Beauty beyond Binaries
- Shradha Nagarajan
- Jun 24
- 4 min read
The Importance of Queer Representation in Neuroaesthetics
Indian research in aesthetics and neuroaesthetics often challenges ideas of a universal aesthetic experience, given the diversity that its population fosters. Built on the base of multilingualism and multiculturalism, it emphasises subjective, context-sensitive experiences of aesthetics and emotions, often woven into the fabric of indigenous cultural experiences (Murty, 2018). This inherently asks for research in neuroaesthetics to be inclusive and seek local validation for its findings to ensure that it accurately depicts the neuroscience of the Indian artistic experience. However, studies in this field, like any other, are not devoid of limitations, a notable one being their underlying cis-heteronormative assumptions. Studies in neuroaesthetics, much like several other fields of research and development globally may tend to present their findings within the limited worldview of cisgender and heteronormative experiences, often disregarding queer stories in this process (Atiyeh, et al., 2025).
Why is it important to study queer experiences in neuroaesthetics?
A study by Choi & Yoon (2014) discussed that the engagement of brain regions such as the orbitofrontal cortex, insula, and reward pathways plays an important role in aesthetic appreciation. While the engagement of these regions remains largely stable, aesthetic emotions that are evoked from these experiences are more subjective. These aesthetic emotions (such as a sense of awe or the feeling of chills) are more contemplative and reflective in their purpose compared to universal emotions that focus on survival. They are influenced by factors such as personality, social roles, gender, and so on. In addition, moral elevation is characterised by a warm feeling in the chest, a sense of being uplifted and moved, and feeling optimistic about humanity. It is experienced through depictions of kindness and moral beauty, especially when such instances align or resonate with the viewer’s values (Wang, 2025). When we revisit the gender binary bases of studies in neuroaesthetics with this perspective, we may stand with questions like- how does a queer person’s experiences in a largely cis-heteronormative society influence their relationship with art and aesthetic? What kind of art could they engage with to find a sense of belonging?
Another study, by Burke et al (2017), tried to understand how consistent sex differences in the measure of white matter in the brain (in cisgender, heterosexual individuals) would manifest in homosexual and transgender individuals. The findings of this research showed that these gender differences were not visible in homosexuals at all. This indicates that queer sexual orientation may be linked to unique pattern of neural connections distinct from that of cisgender heterosexual individuals which could extend to influence how gay and lesbian individuals may exercise aesthetic judgement, especially of gendered and sexually salient artistic pieces.
Meanwhile, transgender individuals in this study showcased differences in neural connections aligning with their sex assigned at birth in all areas except those governing body perception and self-identity. This not only gives us insights about the neurological experiences of gender dysphoria but also points towards the measures that transgender people might take in gender expression that makes them feel more comfortable and at home in their bodies. This shows how gender based aesthetic expression may be quite different in transgender individuals and drag queens. In India, this extends to encompass the experiences of the distinct, highly diverse regional communities that come under the category of the “third gender”.
These studies, and many more, show why it is imperative to include queer narratives in the study of neuroaesthetic experiences. In the global south, this becomes particularly important since the community faces large-scale post-colonial erasure of LGBTQ stories and representation in history and culture, to not only gain unique insights but also to empower communities to live their truth. We see even today a dearth of queer centric studies in India and the Global South due to stigma, discrimination in healthcare; lack of sensitivity, training, funds and standardized protocols in research (Chakrapani, et al., 2023).
Systemic changes in academia are critical to change the current state of research in queer neuroaesthetics. These changes will also be needed to foster the proactive inclusion of the LGBTQIAP+ community and other marginalised groups in the study of the artistic experience. However, we as individuals may strive to better our understanding and sensitivity to the same by actively seeking out accurate and unbiased information about minority groups and learning about their distinct stories.
As we draw closer to the end of Pride month, one small step towards understanding queer aesthetic experiences, especially while we engage with art in any of its forms, could be to take a moment to try and envision it through a queer lens, and ask ourselves- what is it that I’m missing out on?
“… the 'reality' of gender is constituted by the performance itself, … “- Judith Butler
Refrences
Atiyeh, B., Beaineh, P., Chrabieh, E., Makkawi, K., Lteif, L., & Emsieh, S. (2025). A Narrative Scoping Review of Neuroaesthetics and Objective Understanding of Human Appearance. Plastic and reconstructive surgery. Global open, 13(6), e6833. https://doi.org/10.1097/GOX.0000000000006833
Burke, S. M., Manzouri, A. H., & Savic, I. (2017). Structural connections in the brain in relation to gender identity and sexual orientation. Scientific Reports, 7(1). https://doi.org/10.1038/s41598-017-17352-8
Chakrapani, V., Newman, P. A., Shunmugam, M., Rawat, S., Mohan, B. R., Baruah, D., & Tepjan, S. (2023). A scoping review of lesbian, gay, bisexual, transgender, queer, and intersex (LGBTQI+) people's health in India. PLOS global public health, 3(4), e0001362. https://doi.org/10.1371/journal.pgph.0001362
Choi, Y. J., & Yoon, S. Y. (2014). Neuroaesthetics: A concise review of the evidence aimed at aesthetically sensible design. Science of Emotion and Sensibility, 17(2), 45-54. http://dx.doi.org/10.14695/KJSOS.2014.17.2.000
Murty, G. R. K. (2018, June). India's Doctrine of Rasa and Neuroaesthetics: A Comparative Analysis of Bharatamuni's' Subjectivity'and Ramachandran's' Universality'of Rasa. In ATINER's 11th Annual International Conference on Literature (pp. 4-7).
Wang, Y. (2025). Neuroaesthetics: Exploring aesthetics and brain from emotional perspective. In Advances in Social Science, Education and Humanities Research/Advances in social science, education and humanities research (pp. 877–883). https://doi.org/10.2991/978-2-38476-382-5_84
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