A study on the experiences of Queer Subalterns in Post-colonial India.

Abstract (English)

The historical study of sexuality in India shows how patriarchal and heteronormative institutions have shaped and limited discussions on the topic, maintaining their dominance. The colonial period initiated a shift in the perception of sex and sexuality, casting them as negative and corrupt. In post-colonial India, elite nationalists linked sex and sexuality to Indian culture through 'Hindu cultural norms,' promoting a 'purification' concept that mirrored Victorian values. Homosexuality was seen as a Western threat to the Indian family, politicizing bodies into 'normal' and 'abnormal' categories. In post-colonial India, queer subalterns are increasingly challenging dominant narratives that label homosexuality as unnatural and corrupt. They engage in political activism within legal frameworks to contest cultural norms, creating space for diverse sexual identities. By redefining these boundaries, they validate their non-heteronormative existence and promote recognition of various sexualities, undermining rigid dominant discourses. However, in the contemporary moment, in order to counter a dominant discourse, queer subalterns need to speak in dominant modes of expression. Like other human behaviors, sexuality is subject to societal and political control, which aligns with Michel Foucault's view that the history of sexuality is linked to political dynamics and oppression. In India, discussions about sexuality have largely been silenced. Both sexuality and gender are political, shaped by power systems that reward certain behaviors while punishing others. The state exercises control over homosexual citizens through surveillance, creating a powerful mechanism to regulate sexual identities. The paper will emphasize on the experiences of the queer bodies in terms of healthcare, education, legal recognition and in politics, and how these experiences in each of the fields differ from individual to individual based on the caste differences (eg- how the Dalit bodies are objectified by upper-caste desire, facing stigma and violence. The queer movement often overlooks caste, primarily benefiting upper-caste individuals and focusing on issues like marriage legalization, while ignoring the daily struggles of Dalit queer and trans people), religion. And lastly the paper will focus on a comparative study in structuring the difference in experiences between queer subalterns from the mainland India and the North Eastern region of India (i.e., since the North Eastern Region of India is often viewed as remote by mainland residents due to its location and cultural background and how the Queer individuals in this region experience marginalization and daily challenges of fitting in).