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Gender, Nation and Religion in European Pilgrimage

the societal context in which they are embedded. While this approach allows the author to measure significant social change over a period of roughly 40 years, its emphasis on the adaptive capacity of organisations may hide other equally important phenomena. Two examples will serve to illustrate this concern. Although the author acknowledges the institutional ties between DITIB and the Turkish state, she argues that de-centralisation and professionalisation will reduce government control of religion in the future. Such a development would be a striking reversal of the continuous policy of the Turkish Republic since its inception in 1924, maintained after the rise to power of the Islamist AKP party. On another level, it is possible that the author’s methodological emphasis on negotiation and integration focused her attention on federative organisations, to the detriment of identitary groups, such as the Alevi. The place of Muslims and Islam in secular Western democracies is a much debated topic. In this important work, Kerstin Rosenow-Williams provides an analytical framework and a substantial body of empirical evidence for examining the question. It is to be hoped that she will be widely read by both social scientists and policymakers.