86 SOCIAL SCIENTIST However, to discuss Dayanand the revivalist who sought to bring the past to the present and chart the future, and Ray — a practising scientist, who investigated and researched the past, collected 'old Chemical Manuscripts5 (p. 113) in order to understand the possibilities of science and who was also associated with, we may add, major experiments and the production of indigenous medicines — obliterating all differences, is difficult to reconcile to. After all, the discipline of history is much beyond a discourse-centric paradigm, as the author would like to have us believe. Besides, the way Prakash locates Ray, as a protagonist of a Hindu India is indeed too simplistic as any serious study of Ray would easily prove. Interestingly, what is not touched upon are the syncretic discourses associated with medicine, Unani and Ayurveda that demonstrate possibilities that could subvert the author's construction of the Hindu atman. Moreover, that the atman did not necessarily grip all scientists is a point that needs to be borne in mind. Here one is also reminded of Meghnath Saha, the legendary physicist, whom the author refers to in a later chapter. One can add that as reported by one of his students (in the late 1930s), he would occasionally say that what he had taught them in class was not there in the Vedas. And, as discussed by the author, Saha was also touched by Indian nationalism. While discussing the body and governmentality in the fifth chapter, the author mentions the illuminating aspects of Foucault's concept of governmentality and recognises that, given his eurocentric predilections, he did not make colonialism a site for studying governmentality. Proceeding from this, Prakash delineates aspects of how the body emerged as a major site for colonial domination. He sees ruptures when it comes to the Anglo-British medical system breaking with Ayurveda and Unani, which had been a shared tradition until the early nineteenth century. This was not true and in fact the references to 'bazaar5 medicines and the dependence on human as well as local resources continued well into the twentieth century. The author invokes the inoculation/vaccination binary to focus on the traditional and the 'modern5 method of vaccination against small pox. However, as contemporary research shows, outside the urban centres the use of humanised unattenuated lymph (when the animal lymph supplies lost their potency) associated with small pox vaccination, was in fact a very common practice. Prakash refers to some attempts to include allopathy with Ayurvedic and Unani system. We can in fact add that this accounts for a discourse that sought to be syncretic and be inclusive. He posits