2
Book Reviews 749 Michael Halliday, the line from the master himself to Luis Prieto and Eugenio Coseriu. Such a perspective would still have been in accordance with the outline of the book. And it could have given this introduction an innovative impetus, especially in an English context. Other connections to a broader philosophical and semiotic context could also have been traced, apart from Derrida and Barthes (and Quine) who are briefly mentioned in the book. But that would have gone beyond the limits of the book, rightly chosen by Holdcroft. So, I have nothing definitely bad to say about the book. There are some minor disagreements (e.g. concerning how Holdcrofts deals with abstract and concrete entities and units and the notion of value) which are ofno great interest here. I can answer none of my three introductory questions affirmatively. Instead, I have to end with a new one: why should we have a Saussure introduction once more? Odense University Svend Erik Larsen La France et ITslam depuis 1789, Jacques Frtmeaux (Paris: Presses Universitaires de France, 1991), 292 pp., FF148. Frtmeaux is Professor of Contemporary History at the University of Nice, specialising in the history of French colonialism in Africa and in current international relations. His book is chiefly a study of the mutual relations of France and Muslim populations in Africa and the Middle East, arranged chronologically in four sections: late 18th century to 1860; mid-19th century to 1914; 1914-1947; 1947-1989. These are followed by a selected bibliography, almost entirely in French. The merit of this book is that it succeeds in avoiding the main danger inherent in a chronological account, that is, a purely descriptive treatment. Since each of the above four sections is divided into thematic chapters, the analytical and interpretative aspect is rarely absent. FrCmeaux starts by emphasising the basic differences between Christians and Muslims, or French and Arabs-Turks in the late 18th century and the reciprocally-held stereotypes, and returns to these comments in discussing later periods as well. Similarities are less often mentioned, perhaps because they were less obvious. On these premises and others, the author constructs une histoire &&ementielle, chapter by chapter, period by period. The account moves from Egypt to the Maghrib to Greece and back, then to France’s imperialist and colonialist moves in other places. Diplomatic and military events are juxtaposed with economic and commercial activities and the spread of cultural influence in the late 19th century. The resistance of the Ottoman Empire to French expansionism seems to be rather under-rated and perceived mainly as Pan- Islamic. Actually, it was more sophisticated than this, and the success of the ruling elite in preserving most of the Empire in the teeth of the annexation policies of the Great European Powers was no mean achievement. The rise of nationalist movements amongst the Turks and Arabs during and after the First World War brought about an unavoidable clash with French ambitions, which continued for a while with the Arabs, at least. French defeats in the Second World War only hastened the conflictual process. The achievement of independence by Arab countries, as well as some non-Arab Muslim ones, can be considered as a check for French policies, although these have attempted, successfully, to base their relationships on new, different grounds of reciprocity.

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Page 1: La France et l'Islam depuis 1789

Book Reviews 749

Michael Halliday, the line from the master himself to Luis Prieto and Eugenio Coseriu. Such a perspective would still have been in accordance with the outline of the book. And it could have given this introduction an innovative impetus, especially in an English context.

Other connections to a broader philosophical and semiotic context could also have been traced, apart from Derrida and Barthes (and Quine) who are briefly mentioned in the book. But that would have gone beyond the limits of the book, rightly chosen by Holdcroft.

So, I have nothing definitely bad to say about the book. There are some minor disagreements (e.g. concerning how Holdcrofts deals with abstract and concrete entities and units and the notion of value) which are ofno great interest here. I can answer none of my three introductory questions affirmatively. Instead, I have to end with a new one: why should we have a Saussure introduction once more?

Odense University Svend Erik Larsen

La France et ITslam depuis 1789, Jacques Frtmeaux (Paris: Presses Universitaires de France, 1991), 292 pp., FF148.

Frtmeaux is Professor of Contemporary History at the University of Nice, specialising in the history of French colonialism in Africa and in current international relations. His book is chiefly a study of the mutual relations of France and Muslim populations in Africa and the Middle East, arranged chronologically in four sections: late 18th century to 1860; mid-19th century to 1914; 1914-1947; 1947-1989. These are followed by a selected bibliography, almost entirely in French.

The merit of this book is that it succeeds in avoiding the main danger inherent in a chronological account, that is, a purely descriptive treatment. Since each of the above four sections is divided into thematic chapters, the analytical and interpretative aspect is rarely absent. FrCmeaux starts by emphasising the basic differences between Christians and Muslims, or French and Arabs-Turks in the late 18th century and the reciprocally-held stereotypes, and returns to these comments in discussing later periods as well. Similarities are less often mentioned, perhaps because they were less obvious.

On these premises and others, the author constructs une histoire &&ementielle, chapter by chapter, period by period. The account moves from Egypt to the Maghrib to Greece and back, then to France’s imperialist and colonialist moves in other places. Diplomatic and military events are juxtaposed with economic and commercial activities and the spread of cultural influence in the late 19th century. The resistance of the Ottoman Empire to French expansionism seems to be rather under-rated and perceived mainly as Pan- Islamic. Actually, it was more sophisticated than this, and the success of the ruling elite in preserving most of the Empire in the teeth of the annexation policies of the Great European Powers was no mean achievement.

The rise of nationalist movements amongst the Turks and Arabs during and after the First World War brought about an unavoidable clash with French ambitions, which continued for a while with the Arabs, at least. French defeats in the Second World War only hastened the conflictual process. The achievement of independence by Arab countries, as well as some non-Arab Muslim ones, can be considered as a check for French policies, although these have attempted, successfully, to base their relationships on new, different grounds of reciprocity.

Page 2: La France et l'Islam depuis 1789

750 Book Reviews

If one can take issue with this persuasive volume, it is perhaps chiefly in the all-too-brief account of Muslim immigration into France in recent years (pp. 272-273) and the summary dismissal of its significance. It is a view opposed to that of many other French analysts, who perceive this inflow as an economic and cultural threat, as well as a component with an impact on internal French politics (e.g. greatly strengthening the appeal of the National Front). This however is a minor point in a well documented, knowledgeable study of difficult relationships which most probably will occupy the attention of France, Muslims and others for some time to come.

The Hebrew University of Jerusalem Jacob M. Landau