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Elizaer Ben-Rafael, Language, identity, and social division: The case of Israel . (Oxford studies in language contact.) Oxford: Clarendon, 1994. Pp. xi, 289.

Ben-Rafael's book is about identity, boundaries, and symbolic resources. Using Israeli society as a case study, he investigates the diffusion, maintenance, and loss of languages showing how the dynamics of social cleavage are revealed in a society's use of, and attitudes toward, the linguistic resources resident in it. Israel, he maintains, is a particularly instructive case because the phenomena under study are particularly salient as the new, assertive, national culture and recently revived national language encounter a host of immigrant Jewish cultures and languages, as well as the large native Arab population. The book contains 19 chapters divided into five main sections. In Sees. I and V, Ben-Rafael presents his theoretical model and discusses its significance. Sees. II—III deal with topics specific to the Israeli setting: the revival and dispersion of Hebrew, the major social cleavages, and their relation to the various languages spoken. In Sec. IV, Ben-Rafael illustrates how the "social market of languages" has affected the diffusion of four languages: English, French, Yiddish, and Arabic. Following the text, Appendix 1 presents statistical tables relating social factors to the knowledge of languages; Appendix 2 lists the non-Hebrew Israeli press sorted according to language, frequency of issue, and major subject matter. Numerous tables throughout the text display statistical analyses of the surveys used in the research. A comprehensive bibliography and an index are also included. Sec. I, "The social fabric of languages," takes as a central notion the idea that linguistic variations serve to reveal and create social identity. Ben-Rafael then advances a notion of a dominant culture consisting of a set of values, norms, beliefs, and images that legitimize the social order and serve as the basis of societal integration. This culture may be characterized by its attitudes toward linguistic pluralism and, by extension, ethnic or social particularism, i.e. the adherence of non-dominant groups to their own cultural symbols, forms, and values. At one end of the scale, the dominant culture may be unifying, encouraging complete integration of new members on the condition that they conform to its standards. Such a culture is intolerant of particularism and linguistic pluralism. Official policies are likely to seek the