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Familial acceptance of queer relationships has long been at the centre of the same-sex marriage discourse in India. This is no coincidence since in India family as an institution represents caste, religious, class and other social privileges. Developing on Bordieu's work on family, this paper examines three Hindi films— Ek Ladki Ko Dekha To Aisa Laga (2019), Shubh Mangal Zaada Savdhaan (2020) and Badhaai Do (2022)—to formulate the 'ideology of familialization' as the basis of the queer narratives in these popular film texts. Through narrative analysis of these texts, this paper argues that these narratives function at two levels: one, at the level of inducting the erstwhile subjects of developmentalist economy into the neoliberal economy; and two, they selectively transform the familial space of these subjects to make it conducive to integrate LGBTQ persons. The narratives perpetuate a consensus about the importance of selective co-option of queer individuals within the socially dominant traditional families, to keep the cycle of social privilege undisturbed by producing what Bordieu calls 'unproblematic inheritors'. This, I argue, prevents the individual queer characters from building a modern queer community, a radical collective with intersectional politics at its heart, at the cost of alienating those who do not come from such caste/class privilege. This serves the interest of both the neoliberal market/State and the Hindu upper caste dominated social, perpetuating the Ideology of Familialization which eventually has the power to function as a governmental tool of transforming the 'deviant' lovers into 'model' queer citizens. [ABSTRACT FROM AUTHOR]

This paper examines the new phenomenon of writing centres being made a part of universities, particularly the liberal arts private universities, in India, as growing in a way that lends it to consciously choosing queer pedagogy and to building it as a politically queer space. While some aspects of the queering of writing centres mirror the invisibilizing and the burden of proving the worth of their existence in the way queer communities are, other aspects build on what queer theory enables in terms of understanding what it takes to build communities where what is normative will continually shift what it excludes. Queer theory reminds us of the fluid and constantly reconstituting nature of identity formation whether it is based on non-binary gender identity or identities caught in the debilitating intersections of class, caste, religion, ability and sexuality. This has led to a recognition that communities formed around the learning of reading, writing and thinking, as writing centres are, are predisposed to shift focus from product to process as a move in the practice of teaching writing because it considers the individual reading-and-writing-selves present in the classroom as subjects-in-formation. This paper argues that writing pedagogy is creating queer communities because it invites and supports unsettled subjective selves to the process of knowledge production. [ABSTRACT FROM AUTHOR]

Collective Impact, a framework for improving social service provision first articulated in 2011, promises to improve efficiency while creating win–win cross-sector collaborations to solve the root causes of pressing community needs. This paper argues that in its current articulation, Collective Impact might deliver efficiencies but not transformative change. Positioning Collective Impact within the tradition of US democratic traditions, starting with Alexis de Tocqueville's observations about the importance of US civil society for building an engaged citizenry, highlights specific ways to augment the framework's transformative potential. In contrast to the neoliberal insistence that marketized social service providers are best suited for delivering efficient social service provision, this paper argues that Collective Impact leaders can take responsibility for strengthening civil society for real transformative change. [ABSTRACT FROM AUTHOR]