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          <dc:description>Submission published under a 24 month embargo labeled 'Closed Access', the embargo will last until 2027-12-01</dc:description>
          <dc:description>The student, Shwetha Delanthamajalu, accepted the attached license on 2025-12-01 at 12:38.</dc:description>
          <dc:description>The student, Shwetha Delanthamajalu, submitted this Dissertation for approval on 2025-12-01 at 12:39.</dc:description>
          <dc:description>This Dissertation was approved for publication on 2025-12-01 at 16:08.</dc:description>
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          <dc:title>Queer life and moral policing in the time of Hindutva</dc:title>
          <dc:creator>Delanthamajalu, Shwetha</dc:creator>
          <dc:date>2025-12-01</dc:date>
          <dc:contributor>Marshall, Anna-Maria</dc:contributor>
          <dc:contributor>Marshall, Anna-Maria</dc:contributor>
          <dc:contributor>Dill, Brian</dc:contributor>
          <dc:contributor>Atiles, Jose</dc:contributor>
          <dc:contributor>Vogler, Stefan</dc:contributor>
          <dc:subject>India</dc:subject>
          <dc:subject>moral policing</dc:subject>
          <dc:subject>queer</dc:subject>
          <dc:subject>Hindutva</dc:subject>
          <dc:subject>gender</dc:subject>
          <dc:language>eng</dc:language>
          <dc:description>In this dissertation project, I analyze what I consider to be three artifacts constitutive of the Hindutva (Hindu nationalism) mission to make India a “Hindu” state. I suggest that The Transgender Persons (Protections of Rights) Act 2019, moral policing and the assassination of a journalist all (re)create and help extend Hindu nationalism. While the killing of Lankesh was explicitly violent, I suggest that the Transgender Act and moral policing inflict violence in implicit ways upon queer and transgender people in their everyday lives. In Article 1, I use ethnography and discourse analysis to analyze the Trans Act and the ways it conceptualizes gender. I then bring in the experiences of my participants to show how this Act disregards the lived experiences of trans people and instead is a state tool to collect demographic data about its citizens. In Article 2, I present moral policing as a form of informal social control used by non-state actors to enforce and uphold the Hindutva nationalism and gender ideology. Non-state actors such as aunties, shopkeepers and security guards advance the same ideology as state-actors and help formulate and circulate the Hindutva discourses. I foreground the experiences of my participants to show the everyday impacts of such state-sanctioned gender ideology and moral policing. I unpack how power operates in moral policing and how hegemonic ways of policing queer people are reproduced in queer spaces as well. In Article 3, I examine representations of nation and gender in newspaper coverage of the assassination a woman journalist named Gauri Lankesh. I wonder how a vernacular press journalist like Lankesh could become a martyr for English-speaking intellectual liberals and the English-language media. While both media present different narratives of the murder and its aftermath, they both downplay its gendered implications.</dc:description>
          <dc:date>2025-12</dc:date>
          <dc:type>Thesis</dc:type>
          <dc:identifier>https://hdl.handle.net/2142/132787</dc:identifier>
          <dc:rights>Copyright Shwetha Delanthamajalu 2025</dc:rights>
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            <department>Sociology</department>
            <discipline>Sociology</discipline>
            <grantor>University of Illinois Urbana-Champaign</grantor>
            <name>Ph.D.</name>
            <level>Dissertation</level>
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