ilation as well as in the influence generated by the community. I would like to point out that the discussions on the dynamics of Diaspora relations with host countries have been effectively brought out in each of these essays, supplemented richly with personal interviews and population data. The editors have also been shy of discussing the prevalent Islamophobia in the West and the observation that wherever interaction and education is better the intensity of Islamophobia has tended to ‘decrease’. The editors have also pointed out the effects of the recent migrations into Europe of Muslims from Iraq and Syria and its effect on local communities. I also am happy to see that an attempt has been made not to treat a community as a monolithic block but there has been an attempt to understand the different dynamics of subgroups such as women in Muslim communities or non-Muslim minorities from Islamic countries. This is especially important for Western Europe where Muslims now constitute a significant part of the population such 7–8% in France, nearly 10% in Holland and Belgium and 5–7% in Germany. There are now significant Middle Eastern and North African Communities even in Northern European countries such as Denmark, Sweden and Norway and they may create important social dynamics. In fact, it can be claimed that it was because of the close interactions of the Algerian and Tunisian communities with France and Germany that could have provided the first impetus towards the launch of the ‘Arab Spring’. The few lacunae I felt in this book were on the inter-migrant community politics which are many times carried over from their home countries such as between Indian and Pakistani Expats, between settled Palestinians and migrant Jews or even between Arabs and Iranians. Then there is the recent upsurge in right-wing European politics which could have been covered more than just in the preface, especially the burkini and the hijab controversies in France and Australia. Finally, I would commend the editors for their effort and for the commendable collection of essays presented lucidly in seamless continuum.

中文翻译：

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在印度的非洲侨民：同化、变化和文化存留

化以及社区产生的影响。我想指出，这些文章中的每一篇都有效地讨论了侨民与东道国关系的动态，并补充了大量个人访谈和人口数据。编辑们也不愿讨论西方普遍存在的伊斯兰恐惧症，并认为互动和教育越好，伊斯兰恐惧症的强度就会“减弱”。编辑们还指出了最近穆斯林从伊拉克和叙利亚迁移到欧洲的影响及其对当地社区的影响。我也很高兴看到有人尝试不将社区视为一个整体，而是尝试了解子群体的不同动态，例如穆斯林社区中的女性或来自伊斯兰国家的非穆斯林少数民族。这对西欧尤其重要，在那里穆斯林现在占人口的很大一部分，例如法国的 7-8%，荷兰和比利时的近 10%，德国的 5-7%。即使在丹麦、瑞典和挪威等北欧国家，现在也有重要的中东和北非社区，它们可能会创造重要的社会动力。实际上，可以说，正是由于阿尔及利亚和突尼斯社区与法国和德国的密切互动，本可以为“阿拉伯之春”的启动提供第一推动力。我在这本书中感觉到的少数漏洞是关于移民间社区政治的，这些政治多次从他们的祖国延续下来，例如在印度和巴基斯坦外籍人士之间，在定居的巴勒斯坦人和移民犹太人之间，甚至在阿拉伯人和伊朗人之间。然后是最近欧洲右翼政治的高涨，这本可以不仅仅在序言中提及，特别是法国和澳大利亚的布基尼和头巾争议。最后，我要赞扬编辑们的努力以及以无缝连续体清晰呈现的值得称赞的论文集。我在这本书中感觉到的少数漏洞是关于移民间社区政治的，这些政治多次从他们的祖国延续下来，例如在印度和巴基斯坦外籍人士之间，在定居的巴勒斯坦人和移民犹太人之间，甚至在阿拉伯人和伊朗人之间。然后是最近欧洲右翼政治的高涨，这本可以不仅仅在序言中提及，特别是法国和澳大利亚的布基尼和头巾争议。最后，我要赞扬编辑们的努力以及以无缝连续体清晰呈现的值得称赞的论文集。我在这本书中感觉到的少数漏洞是关于移民间社区政治的，这些政治多次从他们的祖国延续下来，例如在印度和巴基斯坦外籍人士之间，在定居的巴勒斯坦人和移民犹太人之间，甚至在阿拉伯人和伊朗人之间。然后是最近欧洲右翼政治的高涨，这本可以不仅仅在序言中提及，特别是法国和澳大利亚的布基尼和头巾争议。最后，我要赞扬编辑们的努力以及以无缝连续体清晰呈现的值得称赞的论文集。然后是最近欧洲右翼政治的高涨，这本可以不仅仅在序言中提及，特别是法国和澳大利亚的布基尼和头巾争议。最后，我要赞扬编辑们的努力以及以无缝连续体清晰呈现的值得称赞的论文集。然后是最近欧洲右翼政治的高涨，这本可以不仅仅在序言中提及，特别是法国和澳大利亚的布基尼和头巾争议。最后，我要赞扬编辑们的努力以及以无缝连续体清晰呈现的值得称赞的论文集。