A: Reviews: general

TWO INDIAN TRAVELLERS: EAST AFRICA 1902–1906. Edited by Cynthia Salvadori with Judy Aldrick. Mombasa, Friends of Fort Jesus, 1997. x + 242 pp. K. Shs 900.00 (pb).

THE HERITAGE OF OMAN; A CELEBRATION IN PHOTOGRAPHS. By Pauline Sheldon (with photographs by Ozzie Newcombe). Reading, Garnet Publishing Limited, 1995. 160 pp. £30.00

COMRADES AND ENEMIES. ARAB AND JEWISH WORKERS IN PALESTINE, 1906–1948. By Zachary Lockman. Berkeley and Los Angeles, University of California Press, 1996. xvi + 440 pp., one map. £48.00 (cloth), £19.95 (pb).

PAN‐TURKISM. FROM IRREDENTISM TO COOPERATION. By Jacob M. Landau. London, Hurst, 1995. 275 pp. £14.95.

THE HORN OF AFRICA: POLITICS AND INTERNATIONAL RELATIONS. By Peter Woodward. (International Library of African Studies, 6.) London, I. B. Tauris, 1996. ix + 226 pp., one map. £39.50.

POLITICS AND ISLAM IN CONTEMPORARY SUDAN. By Abdel Salam Sidahmed. Richmond, Curzon Press, 1997. xiv + 249 pp., £40.00

SYRIA AND IRAN: MIDDLE POWERS IN A PENETRATED REGIONAL SYSTEM. By Anoushiravan Ehteshami and Raymond A. Hinnebusch. London and New York, Routledge, 1997. ix + 238 pp., £40.00

WARS, INTERNAL CONFLICTS AND POLITICAL ORDER: A JEWISH DEMOCRACY IN THE MIDDLE EAST. (SUNY series in Israel Studies) By Gad Barzilai. New York, SUNY Press, 1996. 301 pp.

OIL AND ISLAM, SOCIAL AND ECONOMIC ISSUES. By Oystein Noreng. (The PETRO Research Series in Petroleum Economics and Politics, Research Council of Norway.) Chichester, John Wiley, 1997. 342 pp.

DER WEG DER ALEVITEN (BEKTASCHITEN): MENSCHENLIEBER, TOLERANZ, FRIEDEN UND FREUNDSCHAFT. By Ali Duran Gülçiçk. Cologne, Ethnographica Anatolica, 1996. 229 pp. 15DM.

THE DECLINE OF EASTERN CHRISTIANITY UNDER ISLAM, FROM JIHAD TO DHIMMITUDE. By Bat Ye'or. London, Associated University Presses, 1996. 522 pp., illustrations.

ISLAM AND HUMAN IDEOLOGY. By Samih Atef El‐Zein. Translated, with an Introduction and Notes by Elsayed M. H. Omran. Preparation and Presentation by Nabih Sidani and Issam Ghandour. London, Kegan Paul International, 1996. xxv + 375 pp. £45.

ISLAMIC LEGAL INTERPRETATION: MUFTIS AND THEIR FATWAS. Edited by M. K. Masud, B. Messick and D. Powers. Cambridge, Massachusetts, Harvard University Press, 1996. 431 pp.

SUHRAWARDI AND THE SCHOOL OF ILLUMINATION. By Mehdi Amin Razavi. (Curzon Sufi Series.) Richmond, Curzon Press, 1997. 192 pp., £35 (hb), £14.99 (pb).

RUZBIHAN BAQLI: MYSTICISM AND THE RHETORIC OF SAINTHOOD IN PERSIAN SUFISM. By Carl W. Ernst. Richmond, Curzon Press, 1996. xxvi + 181 pp., two charts, two appendices, indexes and glossary. £12.99 (pb).

ARABISCHE PRIVATBRIEFE DES 9. BIS 15. JAHRHUNDERTS AUS DER ÖSTERREICHISCHEN NATIONALBIBLIOTHEK IN WIEN. By Werner Diem. (Documenta Arabica Antiqua 2.) Wiesbaden Harrassowitz, 1996. 288 pp. (Textband), 52 plates (Tafelband). 178 DM.

ARABISCHE AMTLICHE BRIEFE DES 10. BIS 16. JAHRHUNDERTS AUS DER ÖSTERREICHISCHEN NATIONALBIBLIOTHEK IN WIEN. By Werner Diem. (Documenta Arabica Antiqua 3.) Wiesbaden, Harrassowitz, 1996. 411 pp. (Textband), 80 plates (Tafelband). 192 DM.

99 BEEKASHI‐WITZE/BEKTA?? FIKRASI: Deutsch‐Türkisch. By Ali Duran Gülçiçek and Rüdiger Benninghaus. Cologne, Ethnographica Anatolica, 1996. 212 pp.     

Lone motherhood past and present: The life stories of Finnish lone mothers

The aim of this study is to examine how Finnish lone mothers of two age cohorts construct their lone motherhood and also to show how the meanings ascribed to social phenomena are socially and historically embedded. Finland presents an interesting case for studying the links between the social and the individual because the country has experienced rapid social shifts since World War II. It is shown how specific social contexts to some degree set the parameters for how social phenomena are understood and interpreted, as shown by the differences in how two cohorts of life-story writers construct lone motherhood.     

MEDIA,IDENTITY, AND STRUGGLE IN TWENTY-FIRST-CENTURY CHINA

The experience of international migration is generally found to turn migrants into culturally hybrid communities. Yet, migrant communities often hold on to their religious moorings even as they relocate. From the 1970s onwards, the emerging leadership of Hindu settlers in Denmark consciously tried to transfer with them what they saw to be key aspects of Hinduism as they migrated to Denmark. In 1985, Hindus organized a major conference to position the Vishwa Hindu Parishad (World Hindu Council) as the umbrella organization for Hinduism in Denmark. Later on they established a Temple of Indians called Bharatiya Mandir to provide a place of worship for local Hindus. The philosophy behind the temple conformed to the nondenominational Hindu nationalist vision of Hindus as a unified community. This article, which contrasts the aim of Hindu nationalism with the on-the-ground realities of Hindu mobilization in Denmark, reveals that two major factions spearheaded Hindu nationalist endeavors in Denmark from the 1980s until 2006. The two factions successfully launched several projects, and even collaborated in their execution, but the initiatives were beset with rivalries that hampered the communal unity they had set out to achieve. The authors analyze this factional rivalry as an expression of Indian political culture, arguing that tensions among Hindu activists in Denmark is an instance of the political factionalism prevalent in the Indian subcontinent. The unintended emergence of such factionalism represents the successful transfer of a core element of Indian political culture to a new locale through Hindu nationalist politics. The authors base their argument on field observations since the 1980s, recent interviews with key religious players, and more than two hundred pages of written materials that offer a rare entry point to the study of Hindu nationalism ex situ.     

Framing Post-conflict Societies: international pathologisation of Cambodia and the post-Yugoslav states

This article examines the pathologisation of post-conflict societies through a comparison of the framing of the Cambodian and post-Yugoslav states. The notion of failed states fixes culpability for war on the societies in question, rendering the domestic populations dysfunctional while casting international rescue interventions as functional. The article suggests that the discourse of pathologisation can be understood primarily not as a means of explaining state crisis so much as legitimising an indefinite international presence and deferring self-government.