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Muslims in Britain: An Introduction

of this reviewer to judge, but further consideration of framing may have helped to situate its purpose. The reader is left wondering how Drew herself relates to the material she has been studying and expounding. Debates are expressed throughout the volume in the impersonal ‘one’; for example, ‘if one has really succeeded in making another tradition one’s own and believes one has experienced its truth . . . one might not feel able to relinquish one’s adherence to it’ (5). The reader is left wondering who ‘one’ is. Is it Drew, Drew and the reader, anyone, the Buddhist–Christian or Christian–Buddhist? This style makes it difficult at times to distinguish the voice of the writer from the voices of her participants and other scholars and it contributes to the sense that Drew occupies a special position as both judge and jury of the coherence and ‘logic’ of dual belonging. This may be unfair, but because she never confirms, denies or clarifies her status as outsider, it is difficult to say. While Drew scopes her project and sets expectations appropriately, the reader cannot help but wonder whether her arguments would have been enhanced by including among her interviewees someone whose ‘home’ or ‘birth’ tradition was Buddhism and Christianity the later acquisition. While Drew works hard not to view Buddhism from a Christian perspective, the overall impression of the monograph is that its perspective is from ‘West’ to ‘East’—that dual belonging must be justified according to the standards of a ‘belief-oriented’ Christian or post-Christian Weltanschauung. But there is, after all, no view from nowhere. The book is a thoughtful, well-informed, and well argued contribution to this important and under-reported dimension of contemporary religious life and will be of interest to theologians, philosophers, and social scientists interested in Buddhist–Christian studies, interfaith dialogue, and the contemporary global religious landscape.