The article focuses on the bio-moral politics of semen in India. By engaging with religious, ascetic, scientific, and medical discourses on semen in the context of India, it emphasises that semen and the regimes of its control were shaped by complex discourses on health, immortality, and modern politico-medical notions of immunity. Based on sociohistorical and ethnographic perspectives, the article is an exploration of the modern scientific turn to semen in the course of the nineteenth and early twentieth centuries and how the politics of Indian (Hindu) nationalism enmeshed science, morality, and politics into a biopolitics of semen control. Based on my ethnographic fieldwork in the bayam samitis (traditional gymnasiums) and akharas (places of wrestling) of Kolkata, India, at present, I argue that the bio-moral politics of semen continues to remain entangled with the constitution of the virile and potent body of men and their national and community identities, sexuality, masculinity, health, and fitness with the help of songjom (self-restraint) exercised over masturbatory practices, diet, and night emissions. I conclude the article with the possibility to further think about the relation between the concepts of immortality and immunity that constitute masculine health based on the cultivation of a potent body through embodied practices of bayam (exercise), healthy diet, and semen control.

本文重点关注印度精液的生物道德政治。通过在印度背景下讨论关于精液的宗教、禁欲、科学和医学话语，它强调精液及其控制制度是由关于健康、永生和现代政治医学免疫概念的复杂话语塑造的。本文基于社会历史学和人种学的视角，探讨了十九世纪和二十世纪初现代科学对精液的转向，以及印度（印度教）民族主义的政治如何将科学、道德和政治融入到生命政治中。精液控制。基于我目前在印度加尔各答的巴亚姆萨米蒂斯（传统体育馆）和阿卡拉斯（摔跤场所）进行的民族志实地考察，我认为精液的生物道德政治仍然与阳刚和强大的体质纠缠在一起。男性的身体及其民族和社区身份、性、男子气概、健康和健身，借助对自慰练习、饮食和夜间遗精进行的自我克制。我在文章的结尾提出了进一步思考永生和免疫力概念之间的关系的可能性，这两个概念构成了男性健康，其基础是通过拜亚姆（运动）、健康饮食和精液控制等具体实践培养强健的身体。