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Ossabaw Island Flyover

Video and Essay https://vimeo.com/391985688 Ossabaw Island is a barrier island on the Georgia coast. The island, which trends northeast–southwest, is about 14.5 kilometers (9 miles) long and 10.5 kilometers (6.6...

Slipping Boundaries: The Tenacity of Aaron Henry

Presentation About the Author John Howard is Emeritus Professor of Arts and Humanities at King's College London. He is interested in the historical production of human differences and their attendant...

Regions of Alabama

Video Part 2: Dr. Flynt offers an historical-geographical perspective on Alabama's economy from the antebellum era through 20th century Part 3: Dr. Flynt discusses the importance of a sense...

Recording Musical History: An Interview with Lance Ledbetter of Dust-to-Digital Records

Interview...

Eggleston's South: "Always in Color"

...and the urban rebellions of the 1960s transformed the South and the nation. Officially, at law, the United States was a desegregated country. In this context, some whites (and not...

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

Review...

Wild Notes: A Review of Dawoud Bey’s Elegy

...the plantations of Louisiana, and the perilous journey from the Deep South to the northernmost parts of this country, has prepared us for this sight. If “350,000” began with a...

Race & Gender in the Latinx South: A Review of Cecilia Márquez’s Making the Latino South & Sarah McNamara’s Ybor City

...how the tourist destination’s racialized figure—or, rather, mascot—“Pedro” illuminated white imaginations about racial hierarchies that increasingly included Latinos. Even with the absence of Latinos in upcountry South Carolina between 1945...

Men at Home: Imagining Liberation in Colonial and Postcolonial India

...population. However, it extends forcefully into the countryside, to apparently non-capitalist sectors of the society, through the interventions of police, bureaucracy, modern law, and medical institutions; the influence of schools...

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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