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Despite almost 50% of the Indian population being women, there is a significant gap between the genders in movie production. Although there might be several reasons attributed to the underrepresentation of women in the role of a movie entrepreneur, it is a fact that female movie entrepreneurs are few and far between. Most of the female movie producers in Indian movie industry tend to be spouses or children of leading male actors who have taken up the mantle to assist their husbands or fathers. This chapter, using interviews and life history analysis, examines reasons for low numbers of female entrepreneurs in the Indian movie industry, a domain that has largely been overlooked.

This study reports on a four-month ethnographic project conducted among young Catholic women in Mumbai, India. Here, the author examines how the media consumption of participants is implicated in reconstituting Indian national identity. Because Hinduism is closely tied to conceptualizations of Indianness and because women continue to be marginalized in Indian society, Catholic women in India are viewed as second-class citizens or “not Indian enough” or “appropriately Indian” by virtue of their gender and religious affiliation. However, through media consumption that emphasizes hybridity, participants destabilize narrow definitions of Indian identity. Specifically, participants cultivate hybridity as central to an Indian identity that is viable in an increasingly global society. Within this formulation of hybridity, markers of their marginalization are reframed as markers of distinction. By centering hybridity in their media consumption, young, middle-class Catholic women (re)imagine their national identity in translocal cosmopolitan terms that subverts marginalization experienced by virtue of their religion and leverages privileges they enjoy by virtue of their middle-class status. Importantly, this version of Indian identity remains elitist in that it remains inaccessible to poor women, including poor women of minority groups.

According to Yubin et al. (2023), films serve as a medium for conveying visual representations of various elements such as landscapes, buildings, landmarks and monuments, which provide a contextual backdrop for the narrative. According to Vila et al. (2021), the number of global tourists visiting film locations exceeds 80 million. In addition, according to Yubin et al. (2023), the promotion of tourism is facilitated through the utilisation of films, which serve to create novel representations, counteract negative perceptions and enhance the portrayal of underdeveloped destinations. A significant number of individuals engage in the practise of visiting movie sets with the intention of re-experiencing the emotional impact of the film. The devaluation of film marketing has been observed. This method represents a highly indirect approach to enticing tourists. This chapter examines the comprehension of travellers' motivations and the perception of film-exposed locations in Bollywood films (Salnick, 2023). Film tourism provides a tailored and personalised experience for individuals. The difficulty in measuring this concept arises from factors such as the emotional responsiveness, personality traits, background and interpretive abilities of the viewers in relation to media images. According to Castro et al. (2023), the inclusion of a destination on a screen can serve as a means to enhance the diversity of a site's tourist offerings or mitigate the effects of seasonality by providing opportunities for experiential activities, showcasing notable landmarks or serving as a filming location. Film destinations have the potential to gain popularity and benefit from advertising and the perception of spectators.

Purpose: This chapter seeks to understand ethnic identification among second-generation consumers by drawing upon the lived experiences of British Indian migrants in England.

Methodology/Approach: The authors analyze interviews with middle-class, Hindu, second-generation British Indian women through Bourdieu’s key concepts of capital, field, habitus, and distinction.

Findings: Through resources such as Bollywood cinema, and Indian schools for language, music, and dance, second-generation consumers acquire, use and (re) produce situationally prized subcultural capital for distinction from other ethnic consumers and members of the white majority group. Ethnicity is central to second-generation consumers’ identity projects, and their everyday social interactions. Ethnicity is considered in uplifting and empowering terms, and first-generation consumers play a key role in reinforcing this belief.

Research Limitations/Implications: Due to our small sample size, limited by class, religion, and gender, the findings of this chapter might not be generalizable to the wider population. Instead, they can be used to develop new theoretical ways of understanding ethnicity in multicultural settings with long-established migrant populations.

Social Implications: Ethnicity can play a central and positive role in the everyday lives of second-generation consumers. By investigating this further, we can improve our understanding of contemporary, multicultural societies.

Originality/Value of Paper: Prior work in consumer research has focused on understanding first-generation migrant consumers through the lens of acculturation, and foregrounding experiences of stigma and tension. Instead, the authors foreground the positive and uplifting lived experiences of second-generation consumers in relation to their ethnicity. This chapter extends the literature on second-generation ethnic consumer identity work.

This chapter aims to analyse the evolution of research in the Indian tourism and hospitality domain from 1976 to 2021. By employing the bibliometric and systematic literature review, the chapter highlights the prominent authors, institutions, methods, emerging and explored research themes in the tourism and hospitality field. Accordingly, the authors collected 458 articles from core tourism and hospitality related journals using PRISMA and evaluated them using VOSViewer. The findings revealed an emic perspective of research contribution in Indian tourism and hospitality. While some topics such as religious tourism, sustainability, cultural and heritage tourism products have attained more attention, topics such as tourism entrepreneurship, technology and human resource development failed to seek attention in the eyes of journals and researchers. Although the literature has expanded significantly, there is a need to build global academic networks to examine the state of Indian tourism and hospitality. The chapters suggest that future research should critically evaluate the schemes and initiatives undertaken by the government to promote Indian tourism, expand research to western and eastern parts of the country, and follow the mixed-method research to contribute holistically to the topic.

In this chapter, I explore two media texts, Imtiaz Ali's Highway and Alankrita Shrivastava's Netflix original series Bombay Begums (2021). I contend that recent filmmakers have begun to arguably reframe the narratives of rape victim-survivors and disrupting the cultural of silence described above. They offer progressive and multi-faceted representations of these experiences, such that there is an opportunity for a dialogue within both private and public spheres. What I mean when I say that they are ‘progressive representations’ is that the rape victim-survivors are not merely reduced to helpless women in distress, nor painted as vengeful, aggressive characters. Instead, their characterisation shows that they have agency and autonomy, but at the same time struggle with the repercussions of speaking out against their perpetrators in a society that does not support them wholly.

Discrimination against LGBTQ+ people in South Africa has shifted from overt hate crimes to covert microaggressions. Microaggression is a term used in psychology to describe casual discrimination against socially marginalised groups, and they occur in three forms: microassaults, microinsults and microinvalidations. Microassaults include verbal and non-verbal discriminatory behaviours. Microinsults include actions or statements which demean a person's identity, and microinvalidations negate the thoughts, feelings or lived experiences of a certain people. Microaggressions have detrimental impacts on lives of people experiencing them and on their interpersonal relationships. The chapter presents a focus on microaggression theory together with microaggression experiences of South African Indian LGBTQ+ people, who have been under-researched. Reference is made to interview extracts from research studies focusing on South African Indian LGBTQ+ people and from e-zine articles focusing on the experiences of South African Indian LGBTQ+ people.