In other words, wondering about others can be a pathway to meaningful dispositions towards and/or encounters with them. ...Sardar's perspective - his attention to this issue, as a postcolonial critic and a scholar of Islam, who identifies as a Muslim - signals the power relations associated with wonder, particularly the wonder and wondering that exists within diverse and unequal societies. ...for wonder to result in curiosity, we also need to care. ...there is no definitive curiosity, but rather a series of different understandings, meanings and practices.28 Brian Dillon, who recently curated an exhibition on this subject, explains that 'if there is something called curiosity, it is an oddly dissolved, indistinct and various notion'.29 Consequently, when cultural critics and philosophers have attempted to discuss curiosity, they have generally opted to focus upon particular forms or histories of curiosity, rather than generalising about curiosity in the way that Iris Murdoch's two characters, Arnold and Bradley, appeared to do. Anas Al-Tikriti portrayed the mass rally of February, 2003 as the comingtogether of distinct groups: 'Muslims standing by non-Muslims', 'people of all ages, of all classes, standing together', and 'Muslims' sharing a platform with 'the atheists and the gays and homosexuals'.55 This representation mirrored the tripartite leadership of the anti-war movement, which comprised organisations representing Muslims, Socialists and Peace campaigners, each with a constituency to represent and maintain, and it spoke more generally of social types and tidy categories.