The onset of the covid‐19 pandemic and the ensuing lockdown have not only impacted the political, structural, and economic systems in India but have also engendered the growing rift between the poor and the rich, the upper and the lower classes, and the rural and the urban sections of the population. Within the nation's marginalized category, it is women who have suffered most forms of oppression. Having held a subordinate position to their male counterparts within the gender hierarchy, Indian women since the colonial times have had to bear systemic oppression at the hands of the state, caste, class, gender, and religious hegemons. During the pandemic, for women such forms of subordination were followed by socioeconomic uncertainties resulting from the economic shutdown, loss of jobs, and labor oppressions. Gender disparities resulting from class, caste and minority marginalization during the pandemic crisis have further widened the socio‐cultural, economic, and political inequalities within the country. Taking cue from the gender crisis in India catalyzed by the pandemic and the ensuing lockdown, in this study, I aim to explore India's “unequal” transition to the post covid‐19 world order, studying gender inequality, violence and injustices from biopolitical and necropolitical lens. The framework of biopolitics and necropolitics, formulated by Foucault and Mbembe respectively have made significant contributions (following the pandemic outbreak) toward understanding how the state and social mechanisms of power that ideally should administer and foster life, guaranteeing health. and productivity of populations is currently pushing them into precarious living situations and conferring upon them the status of “living‐dead”.

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South Asian women and in this context Indian women have always suffered subjugation and rejection in a chauvinistic society restricting them to a life of domesticity. However, by migrating to a foreign country as spouses and participating in the labour market to get education and to live for their children, women migrants experienced social and emotional emancipation and financial independence for the first time. This paper aims to explore the concepts of assimilation and the melting pot theory through the experience of empowerment and liberation from conventional strictures that the Indian woman undergoes through the character of Jasmine in Mukherjee's novel. The research further examines Mukherjee's theory of the homeland that constantly exists in a dialogic and supplementary relationship with the new homeland, thereby opening up new ways of thinking about national-cultural formations. By situating her protagonist in a new American culture with her allegiance to her new home thereby rejecting the hyphenated status of an Indian-American, Mukherjee through the character Jasmine rejects Bill Ashcroft's theory that diaspora disrupts the theory of national unity.

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