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
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.
I was not simply stuck within the binaries of “same-sex” or “opposite sex,” assuming that any reference to “same-sex” is in itself already revolutionary. But the call to recognise friendship, is a call to recognise so many forms of community that are made invisible by the emphasis within a liberal or conservative framework on “marriage” as the only path to family making.
In 2008, there were two important sets of events that happened: six weeks of intense hearings at the final arguments stage in the Naz Foundation case at the Delhi High Court, where section 377 of the Indian Penal Code was being challenged, and a bunch of folks in Delhi deciding that they were going to organize a Pride March. While these don’t seem obviously connected, they were both expressions of freedom, one in constitutional terms within the courtroom, and the other, a very public expression of freedom, taking to the streets.
I found The Butterfly Effect fascinating; it was wonderful to see discussions around porn without a singular lens of exploitation, and to tease out the nuances of how porn can be helpful – as in the case of those who request customs – or not
No two human bodies are alike, and our different bodies arouse curiosity. But our fascination for the aesthetics of the perfect human body has historically created a space within art, science and religion for the examination of the ‘abnormal’ and the ‘imperfect’. As a result, some bodies are normalised while others become oddities.
No two human bodies are alike, and our different bodies arouse curiosity. But our fascination for the aesthetics of the perfect human body has historically created a space within art, science and religion for the examination of the ‘abnormal’ and the ‘imperfect’. As a result, some bodies are normalised while others become oddities. Freak Shows, and to a large extent, circuses and even exhibits in medical or anthropological museums particularly stand out for dehumanising and objectifying these different anatomies, and oftentimes subjecting these bodies to violence and discrimination.
The onslaught of news about violence against people of color seems to be endless these days. In the midst of all of this we remember the words of writer and activist Audre Lorde, who famously said that self-care is both an act of self-preservation and political warfare.
I still crave that gentleness and affection, the delights that are hidden between the parting and closing of our legs, the thrill of unwrapping clothes off our bodies and wrapping ourselves around each other, the absence of all negativity.