Earlier this year in July, I was sitting in the office, working on some copy or caption, waddling through a slow creativity day. My eyes wandered around for some inspiration and I noticed this blue book sitting quietly in the corner of the office’s library. Its title read, Queer Sapien, which was intriguing enough for me to leave the thought of the copy that was due (shout out to my ADHD, sorry boss-ji) and grab the book.  Flipping through the initial pages and reading the blurb I was immediately sold on it. I immediately borrowed the book for a week and finished it one peaceful Sunday afternoon. I had just finished Acts of God by Kanan Gill the night before, so I was in an affirming, but existential mindspace.

Queer Sapien is the second book by journalist, communication consultant, and author, Sharif D Rangnekar (he/him). The sleeve of the book also has a testimonial by mythologist and storyteller, Seema Anand, which caught my eye: “Queer Sapien is a quiet path to answers, hope and sort of a goosebumpy upliftment.” After reading it, I wholeheartedly agree.

First Impressions

For the first few chapters, it felt like I was reading through a queer version of Eat Pray Love. No shade to that book, but it’s just not what I was looking for at the moment. As I moved through it, I realized how relatable Sharif’s words were despite how different the author’s age, gender expression and lived experiences were from mine. I felt like certain anxieties seemed queer-niversal.

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It’s easy to dismiss the book as “light” or superficial, but that criticism overlooks the fact that Queer Sapien offers a framework that can resonate with almost anyone, regardless of where you fall on the queer/ally spectrum.  If you’re an ally, wanting to engage with queer writing that’s not fiction, this book is a great entry point into it. Rangnekar keeps the vocabulary simple and his seamless writing style does not complicate matters anymore than they already are. Drawing from his own experiences, he tries to make sense of the world and queerness at large. In my opinion, the only way someone would get offended reading it is if they have made homophobia their entire personality.

The Capitalist Agenda

There’s a specific queer experience that ties the movement together globally, largely stemming from the shared alienation and marginalization faced by queer communities everywhere. Of course, nuances arise from different layers of lived experience, legal frameworks, class, race, religion, caste, and even colonization. Sharif’s book provides an accessible introduction to understanding the “desi”-queer experience, particularly how feminist movements intersect with the rise of capitalism in a post-colonial, formerly socialist country like India. It explores how politics of gender, religion, and caste play into sub-continental narratives.

Some of the reviews I read said that there’s a lens of privilege that Sharif can’t go past, thus not making it comprehensive. But I doubt Sharif wrote the text wanting to speak on behalf of the entire Indian queer community. It can’t be done by a single person, and there will always be missing narratives.

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What Sharif does address, however, is the insidious influence of capitalism on the queer rights movement. When I asked him if he thought queer organizations could escape this trap, he was pragmatic. Sharif explained:

“The bar for companies that are vocal about queer rights and promote campaigns about being allies is often low. These same companies are either complicit in other global issues or unable to move past the commercial aspect of ‘Pride’. Worse still, these collaborations and conversations are mostly limited to Pride Month, reducing what should be a protest into a ‘celebration.’”

Sharif pointed out that companies participate in these collaborations expecting tangible results, as they view it as a marketing opportunity. He emphasized a harsh truth:

“We can’t deny that no organization can function without money. But money, by its very nature, corrupts—it corrupts individuals, democracy, and even political movements.”

Tell me about it, how did the feminist go from wanting voting rights and breaking the glass ceiling to now being about becoming a “girl boss”.  So while it corrupts the system and takes control of people, the control that these organizations get over their work with sufficient funds can be quite liberating.

Love In The Time Of Neoliberal Cholera

This book isn’t just about politics; it delves into some surprisingly relevant advice—particularly for someone like me, navigating their mid-20s. One of the topics I found particularly relatable was Sharif’s take on dating as a queer person in a neoliberal society, where performance, career pressures, survival, and vulnerability all come into play.

