The sciences belong only to sedentary state-protected life. More familiar with sedentarity, the Persians took the lead in most Islamic sciences, including the creation of ‘Classical’ Arabic and its grammar.

Kalimpong as a ‘Nest of Spies’

Situated just a kilometre away from Kalimpong Police Station, the Kalimpong Chung Hwa School (see Figure 4.1 for a map of the town) opened its doors for the first time in June 1941. Established by three wealthy entrepreneurs, Ma Zhucai, Liang Zizhi and Zhang Xiangcheng, the school developed as a branch of the Calcutta Mui Kwong School. The primary purpose of the school was to provide education for the children of Chinese refugees from China and Southeast Asia who had fled to the hill station during the Second World War. The curriculum initially consisted of Chinese-language studies, complemented with Tibetan and English; class lectures on the Chinese anti-Japanese war effort were also held. Apart from transmitting and preserving ‘what was and continues to be regarded as Chinese identity … and links with the ancestral homeland’, the Kalimpong Chung Hwa School performed, unwittingly or otherwise, a dual function: like its counterparts in Calcutta, it served as a political playhouse where the factional struggles between the GMD and the CCP were staged after the 1950s.

This chapter offers an in-depth reflection on the significance of time and temporality to the practice of toleration. Time-shaped Christian imagining of the other as “becoming” and growing into its own image. Constitutions, too, exist within certain temporal rhythms: they bind people within a specific space and in a specific time to a set of fundamental rules and arrangements. The binding of time by constitutions is an assertion of power in the saeculum, but also an expression of a need to better live with diversity. It is vital to the “emancipation” of modern constitutionalism from toleration that the constitution does not require a dominant or exclusive set of temporalities to establish order. Rather, constitutions need to allow for citizens to keep time differently, for example through the protection of rights and freedoms.

This article explores the notion of worship as a natural and universal disposition, described by Thomas Aquinas in ST II-II, q.81. Worship, however, is for Aquinas most relevant in the context of divine friendship or caritas with God, which Aquinas describes in ST II-II, q.23. This article, therefore, explains a possible connection between worship and love. How can the task to worship God grounded in the debt to God qua creator and the appreciation of the excellence of God be reconciled with the proximity and closeness with God that caritas implies? Drawing from Jewish philosophy, especially Martin Buber’s I-Thou relationships, and new findings in experimental psychology, in particular joint attention, a second-personal model of worship can be developed. This form of worship encompasses, on the one hand, the intimacy and sense of presence of God that worship can involve, and on the other hand, the distinctiveness and pre-eminence of God, essential for a worshipful attitude. The aim of this article is to explore how second-personal relatedness with God is possible in worship directed to God. Since God seems to be present in worship in a twofold manner, the interest is in the role the Holy Spirit can play in worship.

This chapter examines the emergence of Reconstruction literature as a field of study within nineteenth-century American literature. What can we learn from the appearance of Reconstruction literature as an area of research now, given the troubled landscape of our own twenty-first century? I suggest an answer by focusing on the public political function that this body of writing represented: Reconstruction literature constituted the playing field for fierce debates surrounding Black citizenship and enfranchisement, federal government oversight, and Confederate punishment. Case in point is Albion W. Tourgée’s novel A Fool’s Errand (1879), which, when it appeared in 1879, was hailed as the “Uncle Tom’s Cabin of Reconstruction.” Deploying Tourgée as a representative Reconstruction writer, I ask what his novel’s varied reception by diverse Americans can teach us about the significance that fictional works held for postbellum policy debates, and what this state of affairs illuminates about the place of Reconstruction literature in the twenty-first century, particularly given the disappearance of nineteenth-century American literature as a dedicated hiring field in the academy today. Ultimately, I argue that to realize the promise of Reconstruction literature requires time and resources, and a reinvigoration of the role of the university in democratic society.

Jibanananda Das, a leading Bengali poet of the twentieth century, never travelled to the Malay Peninsula. However, in an allegorical verse in his famous poem ‘Banalata Sen’, an ode to the eponymous eternal woman, Das expressed that he had travelled for thousands of years from Sri Lanka to the Malay world to attain a moment of peace. His literary mind knew no bounds. Though his journey was a fantasy of love, it gives us a sense of the constant flow of Bengali mobility and culture between the two coasts of the Bay of Bengal and the Malay Sea. Factually, the Bengalis did voyage to the Malay Archipelago over the course of a thousand years. This truth fuelled the imagination of the Bengali poets, as reflected in Das's verse. With the advent of British colonialism, Bengali mobility took a new turn, and Das's verse reflects its nodal points in the eastern Indian Ocean domains during the late colonial period.

The trans-regional mobility of peoples, goods and cultures and its attendant space-making is the central theme of this book. Although studies of connected histories have flourished in the past few decades in the Global South, Bengali historical diasporic experiences have remained largely unexplored. With a focus on the historical mobility of the Bengalis from both Bangladesh and West Bengal of India, the book argues that there was robust Bengali trans-regional mobility in the Malay world, a story that has been largely lost in the narrative of ‘Indian’ migration.

By the turn of the twenty-first century, the total number of Bangla-speaking migrants from Bangladesh in the Malay world was approximately 900,000, the vast majority being in Malaysia, followed by Singapore and Brunei Darussalam (hereinafter Brunei).