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Rule by Numbers offers original perspectives on the construction of the colonial state and colonial power in the framework of governmentality and draws implications for the postcolonial nation-state in the contemporary period. This book specifically focuses on the production of statistical knowledge as part of colonial governance.

In this article I explore how diasporic matrimonial arrangements among Tamil Brahmans are settled. In recent years the preference for 'America varan' marriages has increased on account of a large number of short-term working professionals going to the US. Along with changes in the Immigration and Naturalisation Services rules, the nature of marriage-related migration of women has also changed, as many now migrate with some degree of uncertainty about their permanent stay there. Here we explore how the search for suitable partners is conducted and the kinds of social expectations that currently prevail. Marriage within the kin group, which is the distinguishing feature of Dravidian marriages, is almost wholly eclipsed by matchmaking through horoscope compatibility outside the kin circle. It is argued that while diasporic matrimonial opportunities have certainly opened up new avenues for Brahman women to move into the modern world, the matrimonial strategies deployed and accepted still reflect deep gender asymmetries in the process in spite of the changes in the nature of 'arranged marriages'.

Colonial governmentality in India reconstituted the public sphere. New political rationalities that constituted modern governmental power and the liberal technologies of government effected a new conception of economy and society. Governmentality's governance of colonial conduct in an improving direction socialized native public opinion to question the legitimacy of the colonial covenant. As native opinion against colonial rule sharpened, colonial liberalism had often to make a volte‐face of its liberal principle and was forced to suppress public opinion. Gandhi alone sought to overturn colonial governmentality and in doing so, provided a conception of public opinion that could transcend the limits of liberal reason.

Colonial governmentality in India reconstituted the public sphere. New political rationalities that constituted modern governmental power and the liberal technologies of government effected a new conception of economy and society. Governmentality's governance of colonial conduct in an improving direction socialized native public opinion to question the legitimacy of the colonial covenant. As native opinion against colonial rule sharpened, colonial liberalism had often to make a volte‐face of its liberal principle and was forced to suppress public opinion. Gandhi alone sought to overturn colonial governmentality and in doing so, provided a conception of public opinion that could transcend the limits of liberal reason.

This article traces the relationship between the organised women'.s movement and the numerous individual acts of resistance women perform in their everyday lives. Drawing upon Pierre Bourdieu's ideas about habitus and doxa to explain women's internalisation of patriarchy and subordinate status, as well as their ways of overcoming it, we explore why a majority of women do not identify themselves as feminist. How do they manage (or not) to bring the experience of their subordination from the field of doxa to the field of opinion—a precondition for 'feminist' politics? Feminism, for its part, must learn to theorise women's 'experiences' and to invoke the entire range of human relations that constitute such an experience. The argument is intention ally provocative in its critique of feminism as a way, further, of opening up fresh theoretical problems and resources for women's movements in India today.