Transformation is apparent in Nepal, a country that underwent a decade of civil war 1996–2006, abolished the monarchy to become a republic in 2007, agreed on a new constitution in 2015 and is currently struggling to implement federalism. Decentralisation and minority repre-sentation are being put on the political agenda alongside efforts to rebuild infrastructure dam-aged through two major earthquakes. Beyond this, Nepal appears to have developed into South Asia’s beacon of gender equality. Since 2016 Nepal has had a woman president, a woman chief justice and a woman speaker of parliament.
This article looks at the emergence of the Kalakshetra sari as an object of consumption for the Indian nationalist elite in the 1930s within the context of the Theosophical Movement, preoc-cupations with the role of women in public life, and the material culture practices of colonial South India. The Kalakshetra School of dance and music, founded by Rukmini Devi Arundale, is considered a leading institution in the classicisation of the performing arts to promote pan-In-dian nationalism.
In Bangladesh, as in many other national and cultural settings, intimate relations and intimacy between married and especially non-married couples are restricted by strong socio-cultural norms. These restrictions vary across different places, and thus distinct topographies of intimacy can be discerned. Mobile communication is currently challenging such topographies by enabling interaction and “virtual intimacy” across physical barriers and over spatial distances, or by helping to conceal relationships and interactions. This study examines these spatial shifts with three examples.