This little book makes pleasant reading and is a model of its kind in intellectual rigour and clarity. The12-odd chapters are concise and nicely strung, flowing from an engaging interest in the issue of interculturality. Not as a byzantine concept but as a matter urgently addressed, since human survival, threat ened not just by natural calamities, is at stake - both here and elsewhere.

Asgarally’s former writings have spanned a broad spectrum of disciplines: from literature to sociolinguistics, including social issues, philosophy, history, education, culture and the arts. Yet he considers this book to be his most important contribution grown from an existential perspective fed on extensive scholarship. He posits that cultural exchange, distinct from identity assertion, promotes tolerance and a capacity to live together, thus stemming the seeds of war.

He argues that cultural identity is a proscenium arch (un manteau d’Arlequin p.17) and not a neat exclusive genetic inheritance. It is ever-changing and adaptable to circumstances. Multiple identities are mutually enriching as men and women, not abstract ideas, meet and interact. Assuredly this is no rhetorical ploy on the essayist’s part, but sheer evidence of his claim.

He also thinks that multicultural policies have their limits, all too often amounting to a juxtaposition of cultural positioning wedged in water-tight compartments and lacking in bridges (Passerelles, p.99 ) to foster encounters and mutual cultural enrichment. Slogans like Unity in diversity are a covert means to justify complacency or half-hearted policies to nurture cross-cultural understanding. Opinion leaders, policy makers, clerics, educators and scholars had better mind their language in grappling with current issues likely to trigger off ill-feeling and lingering antagonisms.

Asgarally’s plea is that we should steer clear of one-sided posturing: racially or ideologically tilted, and explore ways and means of promoting a multipolar attitude free from prejudices. Ultimately, he says, our future depends on the stand taken by each and everyone. However, he warns against using interculturality as a dogsbody as it could turn out to be yet another form of multiculturalism. “Intercultural does not mean inter-ethnic.” (p.111)

Asgarally concludes on an optimistic note after taking stock of the basic human tendency to assume that birds of the same feather flock together, and that it is natural to be aggressive when asserting one’s identity. Also with regard to education - or should we say schooling - he rightly claims: “School is a privileged space for interculturality.” (p.93).

He admits he has the “taste of the future” (p.116) Many of his readers can share this zest for life, still this reviewer would invite him not to ignore the gap between traditions, which have radically opposed stands in respect of the sinner, love and peace. (p.91) The stark reality is that both ‘sinner’ and ‘sin’ are cast into the same basket, evidence of a peaceful disposition and the necessary condition of a prospective truce. Therefore free outpouring of goodwill is viewed as candid humanism in a conflict ridden space... in short, where ‘citizenship’, as a value to be experienced and internalised, still has a long way to go!

<B>George L. EASTON</B>