50 SOCIAL SCIENTIST
being represented among the people by certain self-made historians. In this context the role of the state is considerably important. Even the historians have to evolve a strategy, a certain level of dialogue and also intervene at a certain level. In late nineteenth century Upper India, primarily U.P., the fabrication of the past was such that anything could be said about the *dark Muslim* period and still be accepted. The view was preponderant that wooden instruments were more popular because it was feared that the Muslims would run away with iron instruments! It is also relevant to know how the victory of Islam was retained in popular memory. Shahid Amin was of the opinion that the Muslims found acceptance among the majority community because of Sufi traditions, and the cult that centred around Muslim Ghazis and the configuration of the Pirs. The popular ballads took up popular stereotypes denouncing the Muslims, invoked them and finally cancelled them. But at the same time popular memory also retained a different image of the Muslims. A folk-song of U.P., the kajri refers to the dishonour brought to Hindu women by Muslim rulers. Intellectuals of today have to find ways to locate everyday differences between the Hindus and Muslims and subsequently subsume them.
Tapesh Kumar Roy Choudhury observed that Romila Thapar's presentation reminded him of the Great and Little traditions of the European experience. He asked Thapar to state her position vis-a-vis the colonial writings. He was of the opinion that whereas her belief was located in the western notion of religion, the ancient Indian traditions had to be handled differently.
C.P. Bhambri said that the issue was not of Hindu and Muslim stereotypes but of historical memories and their internalisation. The Hindus and Muslims confronted each other whatever the historical evidence may be and this is what is popularly remembered.
Krishna Kumar enquired about the origin of the popular usage of the term Hindu. To elaborate his point he gave the example of Kabir who made use of both the terms 'Hindu1 and Turk* while Tuisi, his near contemporary, did not use it.
Harbans Mukhia questioned the validity of the term popular memory and said that there are conflicting popular memories. If there are some kajris denouncing Muslim rule there are others which eulogise it. He referred to a kajri in which Prophet Muhammad is located in Awadh and Benaras.
Ravinder Kumar enquired why liberal and radical praxis was becoming difficult in our pluralistic society.
Randhir Singh suggested that while Romila Thapar's discourse was within a restricted domain, the dynamics of contemporary communalism had to be sought in economics, politics and much else, i.e. in the realities of modern India. If the liberals and radicals were losing out it was due to their own inadequacy and weaknesses to meet the situation. He observed that contemporary Indian society was breathing