Kalindi Kokal

Book Review: Pashington Obeng, Rural Women’s Power in South Asia: Understanding ShaktiObengPashington, Rural Women’s Power in South Asia: Understanding Shakti (Basingstoke: Palgrave Macmillan, 2014), xiii + 186 pp.

Directive Principles of State Policy (p. 98). Minorities and cultural rights are another theme of this chapter. The Constitution talks about minorities, but does not provide a definitive list, an important signal for protection of cultural diversity. While there are many recognised minorities in India, they can be summarised under three groups, linguistic, religious and socio-economic (p. 108). Religious and language rights are specifically addressed and the choices made by the Indian Constitution are essentially in the direction of ensuring the broadest possible pluralism. Freedom of religion and conscience (laïcism) is recognised for all individuals, without distinction between citizens and non-citizens (pp. 117–24). Regarding language rights, relevant provisions affirm Hindi as the official language of the Union, English as an official ‘auxiliary’ language and another 14 (and more recently 22) languages are recognised as official within the Indian Union (p. 125). Chapter 5 (pp. 133–55) finally discusses the importance of comparative law and the comparative method of understanding this multicultural approach. Through the analysis of the ‘Indian prototype’, it is possible to acquire full knowledge of the constitutional and institutional reality originated by cultural pluralism. The importance of the multicultural state is emerging globally, as a perspective embraced more and more often in all the constitutional texts lately processed. Even if in Europe it is still difficult (except in Switzerland and Spain) to find links to the multicultural lexicon, in many states in South America, Asia, Africa and Oceania, closer inspection identifies increasing connections to the terminology of multiculturalism. In conclusion, analysis of the Indian Constitution makes an important methodological contribution to comparative constitutional law, through its complex set of rights. The experience of the largest democracy in the world confirms the achievability of the legal acceptance of cultural diversity within a multicultural context. Amirante therefore argues that monistic legal conceptions must be abandoned in favour of a political, social and institutional pluralism, based on a parliamentary form of government which still allows much room for exceptions. Through this comparative path, as this study illustrates, it is possible to understand the multicultural approach and enhance cultural diversity within an integrated and complementary system, even if it is as complex as India. It would certainly be useful if an English translation of this important book was available.

Book Review: Gopika Solanki, Adjudication in Religious Family Laws: Cultural Accommodation, Legal Pluralism and Gender Equality in IndiaSolankiGopika, Adjudication in Religious Family Laws: Cultural Accommodation, Legal Pluralism and Gender Equality in India (New Delhi: Cambridge University Press, 2011), + 387 pp.

might emerge as a transnational security threat and would jeopardise Britain’s multiculturalism. Meanwhile, such apprehensions regarding transnational terrorist activities appear verified, as members of the ‘al-Britaini Brigade Bangladeshi Bad Boys’ were recently caught fighting for ISIS in Syria. So far four British–Bangladeshis have been killed in these fights (The Guardian, 2014). This reviewer was expecting a more grounded analysis of the future of multiculturalism in British society, substantiated with literature on the relations between British–Bangladeshis and other minority groups. The coverage does not seem entirely up to date and tends to be reductionist. The author inadequately analyses the reasons for the Bangladeshi youths’ gradual disposition towards Islamic identity and overlooks, for example, strategic alliances and choices. He has not substantiated persuasively how the deep sense of political and cultural alienation from the West, coupled with a desire, especially among the younger generation, to contribute to the formation of faith-based organisations in Britain, has made itself felt. Despite such weaknesses, this book is a welcome and significant addition to scholarly writings. It would be useful, both for general readers and researchers, in understanding the identity politics of Bangladeshi migrants in Britain in particular.