By Parmesh Shahani
Utilizing a mix of multi-sited ethnography, textual research, ancient documentation research, and memoir writing, the writer presents macro and micro views on what it skill to be a homosexual guy positioned in homosexual Bombay at a specific time limit. in particular, he explores what being homosexual capacity to individuals of homosexual Bombay and the way they negotiate locality and globalization, their feel of id in addition to a sense of neighborhood inside of its online/offline international. On a broader point, he seriously examines the formula and reconfiguration of up to date Indian gayness within the gentle of its emergent cultural, media, and political alliances. Key gains deals a thrilling course breaking ethnography, which mixes a wide macro sweep with an intensely own narrative. The author's stories stream out and in of the most narrative to create a different examining adventure. provides a special and well timed examine city modern Indian sexuality presents an built-in strategy that illuminates how new media applied sciences, the media undefined, audiences, and broader socio-historical contexts form homosexual identification in modern city India supplies a unique point of view on globalization in post-liberalization city India, as India re-positions itself as an international superpower. How are its minorities being handled? How are they saying themselves during this new mind's eye of the countryside? Weaves in own adventure that is helping us comprehend male same-sex hope in terms of regular reports in a urban like Bombay
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Extra resources for Gay Bombay: Globalization, Love and (Be)longing in Contemporary India
Example text
19 September 2006. Another night in front of the television screen and Thapar has kept his promise. Homosexuality is back on his agenda; this time, his panel consists of former Attorney General of India Soli Sorabjee, actor-filmmaker Rahul Bose, and others. Same kind of feel good stuff, so I flip through the different news channels and every one of them is talking about homosexuality or Article 377. Earlier in the day, I visited the CNN India studios to observe a talk show on the same theme and it was quite a hilarious experience.
Each of these questions seeks to reveal a different facet and together, I hope that they can add up and provide a complex, fractal view of what it means to be gay at this particular time in the history of contemporary India. In my quest to answer these questions, I work with Appadurai’s model for a general theory of global cultural processes or theory of rupture20 (1996) as my overriding reference grid throughout this book. I am drawn to Appadurai because I find in him a willingness to confront complexity and an intellectual honesty that declares that there are no answers yet to the model that he is proposing; still it is vital to ask the questions that need to be asked and to shake things up.
I use the word politiscape in a narrow sense—to refer to the changing political spectrum in India between 1991–2007, especially the rise of the Hindu revivalist political party, the Bharatiya Janata Party (BJP—‘Indian People’s Party’) and its conservative ideologies. My own location within Gay Bombay becomes a frame for me to look at issues from a deeply personal perspective—and I deem this perspective memoryscape. My memoryscape, which constitutes my thoughts, memories and lived experiences, both material and symbolic, is the selfactivation of my own imagination at work—my personal narrative of being gay in Bombay—and it weaves itself in and out of the book, making it unabashedly subjective.