Congo masquerade: The political culture of aid inefficiency and reform failure
Congo masquerade: The political culture of aid inefficiency and reform failure
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刚果假面舞会：援助效率低下和改革失败的政治文化
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发表时间：
2012
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通讯作者：
Dave Eaton
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作者：
Dave Eaton
对其与近东一元论运动其他分支的关系也缺乏任何细致入微的了解。此外，早期材料的过于简单化在一些笨拙的编辑决定中可见一斑，这些决定在该书的前六章中尤其有问题。例如，第一章“土地和人民”在古代和现代世界之间来回移动，试图确立埃及历史的连续性主题(1-5)，主要基于对埃及地理的讨论(5-12)。然而，这一章还包括两个错位的关于王朝前埃及的章节(12-14；17-19)，关于埃及身份的讨论(14-16)，以及关于博物馆里的埃及文物的文章(23-25)。第二章，声称是关于旧王国的，提供了同样的问题。本章并不是简单地勾勒出古王国的轮廓，并开始讨论宗教习俗和艺术传统等事物是如何起源于这一时期的，而是试图综合所有时期的古埃及文化。因此，本章讨论了(所有)埃及艺术--以新王国(33)的图像为例！这些突如其来的变化在整本书中都有发生，通常几乎没有解释。这本书中出现的最后一个严重问题是缺乏明确的引用。没有脚注，也没有清晰的尾注。每一章都有注解列表，但它们只引用准确的引语。有人可能会争辩说，在这种性质的广义书中，这是可以接受的，但也有一些有争议的观点需要更好的引用(例如，蒂诺尔断言，基督教和犹太教，并通过它们，伊斯兰教，在很大程度上归功于“埃及宇宙学”(318))。我发现读一本我不知道信息从哪里来的书是非常令人沮丧的。Tignor的成功之处在于向读者介绍了更现代和当代的埃及历史。书的后半部分清楚地表明了蒂诺尔对埃及和埃及人民的爱。考虑到他的专业知识和对这一材料的熟悉，第8章到第12章更加详细、细微和完整。一个有问题的因素--特别是考虑到埃及目前的事态--是他对穆巴拉克政权(289起；特别是291起)多少有些不加批判的看法。总体而言，这本书可读性强，简明扼要，反映了蒂诺对埃及的喜爱。然而，这本书太笼统了，特别是在前半部分。虽然作为埃及旅行前的一般介绍可能有用，但对游客来说不会特别有用，因为没有足够的细节来解释地面上的特定景点，也没有任何类型的介绍性教科书，因为缺乏明确的引用。
also lacked any nuanced understanding of its relationship with other branches of the Monophysitic movement in the Near East. Further, the oversimplification of the early material is visible in a number of awkward editing decisions which are particularly problematic in the first six chapters of the book. For example, Chapter 1, “The Land and People”, moves back and forth between the ancient and the modern world, attempting to establish the theme of continuity for the history of Egypt (1–5), primarily based on a discussion of Egyptian geography (5–12). Yet, the chapter also includes two misplaced sections on predynastic Egypt (12–14; 17–19), a discussion of Egyptian identity (14–16), and a piece on Egyptian artifacts in museums (23–25). Chapter 2, purporting to be about the Old Kingdom, offers the same problem. Rather than simply outlining the Old Kingdom and setting up the discussion of how things like religious customs and artistic traditions had their origins in this period, this chapter also attempts to synthesise ancient Egyptian culture for all of the periods. Thus a discussion of (all) Egyptian art appears in this chapter – illustrated with images from the New Kingdom (33)! These sudden shifts occur throughout the book, often with little explanation. The final serious issue which appears throughout the book is the lack of clear citations. There are no footnotes or clearly delineated endnotes. There are lists of notes for each chapter, but they refer only to exact quotes. One might argue that this is acceptable in a generalized book of this nature, but there are controversial points that need better citation (such as Tignor’s assertion that Christianity and Judaism, and through them, Islam, owe much to “Egyptian cosmology” (318)). I found it immensely frustrating to read a book in which I was unable to tell where the information was coming from. Where Tignor does succeed is in introducing readers to the more modern and contemporary history of Egypt. The second half of the book clearly indicates Tignor’s love for Egypt and the Egyptian people. Chapters 8 through 12 are farmore detailed and nuanced and complete, given his expertise and familiarity with this material. One problematic element – particularly given the current state of affairs inEgypt – is his somewhat uncritical view of Mubarak’s regime (289ff; particularly 291). Overall, the book is readable and concise, and reflects Tignor’s affection for Egypt. Nevertheless, the book is too general, particularly in the first half. While perhaps useful as a general introduction to Egypt before a trip to that country, it would not be particularly useful to a tourist, as there is not enough detail to explain particular sites on the ground, nor is it useful as any kind of introductory textbook owing to the lack of clear citation.