Examining the impact of Rainbow capitalism in Queer movement in Kolkata

Abstract (English)

This study examines how Rainbow capitalism induces class, and caste exclusivity in the Queer movement in Kolkata and proposes strategies for inclusivity at the intersection of caste and class. The study would incorporate Qualitative methodology through in-depth interviews within the queer community employing Snowball sampling. Rainbow Capitalism refers to the practice of business organisations and companies claiming to promote Queer rights while acknowledging their cause to further their financial interest. Since the Aids Bhedbhav Virodhi Andolon (ABVA) in 1992 against police harassment of Queer individuals at Connaught Place in New Delhi and decriminalisation of Homosexuality (Article 377), the phenomenon of pinkwashing emerged perpetuating necro-politics as large corporations started selling products using the rainbow symbol. As a result, the Queer movements have become exclusive of queer individuals belonging to marginalised castes and classes. The Pride Walks have been co-opted by banners of big corporations in urban spaces. Recently big corporate firms such as Godrej Industries groups, VIP Industries, and the Keshav Suri Foundation have announced the launch of India’s first Pride Fund. This Capitalistic venture aims to provide sustained support to not-for-profit organisations, working for the queer community to bring changes at the grassroots level. This manifests the dichotomy prevailing in Queer activism as these corporates are agents of the same neoliberal-heteropatriarchal state which denies the right of same-sex marriage, inflicting necro-politics. Incorporating Foucauldian discourse of power relations, the study further seeks to shed light on the skewed representation of marginalised caste and class within the queer movements driven by the ideals of rainbow capitalism. The study would contribute to the understanding of the prevailing nuanced phenomenon of Rainbow capitalism enabling the heteropatriarchal state, which makes the characterisation of the Kolkata Queer movement dichotomous.