Search

This paper inquires into the heteronormative regimes of sexual morality, focusing on the experiences of gay and queer men within the locus of family. Drawing upon a phenomenological ethnography involving interviews with the Indian gay community, this study demonstrates the disciplinary power of sexual morality over queer lives. It examines the varied strategies of moral regimentation within the locus of family, including regimenting through silencing, moral dictation, and penalizing. These strategies reflect the prevailing conservative and sex-negative attitudes in Indian society, particularly patriarchal expectations toward men and the pressure for marriage, which augments familial and social burdens on gay men, resulting in emotional distress. The cumulative effects lead to gay men living double lives, presenting a socially accepted façade while repressing their authentic queer selves, indicating a guilty conscience and internalized homophobia. These experiences correlate with risky sexual behavior, substance abuse, and overall compromised mental health. This phenomenological inquiry highlights the role of the family as a locus of moral control of queer individuals and contributes to the sociological understanding of morality as a power-relation. [ABSTRACT FROM AUTHOR]

Drawing on ethnography of one family's life with diabetes in a poor settlement in Delhi's suburbs, this paper examines the relationship between emotional structures of care and kinship in the face of chronic illness. While anthropologists have argued for a relational understanding of care and discussed how, in India, modernity and social transformations have resulted in crises of familial care, less attention has been paid to the emotional terrains of care and its difficulties as they unfold in concrete relationships over time. This paper demonstrates how emotional intensities define the possibilities, limits, and ambivalence of kin care for the chronically ill. Described as care without heart, this mode of attention implies a continuation of care labour that maintains kinship ties and holds the possibility of kin futures, but is disinvested emotionally and feels unsatisfactory. The analytic of care without heart expresses a particular mode of care by which persons navigate dominant moral regimes around gendered family responsibilities and imperatives of love in relationships, but without fully subscribing to them. Care without heart at once signifies an inadequate form of care, invokes North Indian normative moral regimes around family care responsibilities and emotions, and acknowledges the shortcomings of these regimes and norms of relatedness. [ABSTRACT FROM AUTHOR]

In seeking to explore the meaning of chronic and chronicity, the association with infertility is neither immediate nor evident. However, this paper explores this relationship by analyzing the idea of infertility in relation to chronicity. In the linkages that come forth the idea of chronic lifestyle emerging from certain ways of being and living, as well the imaginings associated with the chronic body become important nodes of exploring the relationship between infertility and chronicity. Most importantly, the role that time plays in marking the chronic state is seen to be especially potent in the practice of infertility treatment, and the narratives that emerge around its temporal inevitability. The rhetoric that marks the diagnosis and prescription of treatment is often based on the identification of the body as susceptible to reproductive decline and failure, due to the contingencies of modern living. This often translates into a more sustained involvement with ARTs, which may or may not fulfil the required desire for a child. In this paper I seek to analyse the ways in which practitioners of infertility medicine create an image of an affliction that borders on chronicity. In the process, I question the idea of both chronic diseases and chronicity by looking at how illness is imagined in narratives that IVF specialists create in public, and through the idea of a cure for infertility. By analysing data collected through ethnographic fieldwork, this paper aims to build on the idea of the chronic as inevitable within clinical discourse and practice. [ABSTRACT FROM AUTHOR]

Modern schooling systems operate through normative and sedentary framings of childhood, within which migrant childhoods get constructed as outliers. This paper problematizes the discriminatory ways in which such a system operates. The inclusionary mechanisms adopted to 'mainstream' 'hard to reach' migrant children into formal schools do not address the fundamental spatio-temporal modalities of modern schooling. This complicates the relationship between migrant childhoods and presumed policy dichotomies such as inclusion and exclusion. Drawing on ethnographic fieldwork in the southern Indian city of Bangalore, this paper foregrounds how migrant children's lives, are spatio-temporally liminal and precarious in the city. It further explores how these modalities of migrant children's lives are in discordance with the spatio-temporal framing of modern childhood and schooling. Moreover, migrant children's own experiences of schooling and socio-spatial marginalization in the city bring out the contradictions of modern schooling. [ABSTRACT FROM AUTHOR]

