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Before Tuskegee: Public Health and Venereal Disease in Hot Springs, Arkansas

...white males. Although they accounted for the vast majority of the clinic's caseload, white men have not received significant attention in VD historiography. Including their experiences adds new depth to...

"It's Being Black and Poor": Race, Class, and Desegregation at Pebblebrook High

...treatment in recent scholarship on desegregation. In her history of desegregation in New Orleans, Liva Baker describes the white mothers, called the "cheerleaders," as carrying signs that read "If your...

Coalfield Generations: Health, Mining, and the Environment

...the man in the grocery store, and the RC sign that announces Whitesburg, Kentucky. Other photos in this series feature outdoor pursuits such as gardening and fishing. In the captions...

The Liminal Site

...had been experiencing—"on the ground," as it were—for some time. I have invested a signiﬁcant part of my career arguing for certain shared features of the United States and global...

Beyond Fairyland: Writing and Curating Queer Miami

...journey of Welcome to Fairyland? How long did the book take you to write? Is the finished project what you thought it would be when you started? Couples holding signs...

Three Black Towns: An Excerpt from Black Landscapes Matter

...of Design. Boone works at the overlap between landscape architecture and environmental justice with specializations in democratic design, digital media, and interpreting cultural landscapes. He serves on the Board of...

COVID-19 Vaccine and the Right to Public Health

...in the 1990s, modeled to a significant extent on the 1960s US Civil Rights Movement, demanded the right to healthcare. Black participants in my Brazilian study deployed policy-based attempts to achieve...

Has Historical GIS Arrived?: A Review of Toward Spatial Humanities

Review...

Ecologies of the Sacred: A Review of Valérie Loichot's Water Graves

...signifies for Glissant the whole environment comprising the poem, human and nonhuman animals, vegetation, rocks, lavas, and 'nature' and 'culture.' The latter terms lose meaning since they exist in a...

Men at Home: Imagining Liberation in Colonial and Postcolonial India

...following chapters underline the importance attached to formal schooling, to cleanliness in dress and appearance, and to the roles of men and women in child- and homecare—all seen as signs...

References
1.	Louis Althusser uses the phrase "an answer to a question that is nowhere posed" in Althusser, Reading Capital, 29. For an explication of my usage of "fragment," see chapter 2 in Gyanendra Pandey, Routine Violence: Nations, Fragments, Histories (Stanford University Press, 2005). A slightly different articulation appeared in the original version: Gyanendra Pandey, “In Defense of the Fragment: Writing About Hindu-Muslim Riots in India Today,” Representations, no. 37 (1992): 27–55.
2.	I use India and South Asia interchangeably in these pages, since much of the investigation deals with areas in the northern, central, and western regions of the undivided subcontinent, before and after its partition and the establishment of the independent nations of India and Pakistan in 1947 (and the separation of Bangladesh from Pakistan in 1971).
3.	I refer to important scholarly writings on several of these themes in the section titled "Historiography" in chapter one.
4.	Cf. Ranajit Guha, History at the Limit of World-History, (New York: Columbia University Press, 2003).
5.	One might even call it the “extended nuclear family.” The 1935 photograph that appears on the book's cover, marking the wedding of two protagonists whom I center in chapter 4, Hameeda and Akhtar Husain Raipuri, points nicely to the paradoxical character of this modern South Asian family. The bride and groom are tucked away on the extreme right-hand side of the gathering, the bride sitting in the middle row, the groom standing behind her. The photo of the “Khandan” (or extended Omar family), taken in front of the bride’s parents’ home, built by her police-officer father Zafar Omar, is dominated by the elders. The bride’s mother and father are seated next to her in the middle row, on her right, and the oldest “elders,” Zafar Omar’s mother and father, are placed at the center of the assembly.’
6.	Shivrani Premchand, Premchand: Ghar Mein (Nayee Kitab Prakashan, 2009).
7.	Madan, Premchand, 20.
8.	Baby Kamble, The Prisons We Broke, trans. Maya Pandit (Orient Black Swan, 2018). Original text published in 1986. Dalit is the name that Dalit activists give to the depressed castes and classes formerly known as Untouchables.
9.	Kamble, Prisons We Broke, 147, 155, 156.
10.	One scholar makes the point about the crisscrossing axes that determine gender power in South Asian homes as follows: a woman's place depends on "the status of her husband, her possession of sons, her fertility, looks, health and capacity for domestic labour. The middle-aged mother of grown-up sons could be a powerful matriarch and elderly mothers-in-law could command and oppress young [daughters-in-law]." Tanika Sarkar, Hindu Wife, Hindu Nation: Community, Religion, and Cultural Nationalism (University of Michigan Press, 2001), 21.
11.	It is worth noting that this applied to Baby Kamble's husband: an unemployed young man in a house full of elders, whose enterprising wife (Baby Kamble) comes up with an idea that allows him to contribute to the family's income, he is still someone from whom she has to hide her writing for twenty years.
12.	Another term that may well come from the same root (route?) is nivri in Kutchi, which refers to girls or young women sitting around idling, as a young bride might be allowed to do briefly! I am grateful to Sabrina Datoo for drawing my attention to this term and its meaning.

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