Thesis (MA)--Stellenbosch University, 2002. / ENGLISH ABSTRACT: This study focuses on the role of political elites in addressing the problem of why a durable peace has eluded Israeli Palestine. A theoretical background study was made on the articulation of identity within a civilization. This established identity formation as a political process. To see how the manipulation of the structure within which identity formation processes take place, six critical indicators were identified. These are: Manufacturing conditions of underdevelopment; Un-integrated social and political systems, and distributive injustice; Fostering cleavages, stereotypical images and political symbolism; Placing issues under the 'sign of security'; The production of insecurity through the manipulation of identity formation processes; and Monopolising the conflict resolution process. Political elite creation and perpetuation of structures for conflict shows an inherent inability to bring about a lasting peace in a protracted social conflict for conflict has become the source, rather than the outcome of policy formation. As a result this thesis calls for a more inclusive approach to conflict resolution, one that goes beyond the processes of arbitration, mediation, negotiation and facilitation, to include conciliation at grass roots level between civilizations, sincerely exploring the underlying emotional legacies of fear, hatred, sorrow and mistrust. / AFRIKAANSE OPSOMMING: Hierdie studie fokus op die rol gespeel deur politieke elites in die voortslepende vraagstuk rondom vrede in Israel/Palestina. 'n Teoretiese agtergrondstudie is onderneem om die uitdrukking van 'n samelewing oftewel volksidentiteit te ondersoek. Die studie het laat blyk dat identiteitsformulering 'n politieke proses is. Om waar te neem hoe die manipulasie van die struktuur waarbinne identiteitsformulering plaasvind, is ses kritiese indikators geïdentifiseer, te wete: die skepping van toestande vir onderontwikkeling; ongeïntegreerde sosiale en politieke sisteme en ongelyke verdeling van welvaart; doelbewuste voortsetting van etniese verskille, stereotipering en politieke simbolisme; plasing van kwessies onder die vaandel van "sekuriteit"; die produksie van "onsekerheid" deur die manipulasie van identiteitsformulering prosesse; en die manipulasie van konflik resolusie prosedures. Skepping en doelbewuste voortsetting van strukture vir konflik deur politieke elites dui op 'n onvermoë om langdurige vrede in 'n 'uitgerekte sosiale konflik' te bewerkstellig. Konflik het die oorsprong, eerder as die uitkoms van beleid geword. As gevolg van hierdie feite doen die tesis 'n beroep dat konflik resolusie as dissipline 'n meer inklusiewe benadering volg. Die resolusie prosesse van mediasie, arbitrasie, fasilitering en onderhandeling is opsigself nie genoeg nie en behoort vergesel te word deur die proses van konsiliasie op grondvlak tussen samelewings. Hierdie proses moet deel vorm van 'n opregtheid om mense se vrese, haat, seer en wantroue met ootmoed aan te hoor.

No description available.

The Arab-Israeli conflict is examined from its religious aspect, presenting people's experience of religion without passing judgement. Selected concepts are compared and contrasted and interpreted hermeneutically. The roots of the antagonism are traced back historically, showing that it comprises more than a claim to the same geographical territory. Each religion's notion of statehood is described. Internally Jewish-Zionist friction over the ceding of territory arises through divergent interpretations of the same texts; Islam, Nationalism and religious rivalry, being at variance, have engendered Arab tensions. Their respective doctrines on war and peace suggest, broadly speaking, a Jewish-Zionist leaning to shalom, and Islam-Arab Nationalism to jihad (struggle). While the religious perspective does leave an opening for a solution to the conflict, pragmatism may lead to compromise. Finally the suggestion is made that the religious dimension is necessary for a holistic understanding of political issues / Religious Studies and Arabic / M.A. (Religious Studies)

This study addresses the relationship between social capital and political action in the Middle East. The research uncovers indicators of how social capital correlates with democratic action. Using data from the 2005 World Values Survey, the examination centers on indicators of trust and membership in civic organizations and how they relate to political action in the region. The paper concludes with discussion of how trust-building and reciprocity can be interpreted within the political context of the Middle East, and how the relevance of social capital will be an unavoidable consideration in the transition away from autocracy in the region, especially when considering recent events.

The main objective of this research is to test some of the hypotheses linking economic development, social mobilization, legitimacy, and the coerciveness of the regime with internal political conflict. Each proposed hypothesis is to be tested across sixteen predominantly Islamic Middle Eastern nations for data from two time periods, 1960-66 and 1967-73. To check for the consistency and strength of the hypothesized relationships the test results for each hypothesis for the first period data will be compared with those of the second period.

