The article uses the critical junctures framework in examining changes in macroeconomic policy in Algeria and Jordan during the late 1980s to determine if these policy changes constituted critical junctures. Both cases are significantly different from those studied previously using the framework, as neither state was a liberal democracy. The absence of democracy, and as a consequence of accountability, is a factor with which the critical junctures framework has not previously had to contend. This study will also enable us determine if the framework is sufficiently robust to be applied to the examination of macroeconomic policy changes in nondemocratic states. The findings show that in both countries political liberalization did not follow upon economic liberalization, giving lie to the often expressed assumption that economic liberalization and democratization go hand in hand. Instead, as the ruling elites in both countries sought to revive their economies, while maintaining their own positions in society, economic policy reforms required a gesture toward democratization but little else.

This article endeavors to trace changes in the images of the Muslim of the Orient, a product of Orientalism, to contemporary images of the Muslim post 9/11, marking a transition from classical Orientalism to a new Orientalism or Islamism. The study demonstrates how most Western scholarship and media, through the construction of so-called Islamophobia, have portrayed Muslims in terms of global terrorism, Islamic jihadism, fanatic Islamism, fundamentalism, fascism, and Islamic authoritarianism. Much of the scholarship and media dealing with Islam and Muslims require critical assessment and revision. The article also addresses ways through which Muslims in academia and the media have opposed negative images of Muslims. For instance, in response to the irrational acts of extremists that have fostered negative stereotypes of Islam, public lectures, sermons, conferences, and media programs have recently and abundantly been made by Muslim scholars and media activists to present Muslims positively at both the national and global levels.

The Arab Spring has reshaped the Islamist landscape in the Middle East drastically. After decades of repression and exclusion, Islamist parties have taken power in Egypt, Tunis, and Morocco. However, the startling rise of Salafism (Salafiyya) remains the most visible feature of the new Islamist scene in the region. After decades of eschewing politics for theological and political reasons, Salafi movements and groups have rushed into electoral politics enthusiastically. They became keen to form political parties, contest elections, and vie for power. In Egypt, the Salafi parties fared well in the post-revolution parliamentary elections and are a key player in drafting Egypt's new constitution. This article explores the rise of Salafism after Mubarak and examines its effects on the democratic transition in Egypt. It investigates the ideological and theological stance of Salafi movements and parties on politics and democracy in particular. The argument put forward is that the extraordinary political openness in Egypt after the revolution has pushed Salafis into everyday politics. Subsequently, Salafis have become more inclined to adopt a pragmatic and practical discourse. Based on field research, this article provides a thematic analysis of Egyptian Salafism and assesses its political future.

In the late Ottoman and Mandatory periods, Palestine's rural landscape underwent a great transformation. This study examines how the Muslim population expanded beyond its traditional inhabitation in the highlands and settled the fluid inventory of marginal lands in the coastal plains and unpopulated valleys of Palestine. In settling these marginal landscapes their settlement dovetailed with Jewish settlement patterns. While most studies have emphasized the competitive aspect of this process, examining Zionist and Arab national claims, this research points to a different aspect of this new settlement—mainly how much the Jewish and Muslim settlement patterns mirrored one another and how they were part of similar physical processes and complemented one another. Relying on censuses, aerial photographs, and period maps, as well as other archival sources, this is the first systematic research to examine the full extent of new Muslim settlements in Palestine in the late Ottoman and Mandatory periods, and to draw parallels between this phenomenon and the settlement endeavors of the Zionists.

The purpose of this study was to examine workplace friendships among 536 employees of Wahda Bank in four cities in Eastern Libya. In this study, a Workplace Friendship Scale (WFS) was used to assess opportunities for and the presence of friendships. Participants in this study reported mainly positive friendships at the workplace. Participants of different gender, ages, education levels, cities, and durations of work in different departments reported various opportunities for workplace friendships. However, marital status and type of occupation were not significantly related to friendships at the workplace. Findings suggest both similar and unique patterns of friendships compared to those studied outside Libya.