Muslims in Britain and France

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Blanchot, M., The Writing of the Disaster, trans. Ann Smock, new edn. (University of Nebraska Press, [1986] 1995), 153pp., £11.00, ISBN 0 8032 6120 9

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U.S. Latina/o Muslims Since 1920: From “Moors” to “Latino Muslims”

This article provides a historical overview of the development of the U.S. Latina/o Muslim community. U.S. Latina/os have been converting to Islam since the 1920s. Early converts were primarily found in African‐American‐majority Islamic communities, though there were some others who entered Islam through ties to Muslim immigrants. In both cases, the U.S.'s racist social system had brought the two communities together. In New York City during the 1970s, however, a group of around a dozen Latina/o Muslims felt that neither the African‐American‐majority nor the immigrant‐majority communities sufficiently addressed Latina/os' particular culture, languages, social situations, and contributions to Islamic history. To correct this, they created the first known U.S. Latina/o Muslim organisation, the Alianza Islamica, a group which fostered a “Latino Muslim” identity. Since that time, due to the growing numbers of U.S. Latina/o Muslims, as well as a tendency to foster ties with Latina/o Muslims in countries outside of the U.S., U.S. Latina/o Muslims are more and more adopting the “Latino Muslim” identity, which is now being promoted by several organisations and prominent leaders.     

Being Ritual in Mesolithic Britain and Ireland: Identifying Ritual Behaviour Within an Ephemeral Material Record

Acceptance of ritual as a valid interpretation of Mesolithic behaviour has slowly emerged over the past decade; the ‘silly season’ heralded by Mellars (Antiquity 83:502–517, 2009) has not materialised, though in Ireland and Britain difficulties persist in defining what might constitute ‘ritual’ away from the graveside. New discoveries from both the development-led and academic sectors enable Mesolithic archaeologists to better establish which elements of the archaeological record can be interpreted as ritual. This paper seeks to identify further strands of ritual behaviour, incorporating evidence from sites without organic remains. We consider the evidence for ritual at the site and feature scales, and in the special treatment of objects—an often overlooked body of data in understanding ritual. Thus the material signature of ritual will be questioned, and ways in which Mesolithic ritual can be rehabilitated and expanded will be explored.