This thesis is a theory-proposing and theory-testing study that examines the conditions of state survival in the Middle East. In contrast to the predominant Political Culture and Political Economy approaches, which focus on domestic factors to account for state survival in the Middle East, this thesis suggests that, more than the individual characteristics of states themselves, state survival in that region is a function of the anarchic state system. This thesis examines states as a ‘process’ situating them in time and place. It shows that Middle Eastern states are at once in the early phases of state formation as well as late comers to the international state system. This ontological status contributes to the vulnerability of these states to systematic forces, which in turn shapes their internal development. A major dilemma facing the late-forming state is between regime survival and political incorporation. The first part of this thesis examines the literatures on the state, the Middle East state, and state survival. The second part proposes a Historical Structuralism model and then examines the ontology of the state in the Middle East, specifying the conditions and variables of state survival. The third part presents an empirical examination of the cases of Saudi Arabia and Iraq.

By all conventional measurements of modernization and development, from communication and education to bureaucracy and urbanization, Arab societies have been undergoing an impressive transformation. There is, however, a wide gap in the Arab Middle East between such a transformation and the political consequences of modernization. In other words, the Arab Middle East exhibits a sharp contrast between its societal and political progress. In the case of Yemen, such a gap looks different from the one that exists in the rest of the region. In addition to being a country with the weakest and most limited bureaucracy in the Arab world, Yemen has, also, the lowest level of urbanization and education in the region. According to United Nations Human Development Report for the year 2004, 73.7 % of Yemen’s population are living in rural areas, and the country has a combined gross enrolment rate for primary, secondary and tertiary schools of 43%. In 2008, Yemen was rated near the bottom of the Human Development Index (HDI) by the UNDP; as number 153rd out of the 177 countries with HDI data, and it ranked as number 82 out of 108 countries in the Human Poverty Index. The United Nations Human Development Report 2006, for instance, indicates that the percentage of Yemeni population who live below National Poverty Line is 41.8%. Yet, Yemen is more democratic than most countries in the Arab Middle East. In light of this paradox, the following central question guides this research: which contextual factors are central in explaining the unique process of political modernization in tribal Yemen?

Doctorat en sciences sociales, politiques et économiques / info:eu-repo/semantics/nonPublished

Thesis (MPhil)--Stellenbosch University, 2002. / ENGLISH ABSTRACT: Modern society is plagued by an intense conflict of political ideologies. These conflicts in many instances reflect very serious religious overtones. Each person or group claims the right to react to socio-political issues on the basis of their own worldviews that are shaped by their cultural backgrounds, religious belief systems and political ideals. Human diversity serve to complicate matters even more and has in many instances found expression in political and religious intolerance, a fact testified to by the large-scale abuse of human rights that took place with increased intensity in the 20th century. Many Christians have failed to challenge the injustices that have resulted from these political ideologies and have instead opted to become 'apolitical' or simply hiding behind the argument that politics and religion does not mix. The author through a careful study of biblical political structures in the ancient Near East attempts to demonstrate the extent to which political ideologies of communities were influenced by the cultural milieu within which they existed. The feelings of ambivalence we experience in our faith are a direct result of these influences. An understanding of political ideology from a biblical perspective is essential to understand current world conflicts especially those that relate to the Middle East region. The author also argues for a reconciliation of politics and religion in the collective psyche of Christians. This would enhance a sense of sociopolitical responsibility in terms of the biblical mandate. The responsibility of government structures in terms of this mandate is also important and needs to be emphasised. The primary responsibility of any government is the welfare of its citizens and the management of public resources in an orderly, moral and efficient manner. A large percentage of government officials find it extremely difficult to face up to the challenge. The perspectives presented not only gives one insight into the historical development of biblical political worldviews. but presents us with challenges to pursue opportunities for peace and justice that would recognise and advance human dignity, human equality and human responsibility. / AFRIKAANSE OPSOMMING: Die moderne samelewing is oorweldig deur konflikte van politieke ideologies. Hierdie konflikte is in baie gevalle 'n weerspieëling van baie ernstige godsdienstige motiewe. Elke persoon of groep behou hom die reg voor om te reageer op socio-politiese aangeleenthede op grond van 'n eie wêreldsiening wat geskep word deur kulturele agtergronde, godsdienstige geloofsstelsels en politieke ideale. Menslike verskeidenheid maak hierdie aangeleenthede meer ingewikkeld en het in baie gevalle gelei na politieke en godsdienstige onverdraagsaamheid. Dit het verder aanleiding gegee tot die grootskaalse menseregte skendings wat plaasgevind het met groter intensiteit gedurende die 20ste eeu. Vele Christene het nie daarin geslaag om die uitdagings van ongeregtighede, wat voortspruit uit hierdie politieke ideologieë, die hoof te bied nie en het verkies om of hulself as 'apolities' te verklaar of om te argumenteer dat politiek en die godsdiens nie bymekaar hoort nie. Die skrywer, deur 'n indringende studie van bybelse politieke strukture van die ou Nabye Ooste te onderneem, poog om te demonstreer dat politiek ideologies gekleur was deur die kulturele samestelling van die gemeenskap. Gevoelens van ambivalensie wat ons ervaar in ons geloof is regstreeks as gevolg van hierdie omstandighede. Politieke ideologie vanuit 'n bybelse perspektief gee vir ons die geleentheid om huidige wêreldkonflikte beter te verstaan veral dit wat betrekking het op die Midde Ooste streek. Die skrywer stel ook voor die versoening van politiek en die godsdiens in die kollektiewe psige van Christene. As gevolg hiervan word die socio-politiese verantwoordelikheid van die Christen verhef in lyn met die bybelse mandaat. Die verantwoordelikheid van regerings strukture in terme van hierdie mandaat is ook belangrik en behoort beklemtoon word. Die primêre doel van enige regering is die welvaart van sy burgers sowel as die bestuur van sy openbare hulpbronne op 'n ordelike, sedelike en doeltreffende manier. 'n Groot aantal regeringsbeamptes vind dit moeilik om hierdie uitdaging die hoof te bied. Hierdie perspektiewe, wat hier aangebied word, gee nie net vir ons insig tot die historiese ontwikkeling van bybelse politieke wêreldsieninge nie, maar daag ons uit om geleenthede vir vrede en geregtigheid wat menslike waardigheid, menslike gelykheid en menslike verantwoordelikheid erken, na te jag.

