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Birdhouses

...in the raucous chorus my family hears from our deck in southwest Virginia. We love the colors of that chorus and the flitting entertainment, though, so I keep three feeders...

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...

Routes of Reconciliation: Visiting Sites of Cultural Trauma in the US South, Northern Ireland, and South Africa

...the Protestant Apprentice Boys of Derry defended the city against the monarch's claim to divine right. More recently, the Free Derry civil rights movement represented a modern freedom struggle. On...

African Americans in Atlanta: Adrienne Herndon, an Uncommon Woman

...January 25, 1904). Many African American women who pursued careers in teaching earned respect and status for providing a critical service to a community in dire need. And working wives...

The Future of Slavery's Historical Spaces

Essay At historical plantation sites, where the subject of slavery is difficult to avoid, Park Service interpreters struggle to present the subject in the least offensive manner. Interpreters at Arlington...

Loving-Moonlight(ing): Cinema in the Breach

...race, no matter their sex, no matter their sexual orientation, should have that same freedom to marry… I support the freedom to marry for all. That's what Loving, and loving...

The X-Codes: A Post-Katrina Postscript

...numbers and letters in each quadrant of the X, recorded coded information. Later, as I recalled my odyssey through drowned areas of the city, I kept returning to that visual...

Saints at the River and Selected Poems

Readings Fall Creek As though shedding an old skin, Fall Creek slips free from fall's weight, clots of leaves blackening snags, back of pool where years ago local lore...

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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