"Xenophobia in Seventeenth Century India"

is available online here and review here. Contents:
Acknowledgements. viii
Introduction: The Ethics of Writing the Precolonial. 1
PART 1
1. A Dutch Painter in Bijapur: National Sentiment and European-ness as Reflected in the Relation between the Dutch and the Portuguese in the Early Century. 18
2. The Queen and the Usurper: Deccanis vs. Westerners in Bijapur around 1636. 74
3. The Right and Left Hand Disputes in Chennapatnam 1652-55: A Minimal Group Experiment in Seventeenth-Century India? 105
PART 2
4. Saying One Thing, Doing Another? Shivaji and Deccani Patriotism 1674-80. 153
5. Anxiety in Aurangzeb’s Deccan: Marathas, Sidis and Keigwin’s Rebellion 1683-4. 191
6. Madanna, Akkanna and the Brahmin Revolution in Golkonda 1674-86. 224
Conclusion. Human Nature in a Seventeenth-Century Environment. 256
Epilogue. Aurangzeb/Shivaji and the Eighteenth Century. 265
Appendix 1: Dutch Usage for Muslim and Hindu. 285
Appendix 2: Aurangzeb on Stratagem. 287
Appendix 3: On the Authenticity of Shivaji’s and Sidi Mas‘ud’s Letters to Maloji Ghorpade. 289
A Note on Usage. 292
List of Abbreviated References. 293
Repositories of Unpublished Sources. 294
Select Bibliography. 295
Index (also serving as glossary and who is who). 306

P.S. A surprising passage (to me since I did not know that slave trade existed on any scale in India)from page 188 (In the passage, VOC stands for Dutch East India Company):
"A final example of the intimate connection of Shivaji’s ideologies to his practices, or of the nigh impossibility to separate the two, is the following passage from his qaul granted to VOC ambassador Herbert de Jager in 1677. In it Shivaji puts his proscription of the slave trade discussed above in the context of a radical (and ideological) break with the past:

In the days of the Moorish government it was allowed for you to buy male slaves and female slaves here [the Karnatak], and to transport the same, without anyone
preventing that. But now you may not, as long as I am master of these lands, buy
male or female slaves, nor transport them. And in case you were to do the same, and would want to bring [slaves] aboard, my men will oppose that and prevent it in all ways and also not allow that they be brought back in your house; this you must as such observe and comply with.92

Even if Shivaji’s measure was motivated, as Herbert de Jager suggests, by a concern about revenues (which would be less if there were fewer inhabitants) rather than a concern for the welfare of the potential slaves, it is quite impossible to distinguish in this passage the practical measure from the patriotic appeal conveyed by it, directed as it is against Muslim rulers allowing the slave trade and Europeans carrying slaves off to foreign parts, unless one would want to argue that Shivaji was not planning to enforce the measure despite his assurance that his men would do so “in all ways.” "