Emergency Contraceptive Pills (ECPs) are increasingly available over the counter as a form of hormonal birth control in India. As use of ECPs is increasing over time, this paper draws on ethnographic research in Dehradun, in Uttarakhand (Northern State) to highlight the everyday material conditions under which women create narrative around choice and agency regarding these ECPs. Women viewed ECPs as better options than abortion, appreciated the sense of empowerment these provided them because they could be consumed in houses where women had limited 'space and privacy;' and finally that ECPs and their advertisements could act as 'agents of social change.' Feminist scholarship on reproduction demonstrates that choice is a form of agency that is enacted within certain constraints. Using this framework, the research here highlights how women create narratives about ideas of contraceptive choice and notions of 'empowerment' when talking about ECPs and their advertisements. In revisiting the dilemma about women's agency and choice, this paper builds on Rosalind Gill's concept of 'critical respect' to propose 'critical ethnographic respect' as an ethnographic tool to help read women's responses and respectfully contextualise the materiality from within which these narratives emerge. [ABSTRACT FROM AUTHOR]

Religious minority schools are seen to take on the task of transmitting the normative image of a community, its ideology and culture. Through pedagogy and daily routine practices, schools seek to shape students' ideas of a religion and ways in which it is to be performed. This paper, based on ethnography of a Sikh school in Delhi, explores such schooling spaces and practices that attempt to establish and promote a homogenous religious identity among students. The school rules make it mandatory for Sikh students to adhere to the Sikh identity that it supports. However, interviews reveal that they interpret the religion differently from what is being projected to them through the school's pedagogy. The meaning-making process in the school is complex because while this is a religious institution, it caters to students from other faiths as well. The article argues that religious schools often overlook the diversity of beliefs among students and educational ethnographies can be helpful to explore such institutionalised practices and students' agency in identity formation. [ABSTRACT FROM AUTHOR]

Postmodern anthropology has used the claims of reflexivity, inter-subjectivity and recognition of differences in individual experiences in its attempt to unsettle the authority of traditional anthropology. This has led anthropologists to assert that ethnography is a cultural construct, whereby 'fieldwork' is conceptualised as 'embodied spatial practice'. Drawing on village studies from India, this paper argues that the recognition of different embodied practices of ethnographers from diverse social locations has not necessarily led to the democratisation of the discipline. Conversely, insufficient engagement with hierarchical, overlapping power relations within the ethnographic field, as well as within the disciplinary establishment, has led to the standardisation of disciplinary articulations of research ethics, the terms of which privilege hegemonic groups within the discipline. The articulation of the concerns of scholars from marginalised social groups often remains difficult within such disciplinary frameworks. This paper argues that establishing a critical tradition in ethnography in the true sense requires the postmodern sensibility of recognition of the differences in experiences, supplemented with feminist and subaltern critical interrogations of power and knowledge. [ABSTRACT FROM AUTHOR]

In the absence of pre-colonial written records, reconstruction of the history and identity of indigenous tribes has to depend on oral stories and the documentation of the 'other', while the former is subject to distortion, the latter is often glossed with vested interest. Taking the case of the indigenous tribes of the India-Burma-Bangladesh borderlands, this paper probes the representation of the Zo (Kuki-Chin) people in colonial ethnography, on one hand, and to what extent colonial knowledge was informed by 'investigative' or 'survey modality', which, in fact, was solely for administrative purpose, on the other. It argues that indigenous tribes of the India-Burma-Bangladesh borderlands were represented as completely fragmented in colonial ethnography, however, behind the colonial policy of classification one can still unearth the ethnic commonality of the various tribes when they are seen through the lens of cultural similarity or as a 'culture area.' [ABSTRACT FROM AUTHOR]

Leather was an important commodity for the British empire in terms of industrial production and scientific innovation. From the mid nineteenth century in India, the British sought to convert leatherwork into a scientific industry. Leather, however, also has a life in caste. The profound stench inherent to the process of leather tanning marks leather workers as polluted. Examining archival material and contemporary ethnography from Uttar Pradesh, this paper examines how the scientific colonial intervention in leatherwork was made complicated due to the sensorial politics of caste. The leather chemist, trained to impart scientific knowledge to leather workers, often failed to negotiate the caste-based sensorial nature of leatherwork, thereby allowing caste to limit the reach of modern science in the industry. Understanding this interaction between colonial science and leatherwork has important consequences for our understanding of the politics of caste and scientific knowledge in India. [ABSTRACT FROM AUTHOR]