Description
Queerness remains a central fault line in contemporary South Asia. Colonial-era 窶和nti-sodomy窶� laws, codified in Article 377 of the penal codes in India, Bangladesh and Pakistan, or Article 365 in Sri Lanka, exemplify the shared imperial lineages of the region as also their long postcolonial afterlives. Across South Asia and the world, new authoritarianisms have reignited old fault lines around sexuality. New media technologies have increasingly connected diasporic space with mainland South Asia, globalising queer networks. Yet, these trajectories are necessarily discontinuous.
In the last two decades whilst there has been an explosion of LGBTQ+ visibility most notably in South Asian film, television and new media, this visibility has come with mainstream ideological agendas which do not especially represent the diversity of queer lives in South Asia along key identities of caste, class, religion and region. This book seeks to encourage critical thinking by suggesting ways in which notions of culture, neoliberalism, nationalism and queerness in the context of new authoritarianisms are disentangled. The chapters in this volume take up these questions and offer critical imaginings of sexual politics and its imbrication with popular culture and authoritarian politics within contemporary South Asia.
The chapters in this book were originally published as a special issue of South Asian Popular Culture.
Table of Contents
Introduction: Queer politics in times of new authoritarianisms 1. 窶廣ttempting to commit offences窶�: Protectionism, surveillance and moral policing of queer women in Sri Lanka 2. 窶廬t窶冱 illegal but it窶冱 not, like, really illegal窶�: Sri Lanka窶冱 窶�sodomy laws窶�, the politics of equivocation, and queer men窶冱 sexual citizenship in The One Who Loves You So 3. Contesting the mainstream transwoman figurations: The question of caste and precarity in Udalaazham 4. Between the sheets: The queer sociality of Bombay zines 5. Between 窶呂heeni窶� and 窶朗upi Maanbi窶�: Transgender politics in Manipur at the intersection of nation and Indigeneity 6. Mirrors and murals: Reflections on embodied and state violence 7. Instagram representation of trans and hijra identities in Bangladesh
