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Cover -- Half Title -- Title Page -- Copyright Page -- Dedication -- Table of Contents -- Contributors -- Foreword -- Acknowledgments -- Introduction -- Academic Otherness and politics of erotic: confronting the 'normative' -- Abjection and materiality -- Cultures of sexuality in contemporary India: paradoxes/contradictions, heteropatriarchal ascendency, and the 'Emerging Sexual Revolution' -- State, patriarchy and the politicization of sexuality -- Fire controversy and erotic counterpublics -- Delhi rape case, the promises of Justice Verma Committee Report and unmasking the Patriarchal State -- #MeToo, moment: contestations and the normalization of sexual violence -- NALSA verdict, transgender movement and the reading down of Section 377 of the Indian Penal Code (IPC) -- Cultures of sexuality: everyday, private and public, hegemony and marginalities, hetero and queer -- Part 1 -- The hegemonic and the counter-hegemonic: abjection, misogyny, resistance and sexual agency within the 'heteronormative' -- Part 2 -- Glimpses from contemporary queer India: destabilizing/altering/transforming or normativizing? -- References -- Part 1: The hegemonic and the counter-hegemonic: Abjection, misogyny, resistance and sexual agency within the 'heteronormative' -- Chapter 1: Sexuality and unlettered women: Images from Bhojpuri folksongs -- A note on folksongs genres -- Male out-migration: articulating sexuality -- The material and the sexual -- Conclusion and caution -- Notes -- References -- Chapter 2: 'Nothing much happened': Rethinking heterosexual middle-class adolescent boys' romance in Mumbai -- Adolescent boys' narratives of heterosexual romance, relationships and desire -- Romance and consumerism -- Experiences of heterosexual romance and dating -- Adolescent boys' ideas of heterosexual dating and romance.

AbstractUsing the theoretical framework of queer necropolitics indicating the negation of subjecthood to trans-queer of colour while assimilating white privileged gays through homonormative gestures like marriage and domesticity in the USA, the paper compares the diverse reactions of the Indian 'urban corporate gay' constituency and the marginalized transgender communities following the legalization of 'homosexuality' in India recently. Through an analysis of social media texts from the former and reflections of the latter, I propose a 'critical intersectionality' to politicize the idea of queer community mobilizations in India. While critically reflecting on the limits of 'consumer citizenship' of the privileged gay, the paper attempts to foreground the voices of transgender 'counterpublics' to draw attention to and problematize the idea of 'community' (re)iterated through popular and legal discourses.

Through the biographical narratives of a Kolam woman of a tribal village in western India, the article delineates experiences of violence which the victim is unable to articulate in her own world. Cultural discourse might simultaneously violate and obliterate comprehension of violence from the victim's perspective. In such situations, what is experienced as violence by the woman constitutes is lawful activity in the eyes of the community. The article pithily dwells upon the duality of sexual norms in the village which has consequences for women's agency and (in)ability to resist violence. It looks at the community's inclination for boundary maintenance which is threatened through its women's transgressive sexual acts. The fall-out is continual de-legitimacy for the concerned woman to invoke the communitarian justice system. This can happen even among communities practicing liberal gender norms. Resistance to cultural violence does require support systems outside the kinship domain. It does necessitate secular interventions; an unconditional legitimation of secular reasoning cannot, however, be warranted because it might have implications for erasing existing egalitarian norms.

Procreative ideologies, alternatively called conception beliefs, are ideas concerning the male and female contributions to biological reproduction. Expressed through the metaphor of 'seed' and 'earth' in many South Asian cultures, these ideologies have been found to be demonstrably gendered, acting sometimes as a central variable in mediating men's and women's access to material and symbolic resources. Many gender-sensitive ethnographies have demonstrated the power of this metaphorical understanding in regulating and controlling the body and sexuality of women, and affecting the everyday lives of men and women as gendered subjects. The present article examines and evaluates the operation of procreative ideology in the case of the Kolams, a 'primitive' tribal community in south-eastern Maharashtra.

In this article, we recount the development of an anti-caste consciousness in queer and transgender rights movements in India. We begin by tracing the history of queer mobilisation in India, especially the political participation of Hijras and the movement for decriminalisation of consensual adult homosexuality. This movement was shaped by the context of economic liberalisation and a burgeoning public health crisis due to a rise in HIV infections among several sexually minoritised groups. The movement, however, was focused on the law, and issues of caste and marginality within the queer and trans communities were not addressed. This changed in the 2000s. We trace this phase of the movement in which questions of class and non-urban geographies were foregrounded and look at the way critical moments in the second decade of the twenty-first century precipitate the foregrounding of caste questions in contemporary queer and transgender movements in India.