A digital magazine on sexuality, based in the Global South: We are working towards cultivating safe, inclusive, and self-affirming spaces in which all individuals can express themselves without fear, judgement or shame
To all the American daughters of South Asian immigrants: Have you ever felt that you just can’t be a Good Girl? Your parents and South Asian community have likely tried drilling in you that Good Girls follow the path of academic excellence, a well-paying job (doctor, lawyer, or engineer), marriage to a well-paid Desi man (preferably a doctor), and then a happy house with kids. Obedience to parents, no dating (at least not while a student), and virginity until marriage are absolutes.
The British went to South Asia with their preconceived notions of sexual normalcy stemming from enlightenment and Christian ideals. If anything, it was the British who were the prudes and sexually repressed venturing into India, rather than the sexually liberated souls they claim to be today.
“Yo existo. I exist,” asserts Julio Salgado’s self-portrait drawn with wings that give him identity. Salgado was eleven years old when he crossed the border from Mexico to the United States where he remains an undocumented resident. Risking arrest and deportation if detected, Julio makes art about his experiences of being a queer and undocumented person of colour.
DarkMatter is a trans South Asian performance duo from New York. Watch them perform their spoken word poetry and chat about their trans politics, traversing issues of gender, race, desire, migration and more that connects to it.
Now, You Can Go Home is a compilation of photo works created in the past two years and continues to be an open project where each photograph performs a story about explorations of different characters providing glimpses of them in fear, self-acceptance, longing and celebration.
It was the beginning of what has been called the Great Male Renunciation, which would see men abandon the wearing of jewellery, bright colours and ostentatious fabrics in favour of a dark, more sober, and homogeneous look. Men’s clothing no longer operated so clearly as a signifier of social class, but while these boundaries were being blurred, the differences between the sexes became more pronounced.
Bollywood’s period dramas have a history of misrepresenting the past. From Mughal-e-Azam (1960), where the story of Salim’s rebellion is wrongly attributed to love, to Bajirao Mastani (2015) portraying Balaji Bajirao as a Marathi superman, Bollywood cannot seem to get the history right in historical fiction. The trailer and posters of Ashutosh Gowariker’s Mohenjo Daro indicate that this tradition will be perpetuated.
Alok Vaid-Menon is one half of the trans South Asian performance duo from New York, DarkMatter. Vaid-Menon was gender-assigned male at birth, identifies as transfeminine (that is, identifies with femininity to a greater extent than with masculinity) and prefers the pronouns ‘they’ and ‘their’.
Want the perfect bikini body to flaunt? Or do you just want to be able to wear what you want without worrying about whether you can pull it off? Here’s an easy tip anyone can use.
According to the communiqué released by the games authorities, she did not possess the sexual characteristics of a woman. She had therefore been disqualified, and would be stripped of her medal. Hearing this, Santhi fell into a state of utter disbelief.
The scientific establishment’s inability to attract enough women and keep them in the workforce is a large enough problem for it to feature in interactions between nation’s governments.
A short documentary on India’s menstruation man, Arunachalam Muruganantham, who wore an artificial uterus, was left by his wife for five years, and was called a pervert by the neighbours – all in his pursuit to create cheap yet effective sanitary napkins for women who cannot afford safe menstrual hygiene products.
Several hundreds of women have presumably enrolled at India’s other IITs in the past 20 years, although none of these schools keep records of the gender of their students. Where did all these women go ‒ and why aren’t they leaders in Indian industry today?
The feminist classic sex work vs prostitution debate was played out in this context in a way that was different from what happens in cis feminist spaces. In the eyes of this narrator, cis feminists who have never engaged in sex work have a lot to learn from travestis and trans women. First of all: the respect.
If a woman’s clothing is tight or revealing (in other words, sexy), it sends a message — an intended one of wanting to be attractive, but also a possibly unintended one of availability. If her clothes are not sexy, that too sends a message, lent meaning by the knowledge that they could have been. There are thousands of cosmetic products from which women can choose and myriad ways of applying them. Yet no makeup at all is anything but unmarked. Some men see it as a hostile refusal to please them.