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List of Tables Figures and Maps List of Abbreviations Acknowledgements Introduction: Diversity and Daily Life - Robin Jeffrey and Ronojoy Sen 1. Islam and Modernity in South Asia Muhammad Khalid Masud 2. Islam and Democracy in India: From Savile Row to Jyotiba Phule Park Barbara D. Metcalf 3. Imagining Religion: Portraits of Islamic Consciousness in Pakistan Riaz Hassan 4. The Challenges of Diversity: 'Casting' Muslim Communities in South India Torsten Tschacher 5. Matrilocal Marriage and Women's Property among the Moors of Sri Lanka Dennis B. McGilvray 6. The Making of a Diasporic Muslim Family Salim Lakha 7. The Ismaili Conciliation and Arbitration Board (CAB) in India: a model of community justice? Arif A. Jamal 8. 'Ilm and the Individual: Religious Education and Religious Ideas in Pakistan Matthew J. Nelson 9. Darul Uloom Deoband's Approach on Social Issues: Image, Reality and Perception Taberez Ahmed Neyazi 10. 'Being Muslim' in Contemporary India: Nation, Identity and Rights Tanweer Fazal 11. Transnational Networks, Political Islam and the Concept of Ummah in Bangladesh Mubashar Hasan 12. Muslim Aspirations in Bangladesh: Looking Back and Redrawing Boundaries Samia Huq 13. Media in Pakistan: Ideology, Indoctrination, Intimidation Khaled Ahmed 14. Kafka in India: Terrorism, Media, Muslims Irfan Ahmad 15. A Million Salutes: India's Mohammedan Sporting Club Ronojoy Sen About the Editors and Contributors Glossary Index

(1995). The right stuff: Leadership, representation and India's parliamentary system. The Journal of Commonwealth & Comparative Politics: Vol. 33, No. 2, pp. 257-275.

Famous for his Dictionnaire historique et critique, Pierre Bayle (1547-1706) is best known as the sceptical father of Enlightenment thought. Although considered to be an atheist since the time of Voltaire, his biography reveals the likelihood of his having had a Christian outlook, at least until the last years of his life. Since about 1960 scholars have shown his Calvinist ideology to exist in his writings, particularly those predating the Dictionnaire historique et critique. An early, lessor known work, the Critique generale de l'Histoire du calvinisme reflects his Calvinist outlook. Composed to refute the Histoire du calvinisme written by the Jesuit Louis Maimbourg (1610-1686), who denounced the Protestant Reformation and justified the coercive measures of Louis XIV against the Huguenots, it contains the one of the first Protestant compositions of the Reformation as an historical phenomenon. More importantly, it contains the first mention and elucidation of historical pyrrhonism, an historiographic concept that Bayle derived from his readings of the Libertines, especially Francois de La Mothe le Vayer (1588-1672). Bayle's historical pyrrhonism is considered to be the foundation of modern historical criticism. Armed with historical pyrrhonism and an exacting dialectic, Bayle refuted Maimbourg so successfully that the name Maimbourg became synonymous with bad history, in the process helping to define the essential qualities of the historian for the eighteenth century.

(1991). Jawaharlal Nehru and the smoking gun: Who pulled the trigger on Kerala's communist government in 1959? The Journal of Commonwealth & Comparative Politics: Vol. 29, No. 1, pp. 72-85.

(By David Hawdon) This paper brings together contributions originally made to a Surrey Energy Economics Centre seminar on the Nuclear Review. The seminar was held after the conclusion of formal hearings for the Review but before the government announced its proposals for the nuclear industry on 9 May 1995. It includes analysis and policy recommendations from the nuclear industry, the political arena and from academics. It should therefore serve as a timely contribution to the important debate on the future role of nuclear generated electricity in the UK.

Late October and November wrap north India in balmy nights and blue-skied, bone-warming days. The finest weather of the year is made all the better by the thought — if you have a quilt for your bed — that it will get steadily cooler and the brick-kiln dust and heat of May and June are half a year away. On such an exhilarating morning, Wednesday, 31 October 1984, Mrs Gandhi was assassinated.

The two men brought together for a reconciliation in 1956 seemed to have only two things in common: they were both Sikhs and they were both short. For a Jat, Partap Singh Kairon was remarkably small, but his size did not prevent him from reminding listeners that he was the first Sikh Jat to wield power in Punjab since Maharaja Ranjit Singh. Nor did he discourage comparisons between the Maharaja and himself.1 Kairon, however, was the Congress Chief Minister of Punjab, allied with Jawaharlal Nehru in New Delhi and dedicated to the integrity of the Indian state. If anyone was a ‘nationalist’, then Kairon appeared to be.

In central Kerala in 1983, workers digging clay for bricks uncovered more than two hundred gold coins, minted by the Roman empire in the second century.1 Though such a large quantity was unusual, Roman coins are commonly found: pepper and cardamom have attracted foreigners to Kerala for at least 2000 years.2 Indeed, a plausible explanation for the early presence of Jews, Christians and Muslims is that they came to trade, and some chose to stay. Long before Britain or America, Kerala was part of a ‘world economic system’.

Janamma’s beauty, her son later wrote, ‘was fatal to her education’. A skilled story-teller, she would fondly explain to her children what had happened: One day … I was going to school with my friends. I was only 14 then. A couple of boys came from the opposite direction and, pointing to me, said, ‘That girl has magnificent breasts’. They thought I would not understand, but I did. I knew then just a few words of English, even though I have now forgotten them. My temper flared up and I used an abusive Malayalam expression, the politest translation of which is, ‘Your mother’s coconut!’ Somehow my father came to know of this incident and he decreed, ‘Janamrna shall not go to school any longer’. That was the end of my education, and that’s why I’m such an ignoramus.1 Obviously, however, Janamma was no ignoramus. Highly literate in Malayalam, her reading aloud of classic Hindu texts in later life was sufficiently expert to hold the attention of her teenaged sons.2 Even as a girl of fourteen, she knew enough English to understand the lascivious remark of the boys. And she had attended a school for seven or eight years by the time of her forced withdrawal.