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Global Lives, Local Struggles: Latin American Immigrants in Atlanta

...Policing Adolescent Female Sexuality in the United States (1995), examines the gender, class, and racial tensions that fueled campaigns to control female sexuality in the late nineteenth and early twentieth...

DDT Disbelievers: Health and the New Economic Poisons in Georgia after World War II

...December 4, 1944, 7. Top, Areas of the continental United States believed to be malarious in 1934–1935. Map courtesy of Medical Department, United States Army, Preventative Medicine in World War...

Something True about Louisiana: HBO's True Detective and the Petrochemical America Aesthetic

...Fraenkel Gallery, San Francisco; and Marc Selwyn Gallery, Los Angeles. First image of True Detective's title sequence, 2014, sequence by Antibody and Elastic. © HBO. If you have followed Southern...

In Good Faith: Working-Class Women, Feminism, and Religious Support in the Struggle to Organize J. P. Stevens Textile Workers in the Southern Piedmont, 1974–1980

...Minchin, Hiring the Black Worker: The Racial Integration of the Southern Textile Industry, 1960–1980 (Chapel Hill: University of North Carolina Press, 1999), 164–165; Timothy J. Minchin, Don't Sleep with Stevens!:...

Indians in the Family: Adoption and the Politics of Antebellum Expansion

...Persistence in Indian New England (Hanover: University Press of New England, 1997), 115, 121–24, 127. Pupils at Carlisle Indian Industrial School, Pennsylvania, ca. 1900. Photograph by unknown creator. Courtesy of...

Hoboken Style: Meaning and Change in Okefenokee Sacred Harp Singing

...time and the season afforded.”27Puckett, Martha Mizell. Snow White Sands, Occasional Papers, South Georgia College, Douglas, 1975, 1978, page 95. Dinner on the Grounds at Mars Hill Primitive Baptist Church,...

Men at Home: Imagining Liberation in Colonial and Postcolonial India

...identity.”9Kamble, Prisons We Broke, 147, 155, 156. I had not come across anything like Kamble’s conceptualization in Hindi, Urdu, or other Indian languages I know—or, for that matter, in English....

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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