This article explores the way gender and space are produced in everyday life in a town in Rajasthan, India. The article argues that an a priori categorisation of spaces as 'public' and 'private' has not only prevented an exploration of the ways in which these categories are socially and culturally defined but has also hindered an understanding of the production of space in everyday life especially in relation to social relationships, hierarchies and power. This argument emerges from a focus on two aspects of urban life-the organisation of spaces in the town, and practices of veiling by Hindu and Muslim women. The article argues that while veiling practices of

In this article I engage with Prof. Leela Dube’s fascinating work on matriliny in Lakshadweep which addressed critical questions in anthropology/sociology and feminist studies. Her discussion about the disjuncture between codified Islamic law and practice in relation to marriage and property devolution, her elaboration on the way law was manipulated strategically, and the image of flexibility in kinship practices are all important for a contemporary understanding of matriliny and kinship in general. Similarly, her discussion of what matriliny meant for women and more broadly the intersections of gender and kinship remain important concerns in the study of kinship. Furthermore, I point to the shifts in her work as she engaged with feminist politics and scholarship.

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This article focuses on weddings and wedding videos in north Kerala, India, and asks two interrelated questions: one, how have marriage rituals and the ways in which a wedding is performed changed with the critical presence of the photographer and videographer? Two, how does the wedding video represent marriage, conjugality, and love, and how have these changed with changes in technology? [Key words: cameramen, India, love, marriage videos, visual representations]

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