The rapid social change in the Indian society that has accompanied transmutations in the economic sphere has led to a spate of enquiries about the manner in which marriage and intimacies are being trans formed (Chowdhury 2014; Grover 2011a, 2017; Kaur and Palriwala 2014; Osella 2012; Srivastava 2007). An increasing number of scholars are embracing these topics as core research areas. Previously, anthropol ogy and sociology employed a functionalist approach, neglecting the fluidity, dynamism and diversity of arrangements inherent in everyday marital relations (Grover 2009: 2). Prominent monographs of the 1970s (see, e.g., Parry 1979) would magisterially impart the norms, structures and rules of kinship systems. In contrast to this exclusive focus method, South Asia research now examines conjugality as a ‘lived experience’ (Basu 2015; Basu and Ramberg 2014; Holden 2008; Lemons 2016; Mody 2008; Parry 2001; Vatuk 2017). Apart from adding deeper insights, these redefined explorations have also opened imperative heterodox debates around non-marriage, same-sex unions and homosociability.