The state has historically played favourites—by incentivizing conventional families and clamping down on alternative families like ascetic maths, it ensured that the heteronormative family flourished. I trace the socio-legal histories of families and establish a constitutional imperative for “family equality” located in the rights to religious freedom, privacy, and equal treatment, and propose that it (not marriage equality) drives the queer movement. “Family” must be reimagined beyond marriage in light of the public ethic of care to encompass a vast range of non-normative families like hijra communes. I consider the Canadian Law Commission’s proposals for recognizing “families” and argue that a similar framework is an unrecognized constitutional mandate in India that, once recognized, would render a wealth of laws interacting with family life unconstitutional. The shared socioconstitutional contexts across jurisdictions and the growing convergence of human rights standards could well mean that this will impact legal systems around the world.

中文翻译：

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让爱情变得清晰：质疑印度法律中的“家庭”概念

国家在历史上一直偏袒传统家庭，并压制苦行僧等另类家庭。数学，它确保了异性恋家庭的繁荣。我追溯了家庭的社会法律历史，并在宗教自由、隐私和平等待遇的权利中确立了“家庭平等”的宪法要求，并提出它（而不是婚姻平等）推动了酷儿运动。必须根据公共关怀伦理重新构想婚姻之外的“家庭”，以涵盖大量非规范家庭，例如迁徙公社。我考虑加拿大法律委员会关于承认“家庭”的提议，并认为类似的框架是未得到承认的宪法授权在印度，一旦承认这一点，大量与家庭生活相关的法律就会变得违宪。各个司法管辖区共同的社会宪法背景和人权标准的日益趋同很可能意味着这将影响世界各地的法律体系。