- Chapter 2. Military Attitudes toward Religious Soldiers: Five Case Studies -- The Iranian Armed Forces -- The Turkish Military -- The United States Military -- The Indian Armed Forces -- The International Context and the Israeli Case -- Part 2. Being a Soldier and a Religious Jew: Dilemmas and Solutions -- Chapter 3. Military Service from Ideological, Halakhic, and Value Perspectives -- Halakhic and Practical Problems during Military Service -- A Collision of Values -- Issues of Identity -- Chapter 4. The Hesder Yeshivot -- The Nature and Structure of the Hesder Program -- Program Characteristics and Military Service as a Hesder Student -- Curriculum and Faculty -- Preparation for Military Service -- Demographics -- Student Expectations -- Military Service in the Hesder Program -- Untitled -- Chapter 5. The Shiluv Program -- The Nature and Structure of the Shiluv Program -- Program Characteristics and Military Service as a Shiluv Student -- Curriculum and Faculty -- Preparation for Military Service -- Demographics -- Student Expectations -- Military Service in the Shiluv Program -- Untitled -- Chapter 6. The Mekhinot: Preservice Preparatory Seminaries -- The Nature and Structure of the Mekhinot Program -- Curriculum and Faculty -- Preparation for Military Service -- Demographics -- Student Expectations -- Military Service after Studying in the Mekhina -- Untitled -- Chapter 7. The Gar'inim Program: Jewish Orthodox Women and the IDF -- Religious Zionist Women, Torah Studies, and Military Service -- The Beginning of the Women's Gar'inim Program.

Women have long served in the Israel Defense Forces, notwithstanding
strong opposition by the Chief Rabbinate. In the twenty-first
century, approximately 25 percent of female graduates of Israel's religious
high school system enlist, despite social disapproval. Israel's Orthodox
community has largely ignored the issue in the past. Recently, however,
rabbis and public figures within the religious community have acknowledged
the reality of women's conscription and have shown some willingness
to address it. Although religious female soldiers are still atypical,
they are no longer viewed as the anathema they once were. This article
presents a possible model for this legitimation as a social process. It then
describes the relationship between religious women, military service, and
conscription in Israel, concluding with a suggestion about broader contexts
within which this change can be viewed.

Very few armed forces consciously relate to the religious component of soldiers' identities. Like religions, the military system demands individuals to conform to rules and schedules. Should military and religious obligations clash, soldiers are forced to choose. When modern armed forces relate to religious elements in their members' identities, how do they do so? What are the conditions most conducive to a military relating to the religious component of its soldiers' identities? This article posits a framework for the analysis of both questions, employing the concept of mediating structures to illustrate the mechanisms whereby militaries and religions accommodate each other and Luckham's typology of boundaries (integral, permeable, fragmented) to identify the conditions that are most-and least-hospitable to mediation. This framework is illustrated by references to institutional and individual relations between religion and armed forces in Iran, Israel, Turkey, the United States, and India. Adapted from the source document.

Very few armed forces consciously relate to the religious component of soldiers' identities. Like religions, the military system demands individuals to conform to rules and schedules. Should military and religious obligations clash, soldiers are forced to choose. When modern armed forces relate to religious elements in their members' identities, how do they do so? What are the conditions most conducive to a military relating to the religious component of its soldiers' identities? This article posits a framework for the analysis of both questions, employing the concept of mediating structures to illustrate the mechanisms whereby militaries and religions accommodate each other and Luckham's typology of boundaries (integral, permeable, fragmented) to identify the conditions that are most—and least—hospitable to mediation. This framework is illustrated by references to institutional and individual relations between religion and armed forces in Iran, Israel, Turkey, the United States, and India.

Der zweite Golfkrieg markiert einen Wandel in der Außenpolitik der Golfstaaten. Vor allem die kleineren Golfstaaten (Kuwait, Bahrain, Katar, Vereinigte Arabische Emirate und Oman) sind um gute Beziehungen mit den Vereinigten Staaten bemüht. Dies könne allmählich zu einer Normalisierung der Beziehungen mit Israel führen, schließt die Autorin. Die politische Einstellung der Golfstaaten zu Israel sei nicht ideologisch bedingt; vielmehr sei sie auf praktische Interessen und die allgemeine regionale Entwicklung zurückzuführen. Schließlich sei Israel "merely another juggling ball" in der Außenpolitik der Golfstaaten. (DÜI-Mjr)

This article develops an analytical model of force composition that combines the advantages of conscription with those of an all-volunteer force. Using Israel as a hypothesis-generating case study, it argues that mandatory military service has undergone changes centered on five key organizing principles: selective conscription, early discharges, elongated lengths of service, forms of voluntary service and differing pay-scales, and other material and non-material incentives for conscripts. These principles are "grafted" onto conscription creating a hybrid, "volunteer-ized" model. The utility of the theoretical model lies in explaining how these principles facilitate mobilizing a needed number or recruits, providing an adequate level of military expertise, as well as maintaining the legitimacy of the armed forces by meeting domestic social, economic, and political expectations about its composition and the use of personnel at its disposal. The system is adaptive and flexible, as shown through the comparisons throughout the paper.