This paper uses a close reading of villagers’ responses to the death in childbirth of a Muslim woman to raise questions about India’s current policy emphasis on institutional delivery as a means of reducing maternal mortality. After introducing the context and methods of our research, we describe recent policy interventions related to maternal health, including the National Rural Health Mission established in 2005. We then outline villagers’ commentaries on the specific maternal death, focusing on the costs to women’s health (and sometimes life) of high fertility; the lack of care available from rural government facilities and staff and the preference for delivering at home with the aid of local practitioners; the financial constraints that make people hesitate to seek medical treatment; and the high costs of private treatment and the poor treatment experienced in government facilities. Our core argument is that government health care provision in rural Uttar Pradesh is embedded in a moral universe characterised by widespread and long-term mistrust of state services and that encouraging institutional deliveries without addressing the perceptions of potential service users is a seriously flawed approach to reducing maternal mortality. The paper draws primarily on ethnographic research funded by the Wellcome Trust during 2002–2005, in a Muslim village in rural Bijnor district (in north-western Uttar Pradesh).

This article considers the capacity of formal education to undermine established processes of caste and class reproduction in an area of north India, with particular reference to the views and strategies of educated Dalit young men. It draws on quantitative and qualitative research conducted by the authors in a village in Bijnor district, western Uttar Pradesh (UP). We discuss how educated Dalit young men perceive education, how they seek to use educational credentials to obtain ‘respectable’ jobs, and how they react when this strategy fails. Increased formal education has given Dalit young men a sense of dignity and confidence at the village level. However, these men are increasingly unable to convert this ‘cultural capital’ into secure employment. This has created a reproductive crisis which is manifest in an emerging culture of masculine Dalit resentment. In response to this culture, Dalit parents are beginning to withdraw from investing money in young mens’ higher secondary and tertiary‐level education. Without a substantial redistribution in material assets within society, development initiatives focused on formal education are likely to be only partially successful in raising the social standing and economic position of subordinate groups.

Girls' education has been enduringly controversial in north India, and the disputes of the second half of the nineteenth century and early twentieth century still echo in debates about girls' education in contemporary India. In this paper, we reflect on the education of rural Muslim girls in contemporary western Uttar Pradesh (UP), by examining an Islamic course for girls [Larkiyon kā Islāmī Course], written in Urdu and widely used in madrasahs there. First, we summarize the central themes in the Course: purifying religious practice; distancing demure, self-controlled, respectable woman from the lower orders; and the crucial role of women as competent homemakers. Having noted the conspicuous similarities between these themes and those in the nineteenth and early twentieth-century textbooks and advice manuals for girls and women, the second section examines the context in which the earlier genre emerged. 2 Finally, we return to the present day. Particularly since September 11th 2001, madrasahs have found themselves the focus of hostile allegations that

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