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West African References

and other related questions because he has a limited view of his subject, and his book as a consequence becomes a series of essays about colonial-Islamic relations, discrete in time and space. Harrison's book follows in general terms the outlines of Cruise O'Brien's article in this Journal in 1967, particularly in the assumption that in the nineteenth century the French had little or no consistent policy towards Islam, Islamic societies or Islamic authorities. This allows him to complete Part I in less than twenty pages, and devote most of his attention to the admittedly critical period from about 1900 through the First World War. But it means that he neglects all of the French experience with al-hajj Umar's imitators and successors in Senegal and Soudan, with Samori, and a host of other Islamic leaders. Some of them were advocates of holy war and state formation, others were proponents of commercial networks and more tolerant of the growing European presence. As I have recently suggested in these pages, a strong case can be made for the continuous application of a 'practice' or 'applied policy' towards Muslim societies from the midnineteenth century through much of the twentieth. The existence and consistency of such a practice can only be determined by looking at a wide variety of materials, and not just at files which treat specifically Muslim institutions and subjects (the mosque, the Muslim Tribunal, schools, pilgrimage, etc.) or which deal with crises posed by Muslim leaders (Umar, the Sanussis, Amadou Bamba, Tierno Aliou, and Cheikh Hamallah, for example). Chris Harrison has provided the first extended essay on this highly visible archival and published literature, which has been much cited but rarely analyzed in depth. Nonetheless, much of the story of the formulation and reformulation of Islamic policy and practice, and the effect of changing local and metropolitan situations, remains to be told and considered.