{'fraction_non_alphanumeric': 0.027857142857142858, 'fraction_numerical': 0.002142857142857143, 'mean_word_length': 5.169603524229075, 'pattern_counts': {'":': 0, '<': 0, '<?xml version=': 0, '>': 0, 'https://': 0, 'lorem ipsum': 0, 'www.': 0, 'xml': 0}, 'pii_count': 0, 'substrings_counts': 0, 'word_list_counts': {'cursed_substrings.json': 1, 'profanity_word_list.json': 0, 'sexual_word_list.json': 0, 'zh_pornsignals.json': 0}}
Pondering everyday life: coordination, continuity, and comparison

them to open up Israel to their cable channels. An uneasy coalition of feminists with liberals and religious-Orthodox parties tried to challenge the ruling on grounds of inequality, exploitation and freedom of speech but failed to stop the penetration of pornography into mainstream culture in Israel and so concomitantly fail to stop criminal sex trade or the continued dissolution of moral human values, according to the militant authors. The relationship between consumer culture and social order is further assessed in Tali Hayosh and Rakefet Erlich Ron’s work on shopping patterns and their meanings. The tensions between modesty and uniformity are laid bare in Orthodox Jewish women’s need for wigs – simultaneously an example of personal taste and social esteem and an expression of conformity. For the authors, there is ‘optimal distinctiveness’ [p.128] in this manipulation of consumption, tailoring it for personal, social and community approval. The final part in this volume presents running as serious leisure (Sima Zach and Assaf Lev), disability as an impediment to leisure (Hagit Klibanksi, Orit Gilor and Drora Kfir), and chess as the sport of Zionism (Shahar Gindi and Avital Pilpel). To elaborate, long-distance running is more than casual leisure, it is serious – in a Stebbins fashion – in runners’ deep identification with the practice as well as what Oldenburg once referred to as a ‘third place’ between home and work [p.150]. This accounts for the well-above average divorce rates in runners’ relations. The challenges of leisure for children with disability are poignantly detailed in the second chapter in this part of the volume with their financial, logistical and transportation constraints. To give an example, a riding lesson is a riding lesson for many. A riding lesson for the disabled becomes expensive therapeutic riding. In such circumstances, parents and behaviour analysts have been known to intercede, to explain capacities, and to ensure human rights legislation compliance. The final chapter – serious leisure, again – is an innovative and niche case study of ‘sabra’ (native Israeli status) and the credit of ‘genius’ and Zionist ideals of chess as it is turned into an intellectual blood-less-sport. European chess is contrasted with Oriental backgammon – the former a Diaspora activity adopted for its fighting spirit, an opportunity to establish Hebrew names for moves and, pre-establishment of the state of Israel, a chance to out-manoeuvre the occupiers of British Mandatory Palestine. It closes a volume that overall is essential reading to regionalists and useful reading for generalists interrogating leisure. More a political chequerboard of a divided society than mosaic, perhaps?