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
But what has been amazing to witness is how quickly young women in particular, took to the ideas of Why Loiter? and pushed them even further, creating new movements to expand women’s rights to the public, including the right to be out late at night, to stretch the curfew at women’s hostels, to demand extended access to women’s toilets, to public transport etc.
In theory, the concept of the app is a great one – it provides women, queer people, and people belonging to oppressed castes the tea-stall, cigarette-shop type of public spaces for conversation that are available to upper-caste cis het men. The relative anonymity acts like a safe cover, and the app affords a certain autonomy and agency to marginalised people to regulate the kind of conversation that goes on in rooms moderated by them.
I would say that growing up in a small village would make it difficult to find love or companionship, but I have since moved to a city and found that it was difficult to find love there, too. It did not stop me from trying, though.
While sex workers face repeated harassment by the police, many young couples face threats in a one-off incident if the police finds them with their partner/lover. They may face police surveillance of expressions of intimacy and affection in public.
I can recall my experiences in the washrooms of different gyms that I have been a member of. A men’s washroom is an interesting place in terms of how sexuality manifests itself in its various aspects. It was not unusual to see men of various kinds with strange energies in these washrooms.
This article explores how women are constructed as a ‘space’ manufactured by men to seek comfort, but void of having any active agency or participation in that space itself. I seek to bring this out in this article by drawing a parallel between the nineteenth century ‘Bharat Mata’ (Mother India) and the depiction of the twenty-first century ‘heroine’ in Bollywood movies.
डिजिटल माध्यमों तक पहुँच आसान हो जाने से उपेक्षित वर्ग भी अब यौनिकता से जुड़ी सामग्री को देखने, पढ़ने और तैयार कर पाने में सक्षम हुए हैं और इस तरह की जानकारी तक पहुँच पाने में उनके सामने पहले आने वाली कठिनाईयाँ अब दूर होती नज़र आ रही है।
बदलाव का एक निर्माण खंड कुछ ऐसे उदहारण प्रस्तुत करना है कि सार्वजनिक स्थानों पर लोगों का सकारात्मक व्यवहार कैसा होना चाहिए | उन्हें देख कर पता चलता है कि किस तरह समुदाय के सभी लोग – चाहे मित्र हों या परिचित – कैसे सौहार्दपूर्वक प्रगतिशील जीवन जीते हैं।
कैथ के किरदार और उसके जीवन को दिखाया जाना वास्तव में उन अनगिनत फैनगर्ल्स के प्रति अन्याय ही कहा जाएगा जो एक फैन के रूप में अपनी पहचान को अपने वास्तविक सामाजिक और यौनिक जीवन व रुझानों पर कभी भी हावी नहीं होने देती।
As a generation X-er I grew up in a world that was challenging sexuality but only encountered the instability of gender as an adult in radical new academic texts which were not then yet part of our everyday narratives. My daughter born between Gen Z and Gen Alpha is growing up in a world of gender fluidity and multiple pronouns.
As a girl, I was made to believe that pleasure was something that existed outside my body, something that I had to seek out, something that was necessarily a product of a partnered experience. I don’t think I was even allowed to want pleasure, especially in its sexual forms.
The In Plainspeak team decided to time travel and re-discover previously published articles that explore the multiple ways in which people find joy and pleasure in their sexualities.