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You Can't Eat Coal, and Other Lessons from Appalachian Women's History

...white working class—coded as male industrial workers. For months before and after the 2016 election, journalists reported on various Trump Countries, as they were dubbed—Appalachian communities supposedly serving as ground...

Race

...look from an ivory spouse who is learning her husband's caesuras. She can see silent spaces but not what they signify, graphite markings in a forester's code. Many others have...

Call for Submissions: Landscapes and Ecologies of the U.S. South Proposals due: January 31, 2011

...Ward, New Orleans, Louisiana, 2005. From Dorothy Moye's Katrina + 5: An X-Code Exhibition. 400-600 word proposals should include: a description of the major ideas, arguments, and sources for the...

Wild Notes: A Review of Dawoud Bey’s Elegy

...members of her community, many who sought their freedom by way of fugitive paths, to love themselves, fully and deeply, precisely because of the white world outside the safety of...

Farmland Blues: The Legacy of USDA Discrimination

...the USDA discriminated against all poor farmers, southern USDA officials focused on black farmers. The dramatic events of Freedom Summer in 1964 eclipsed an important SNCC initiative to elect black...

Haiti and the Fear of Insurrection: A Review of The Slaveholding Crisis

...The Slaveholding Crisis: Fear of Insurrection and the Coming of the Civil War, Hale's lurid images and graphic language resonated with many white southerners fearful about the lessons a free...

Changing Places, Changing Lives

...no. 377, Records of the Office of the Comptroller of Currency, National Archives, Record Group 101, microcopy 816: Registers of Signatures of Depositors in Branches of the Freedmen's Savings and...

End of the Pandemic? A Grassroots Perspective

...that left people who were unemployed or homeless without access to relief.5"Gov. Kemp Announces First Round of This Year's Special Tax Refund," Department of Revenue, May 1, 2023, https://dor.georgia.gov/press-releases/2023-05-01/gov-kemp-announces-first-round-years-special-tax-refund#:~:text=Single%20filers%20and%20married%20individuals,a%20maximum%20refund%20of%20%24500. Free99fridge...

Men at Home: Imagining Liberation in Colonial and Postcolonial India

Prelude: Fragments of Family This book is an essay on men’s existence in the South Asian domestic world, and on their self-contradictory articulation in that world of ideas of freedom,...

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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