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| 1 |
ID:
177943
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| Summary/Abstract |
In this article we want to evoke two characters that each suggest different points of departure for thinking about Kolkata as a queer kind of space. By this we want to evoke something of the sexual geography and life-ways of the city, but to go beyond this standpoint too, to question ways in which ethnographic characters might be evoked in respect of any context, Kolkata or elsewhere. In one sense this is to open out a perception of Kolkata as a scene of many sexual life-worlds, inviting a plural kind of analysis suggestive of a multiplicity of perspectives; persons/subjects each with a unique viewpoint to be captured. The two characters we explore here each draw attention to issues of belonging and migration, of both wanting to move to and away from Kolkata; creating new life-worlds via the city amidst its shifting sexual geographies, class and caste divisions, and wider diasporic connections and fault-lines. Kolkata itself emerges as an attribute of the characterisations to hand: sometimes as distinct mise-en-scene, at others a kind of sensibility or resonance field for understanding self and others.
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| 2 |
ID:
127508
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| Publication |
2013.
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| Summary/Abstract |
The tradition of men dancing in place of women (launda naach) has a chequered history in India. The dancers mostly come from poor families with a disproportionate number from West Bengal. They face significant violence, both at home and in their profession, for so much of identity in India is centred round the family and appropriate roles within the family. Launda naach offers a certain freedom as well as a measure of economic Independence. But it remains a narrow and limited space.
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| 3 |
ID:
191712
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| Summary/Abstract |
Indian queer and trans activist Agniva passed away in 2016. This article draws on memoir, anecdote, research interviews and digital ethnography to explore the impact that Agniva had on a range of queer and trans people. The author details experiences he shared with Agniva and analyses virtual memorials and obituaries for her in order to account for the emotional labour that queer aunties do for their kin. This article thus explores the aunty-niece relationships that exist as a form of queer kinship, especially in the context of heteronormative homo/transphobic social systems and structures. It is also a narration of queer grief, exploring creative resistance and public mourning for a person who was variously a mother, a trans activist, a human rights warrior and a mashi (aunt) to the author.
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