Thesis (MA)--Stellenbosch University, 2002. / ENGLISH ABSTRACT: This study looks at a watershed period in the history of Judaism. In 175 B.C.E. a group of Jews sought to break Judaea out of the isolation in which it had stood since the Persian period. They wished to develop closer ties with their neighbours in Coele-Syria and Phoenicia and the Greek world in general. Since the Persian period the people of Judaea had been governed by high priests according to the 'ancestral laws' i.e. the Torah and its interpretation by Ezra. This 'ancestral law' had been confirmed as binding on all Jews by Antiochus III in his decree of 198 B.C.E. In order to move beyond the restrictions placed on contact between Jews and other peoples, it would be necessary to have the political status of Judaea changed. A change of political status could only be brought about by the king or one of his successors. In 175 B.C.E. a group of Jews requested Antiochus IV to permit them to transform Judaea from an ethnos into a polis. He agreed and the transformation was begun. It is these events of 175 B.C.E. that form the base of this study. The writer uses the model of Cultural Anthropology to form a framework in which these and subsequent events can be analysed. In this way we can get a better understanding of how events progressed. How a political reform ended in a religious suppression and persecution and finally a successful revolt against the Seleucid kingdom. The Torah and its interpretation stood at the center of Jewish life. Each group interpreted the law in their own way and understood events in relation to this interpretation. Therefore no analysis of this period can be undertaken without taking the law and its various interpretations into account. The law is the thread that holds all facets of this work together. / AFRIKAANSE OPSOMMING: Hierdie studie handeloor 'n tydperk van waterskeiding in die geskiedenis van die Judaïsme. In 175 ve. wou 'n groep Jode in Palestina wegbreek uit die isolasie waarin hulle hulleself bevind het sedert die oorname deur die Persiese ryk. Hulle wou graag nouer bande met hulle buurstate en die Griekse wêreld aanknoop. Sedert die Persiese tydperk is die mense van Juda deur hëepriesters regeer, volgens die 'voorvaderlike wette', dws die Torah en sy vertolking volgens Esra. Alle Jode was gebind deur hierdie 'voorvaderlike wette' deur Antiogus III se dekreet van 198 ve. Indien die mense die beperkings teen kontak met ander volke sou wou ophef, sou dit nodig wees om die politieke status van Juda te verander. Net die koning of een van sy opvolgers kon die politieke status van Juda verander. In 175 ve. word Antiogus IV deur 'n groep Jode gevra om verlof om Jerusalem in 'n Griekse polis te omskep. Hy het ingestem en die omskepping het begin. Hierdie gebeurtenisse van 175 ve. vorm die basis van hierdie studie. Die skrywer gebruik die kutuur-antropologiese teoretiese model as raamwerk vir die ontleding van hierdie en opvolgende gebeurtenisse. Hierdie model stelons in staat om die ontwikkelinge in Juda beter te verstaan en meer spesifiek 'n antwoord op die volgende vraag te kry: "Hoekom het politieke hervorming tot godsdienstige verdrukking en vervolging aanleiding gegee en in die finale instansie tot 'n suksesvolle opstand teen die Seleukied koninkryk gelei?" Die Torah en sy vertolking het die sentrum van die Joodse lewe gevorm. Elke groep in Juda het die 'wet' op sy eie manier vertolk en ontwikkelinge in verband daarmee probeer verstaan. Daarom is dit nie moontlik om hierdie tydperk te bestudeer sonder 'n erkenning van die waarde van die 'wet' en sy verskillende vertolkings nie. Die 'wet' is die goue draad wat hierdie studie byeen hou.