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Changing Places, Changing Lives

...engines that drove much of what made the southern economy unique in the decades between revolution and secession. What concerns Pargas in Slavery and Forced Migration in the Antebellum South...

Opening Remarks: 2014 Callaloo Conference

...the United States (2012–2014). She directs the Creative Writing Program at Emory University. Many of her poems first appeared in various forms in Callaloo, a journal that for her serves...

Low Country Travelers: An African American Car Club of Charleston County, South Carolina

...the McClellanville town council, and Selden B. Hill, the white director of the Village Museum, proposed a parade to foster interaction between racial communities. We first encountered the Low Country...

Authorship in Africana Studies

...of value and labor. In a sense then, we are lucky in the United States to have so little opportunity to cover over the absolutely intimate relationship between universities, colonization,...

African Americans in Atlanta: Community Building in a New South City

...the shining example of Henry Grady's New South ideology — seeking industrialization through northern capital and promising racial justice through segregation. But in spite of the city's aggressive promotion of...

"Looking Back and Moving Forward": The Records of the Southern Christian Leadership Conference at Emory University's Manuscript, Archives, and Rare Book Library

...some material from the presidency of Martin Luther King, III (1997–2003). The records starkly display the differences in leadership styles, particularly between Abernathy and Lowery. Researchers can also chart the...

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Changing Places, Changing Lives

Opening Remarks: 2014 Callaloo Conference

Low Country Travelers: An African American Car Club of Charleston County, South Carolina

Authorship in Africana Studies

African Americans in Atlanta: Community Building in a New South City

The Carolina Piedmont

Rethinking the Geography of Lynching

On Fair Use

Men at Home: Imagining Liberation in Colonial and Postcolonial India

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.