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Birth Right

Birth Right: Video and Essay Birth Right. A short video by Neeta Kirpalani and Emily Jackson, 2008. Midwifery is controversial in Alabama, both legislatively and in debates about women's health...

...of it—Cumberland, Jekyll, St. Simons, Sapelo, and St. Catherines—Ossabaw is a composite island, in which sediments from Pleistocene and Holocene shorelines are directly adjacent or superimposed. However, sediments of the...

Southern Spaces Recommends, October 2020

...powerful addition to any advanced course in environmental history as well as in literature. Superlatives fail to describe David W. Blight's biography, Frederick Douglass: Prophet of Freedom (2018), a rich...

Nowhere [yet Everywhere] in the World: Cuban History and Sexuality in the Dramas of Abel González Melo

Introduction Playwright Abel González Melo was born in 1980 in Havana, Cuba, the year the Mariel Boatlift saw approximately 125,000 people flee his country, an event he dramatizes in his...

Joshua McCarter Simpson's "To the White People of America" (1854)

...'Airs,'" writes Simpson, "I have gathered such as are popular, and extensively known. Many superstitious persons, and perhaps many good conscientious, well-meaning Christians, will denounce and reject the work on...

The South as Foil: A Review of This Is Not Dixie

...exclusively southern phenomenon. The South became the demonized geography against which Kansans gauged their virtue and measured their superiority. When racist violence appeared, white Kansans usually considered it to be...

Inside Poor Monkey's

...for Culture and Learning is filing preliminary paperwork to have the building added to the National Register of Historic Places, and the Bolivar County Board of Supervisors renamed the nearby...

Men at Home: Imagining Liberation in Colonial and Postcolonial India

...the home, bai-ko (patni, gharwali in Hindi), supervenes.12Another term that may well come from the same root (route?) is nivri in Kutchi, which refers to girls or young women sitting...

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Ossabaw Island Flyover

Southern Spaces Recommends, October 2020

The South as Foil: A Review of This Is Not Dixie

Inside Poor Monkey's

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.