299 in forms at these two levels the author invites us to consider them as recurrent scientific verifications, thereby building an explanatory model of the society he examines. However, even ethnosemioticists, nowadays, would hesitate to rely on one homeomorphy of form and content as a satisfactory and sufficient mode of comprehension and explanation. Corresponding geometric figures are more often analogous than identical, and they never explain one another. Are we to accept that parallel accumula- tions of formal similarities of concrete and abstract features logically lead to a system of thought? A worldview? Are we authorized to extrapolate to a "grammar" of a culture, or even a grammar of civilizations (see Fernand Braudel, 1987), Grammaire des civilisations, Paris: Arthaud-Flammarion)? However, in its account of how the tent functions as a 'centre' in the rhythmic pattern of Tuareg social and religious life, Casajus' book must be seen as essential reading for Religious Studies specialists and all Africanists alike. Georgetown University, Washington D.C., U.S.A. SIMON BATTESTINI Reviews WILKS, Ivor; LEVTZION, Nehemiah and HAIGHT, Bruce, Chronicles from Gonja: A tradition of West African Muslim historiography, Inter- national Academic Union, Fontes Historiae Africanae, Series Arabica, IX, Cambridge, Cambridge University Press, 1986, xii,
Journal of Religion in Africa – Brill
Published: Jan 1, 1990
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