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Daddy’s War: Greek American Stories by Irene Kacandes (review)

be more “local” than the offspring of those newcomers. His subjectivity, in this respect, counter-conducts national narratives to redefine exclusion and inclusion (40–44). Selda, a married woman, identifies herself as an ardent secularist, challenging the widespread belief that the minority is indiscriminately religious. Similarly to almost all other women from her community, she was married at the müftülük (the office of the religious leader of the Muslim minority), as an imposed convention rather than individual choice. Nonetheless, she does not feel threatened or violated by this reality. Her attitude defies facile arguments of resistance or victimization, and thus her subjectivity is not obscured; it emerges in this defiance (147–148). Demetriou’s discussion of govermentality and counter-conduct gains even more clarity in chapters 7 and 8, when she touches upon identity factors that influence discrimination such as religion versus secularity, gender, and age. The strength of the argument stems from a rejection of the idea that minority members interact with one another, or with external individual and collective agents, within a coherent apparatus. Rather, capriciousness characterizes every aspect of inclusion and/or exclusion, whether state imposed, community oriented, or individually selected. This analytically vigorous and meticulously researched study forms an extremely valuable contribution to the literature on Western Thrace and beyond. Demetriou’s analysis of the minority condition is useful, after all, in understanding also many aspects of the majority condition, past and present, without relying on abstract generalizations. Demetriou opens up her case study to much broader methodological questions by carefully examining its specificities. Unambiguously, her capricious borders offer a detailed discussion of Western Thrace; and it is as such that they convince the reader of their universal theoretical value.