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We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book. Vanderput And Snoek. The Loom And The Lugger. Harriet Martineau authored Society in America and Retrospect of Western Travel , which are considered to be major analyses of American life. If you know the book but cannot find it on AbeBooks, we can automatically search for it on your behalf as new inventory is added. If it is added to AbeBooks by one of our member booksellers, we will notify you!

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If you previously purchased this article, Log in to Readcube. Log out of Readcube. Click on an option below to access. Log out of ReadCube. Volume 80 , Issue 1. The full text of this article hosted at iucr. If you do not receive an email within 10 minutes, your email address may not be registered, and you may need to create a new Wiley Online Library account.

If the address matches an existing account you will receive an email with instructions to retrieve your username. Jon Moen University of Mississippi Search for more papers by this author. Tools Request permission Export citation Add to favorites Track citation. Share Give access Share full text access. But the judges would be wise to give it a thorough read anyway. By Katherine Boo. This picture is deployed for all sorts of stories, whether social, political or economic, and in any number of publications including this one. Katherine Boo, a staff writer at the New Yorker and winner of the Pulitzer prize, has written about poverty for two decades.

She is not immune to the power of this image of extremes.

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Why, she wonders, is this juxtaposition of wealth and poverty considered a moral problem and not a practical one? How does it persist? In search of an answer, Ms Boo spent nearly four years visiting Annawadi, a small slum surrounded by imposing five-star hotels near Mumbai's international terminal. The book opens with Abdul Husain, a young garbage trader, hiding in his shed.

His family of 11 had been on the move. Their garbage business was thriving and they had made a down-payment on a plot of land in the far suburbs. But then his mother had an outsize ambition: in a house too small for every member to sleep indoors, she wanted a nice kitchen. It was while doing the wall, which the Husains shared with a one-legged neighbour, that the fight started. In a bizarre retribution, she set herself on fire. The Husains, accused of her murder, eventually lost their garbage business amid jail terms and court dates.

In a nearby hut lives Asha, a feisty woman who wants to make corruption work for her by becoming the conduit between councillors and the community. Her daughter, Manju, is only a few exams away from becoming the slum's first woman to gain a bachelor's degree. All of humanity—corrupt policemen, pre-teen scavengers, cunning thieves, crooked nuns, minor politicians, Bollywood stars, disinterested judges and lots of noisy neighbours—flits in and out of the orbits of these two families.

Through them, Ms Boo explores poverty, corruption and the hope of upward mobility that globalisation brings.

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Ms Boo conducted hundreds of interviews and consulted thousands of public records for this book. The result is a staggering work of reporting and storytelling. In introducing the reader to the depths of urban Indian poverty, she is unsentimental but evokes compassion. The degree of corruption she uncovers is horrific yet unflinchingly reported. Her use of real names should lead to reprisals, though it is unlikely to in India.

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But it is when she explores the theme of hope that Ms Boo answers her question about how such economic disparities are sustainable. Ambition in the slums is undercut by rivalry; aspirations are met with local resentment. Her pages are filled with examples, but it is the story of the vindictively suicidal one-legged woman that drives this point home. The Husains pay dearly for dreaming of a better life.

The riots that occasionally inflame India destroy the poor neighbourhoods but leave the wealthier parts of town untouched. Mumbai's poverty is not new. Slums sprouted skyscrapers long before prosperity came to India.

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Nor are the government's priorities anti-poor; it is corruption that renders them ineffectual. When India's economy was closed, the country was a moribund, hopeless place. The swirl of new money flowing through the streets may have added many zeroes to every corrupt transaction. But hope has grown many times faster still.

That is surely no bad thing. He wanted the blessing of the Saudi royal family.

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  7. They also met Princess Adila bint Abdullah, a daughter of the king and one of the few princesses with a public role in Saudi Arabia, and her husband, Prince Faisal bin Abdullah, the new minister of education. At each meeting they outlined in detail the BM's ambition: to put on the West's first big show about the haj , the annual holy pilgrimage to Mecca.

    All three royals were enthusiastic, which meant the project also had the king's support. Conscious of the bashing that Islam had taken in the West since Saudi-born hijackers flew their planes into the twin towers in New York nearly a decade earlier, they saw the power of cultural diplomacy. A show that emphasised the ancient tradition of the haj , one of the five pillars of Islam, would be a source of pride for Muslims and a clear reminder of Saudi Arabia's pre-eminent position in the Islamic world. But organising the show has posed considerable challenges.

    The BM had to deal with 40 individual lenders from the Netherlands to Timbuktu, numerous different government ministries in Saudi Arabia and a nervous Saudi embassy in London. The idea of portraying in a Western museum something as holy to Muslims as the haj took some getting used to, and there wasn't much to go on.

    Two shows—one on pilgrimage, in Christianity and Judaism as well as Islam, at the Ashmolean Museum in Oxford in and another on pilgrims' writings at the Islamic Arts Museum Malaysia in Kuala Lumpur in —were the closest precedents. The potential for error or offence was considerable. Terrified of being blamed if anything went wrong, conservative Saudi officials shied away from taking responsibility.

    Negotiations over the loan of antiquities from the earliest haj route, from Kufa in present-day Iraq to Mecca, proved especially complicated, as did agreeing what profile to give the sponsor, HSBC Amanah, on the exhibit labels. For a bank to sponsor an exhibition about a religion that forbids charging interest was particularly delicate.

    Even after the intervention of a royal aide—Faisal bin Muammar, director of the King Abdulaziz Public Library in Riyadh—it was only when the final shipment of loans left Saudi Arabia for London just before Christmas that the museum was certain the show would come off. And what a show it is. Visitors are taken on a journey to the city Muslims call Makka al-Mukarrama Mecca, the Blessed , just as pilgrims have done for hundreds of years and as Prince Charles will when he formally opens the exhibition later this month.

    A large black cuboid, hung with intricately woven Islamic textiles, rises at the heart of the show in the centre of the BM's circular reading room. It represents the ka'ba pictured above , the black stone that the prophet Abraham is said to have built and which pilgrims circle seven times as part of the haj ritual. Through the ages, pilgrims have journeyed to Mecca via several routes. Mansa Musa, the king of Mali, became famous throughout medieval Europe and the Islamic world when he travelled across the Sahara from Timbuktu to Cairo and then to Mecca in , accompanied by 60, followers and pounds of gold, which he distributed along the way.

    Millions more pilgrims have travelled by road from Istanbul and Damascus or by dhow and steamship from Singapore and Mumbai, tacking carefully around the coral outcrops of the Red Sea. A long maritime chart from about written in Gujarati, Hindi and English shows what a fraught journey it was. At least they had charts. Before Islam Mecca had been an important site for pilgrims from north and central Arabia. They had many deities including Allah, but once a year, during a sacred month, they travelled, following the stars, to the city to worship Allah alone.

    Mecca became an important commercial centre. The revelation starting in of Islam to the prophet Muhammad, with Allah as its only god, transformed Mecca into the holiest city in the Islamic world. The exhibition concentrates on this earliest pilgrim route, the mile 1,km road from Kufa, where pilgrims gathered from Iraq, Iran and Central Asia before making the journey south to Mecca.