1. The new movements acquired what can be categorized as ‘secular’ or ‘constitutional’ names compared to the ‘Islamic names’ of their antecedent counterparts: Samastha Kerala Jamiyyathul Ulama, Tablighi Jamat, Jamate Islami, Kerala Nadvathul Mujahideen, Indian Union Muslim League, Students Islamic Movement of India, Sunni Students Federation, Ithihadu Shubbanil Mujahideen, Mujahid Students Movement, Students Islamic Organization, etc. For details about the changes in their orientation, see Thahir Jamal Kiliyamannil, “Political Mobilization of Muslims in Kerala: Towards a Communitarian Becoming of democracy,” in Companion to Indian Democracy: Resilience, Fragility, Ambivalence, eds. Peter Ronald deSouza, Mohd Sanjeer Alam, and Hilal Ahmed (Delhi: Routledge India, 2021), 175-186.
2. Irfan Ahmad, Islamism and Democracy in India (Princeton University Press, 2009).
3. The same approach is employed in one of the earliest analyses (Rajni Kothari, “Pluralism and Secularism: Lessons of Ayodhya,” Economic and Political Weekly 27, nos. 51-52 (1992): 2695-2698) and in a recent one (R. Santhosh and Dayal Paleri, “Ethnicization of Religion in Practice? Recasting Competing Communal Mobilizations in Coastal Karnataka, South India,” Ethnicities 21, no. 3 (2021): 563-558).
4. Asghar Ali Engineer, “Remaking Indian Muslim Identity,” Economic and Political Weekly 26, no. 16 (1991): 1036-1038; and Arndt-Walter Emmerich, Islamic Movements in India: Moderation and Its Discontents (London: Routledge, 2019).
5. Nilüfer Göle, “Islam in Public: New Visibilities and New Imaginaries,” Public Culture 14, no. 1 (2002): 173-190.