During our conversation, I asked Sharif an unplanned question, feeling a little hesitant since we had been discussing weightier issues. I wanted to know what he thought about the complexities of modern dating, especially with Gen Z’s paradoxical obsession with avoiding labels while simultaneously inventing micro-labels for every stage of affection. I confessed that while it feels like we’re at our “prime,” we seem to struggle with loving ourselves and others, and I couldn’t help but wonder if something was off with my generation.

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Sharif didn’t place the blame on Gen Z for where we are today. He explained that the trends shaping our current world began long before Gen Z even existed. He provided a broader perspective, saying,

“Everyone is a product of their time, space, and the history they are collectively or individually going through.”

Sharif made an insightful connection between the opening of the Indian economy in 1991, the rise of the advertising industry, and the illusion of choice it fosters. A key example that resonated with me was remembering how, even in the early 2000s, it was common for a household to have just one television. But soon, this shifted to personal TVs—a significant cultural change. Imagine growing up with these expanding choices, which later spilled into our personal lives through the rise of social media.

Sharif added a more seasoned perspective, noting,

“It’s a cultural shift, and the fault lies more with neo-liberal capitalism than an entire generation suddenly deciding to be disrespectful. It was about breaking down certain structures and placing more responsibility on individual choice. This process has been happening for a long time, and neoliberalism has turned everything into something ‘consumable.’”

Even dating has been affected by this mentality. With dating apps, people often look for someone who fits an already known mold, which, while convenient, has made the process of getting to know someone deeper more difficult.

The Faux Liberation

In the second half of Queer Sapien, Sharif reflects on his time as CEO of a PR firm, when suddenly, being gay became fashionable in the “pseudo-liberal” socialite circles of Delhi during the early 2000s. He paints a vivid picture of the people in these circles, pointing out the sad truth that networking is crucial in creative fields, which often remain exclusive spaces.

What stands out in Sharif’s recounting of these social experiences is the disconnect between the liberal appearance of certain spaces and the deeply entrenched biases that persist within them. One part of his story that I found particularly relatable was his desire to stay quiet about his sexuality—not just to avoid being seen as an “accessory,” but also to sidestep the judgment and loss of opportunities that often come with being queer. Despite how “liberal” these spaces claimed to be then, and even now in my observations, the people controlling our immediate world still hold on to traditional ideas about marriage, love, and money.

Growing up, nothing felt more foreign to me than watching TV shows, especially international ones, that explicitly featured the stereotypical “gay best friend” to a beautiful female lead. Sharif pointed out that while these social circles thought it was trendy to have a “gay best friend,” they were the very same people who would force their own children into traditional arranged marriages, keeping them within the same class, caste, and religious boundaries.

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Even now, we see these dynamics play out within the queer community, especially with trans folx who are still excluded from many of these so-called “liberal” spaces. Sharif acknowledges the privilege that comes with being a cis-gay man and highlights how so many people continue to reduce queerness to just sexuality, neglecting the broader spectrum of identities.

The third act of the book dives into the misogyny that dominated the 20th and early 21st centuries, underscoring the need for a deeper alliance between queer and feminist movements. In the Indian context, both movements share common goals, particularly the dismantling of Brahmin-patriarchal values that persist in society. This ingrained misogyny is evident in how cis-gay men are more easily accepted compared to queer women and gender-nonconforming folx.

Final Thoughts

All in all, I was able to see and appreciate a picture of all the progress we’ve made so far, which time and time again get’s a push back from the oppressive systems. This maps out all the work that is yet to be done as well. With new laws like the BNSS being criticized by both the queer community and feminists alike, the need for a united fight to protect our rights has never been clearer.

Sharif himself has filed a petition to allow homosexual men and trans folx to donate blood—a fight that speaks to the broader inequalities still embedded in society. He’s working with young advocate Rohin Bhatt, who he admires for being part of a generation of go-getters. Together, they’re helping to not only highlight the many ways queer folx are still discriminated against but also support Sharif’s personal mission to keep his family and his community strong.