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
Trans rights activist Kanmani Ray succinctly lays down the concerns around the Act, points out how its language reinforces the gender binary and highlights the fact that while seeking to protect the rights of trans people, the Act in fact discriminates against them.
Lack of women’s representation in policy-making institutions has allowed men, often with minimal understanding and empathy, to decide what women in sports can or cannot wear. As a result, these policies have ended up undermining women’s comfort as well as agency.
The issue with the ‘Aunty’ body arises from a deeply misogynistic and dehumanising understanding of women. In this imagination the woman, whom the world now addresses as ‘Aunty’, has basically served her purpose of marriage and child bearing, and is hence rendered useless.
I gave myself the freedom to choose. And I chose to re-examine my assumptions. Maybe it was possible to ask strange men for directions without being afraid of seeming vulnerable. Maybe I could plan my outfit without bothering about the fact that I would be travelling on public transport.
I gave myself the freedom to choose. And I chose to re-examine my assumptions. Maybe it was possible to ask strange men for directions without being afraid of seeming vulnerable. Maybe I could plan my outfit without bothering about the fact that I would be travelling on public transport.
The first sensations that we experience are related to and derived from our body. It is a site of experience, expression and contemplation. The body is a means of voicing our deepest realisations, but how others visualise it can be a source of intense pain.
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.
Dalit women are primarily viewed as victims and survivors of various kinds of violence. Reification of the Dalit identity has led to the boxing of our existence whose dimensions are solely defined by the savarna (dominant caste) gaze. Our self-assertions of identity are commodified to create a warped limiting of our lives, creating an image that is voiceless in the minds of our potential suitors. We are not seen as being capable of desire, love or happiness; we don’t exist as individuals outside of violence.
Whether it is family, society, gangs of thugs, or political parties, the threats to women’s freedom to choose in India are many and varied. To the above list, one may add the police and the judiciary as well.
I am 27 now and marriage is the most brought-up topic of conversation by my parents and relatives. Now, choosing or wanting to stay single is inversely proportional to my reputation, respect, and worthiness.
The largest contingent of voiceless, lonely women with limited agency in the subcontinent must be its married women. If they’re fortunate enough to be born and reach adulthood, a woman’s parents and society make sure she becomes an adult brainwashed into self-alienation and self-loathing.
The most satisfying spiritual and sexual experiences I’ve had were not in my twenties, thirties or even forties. They have been in my 50’s. The most insightful spiritual insights, and the most orgasmic orgasms have both arrived in middle age.
Many disabled people in India live with their parents and any expression of sexuality is suppressed as a rule within the confines of their homes. Sexual desires of persons with disabilities are seldom a priority issue for families or civil society. More is said through silence than words. Be grateful that you are alive. Isn’t that enough?
As an integral aspect of the self, sexuality is at the core of home in the ways in which that home designs space for sexual being, an evolving sexual self, sexual experience and sexual expression, or does not do so, or does so for some members of the home but not for others.
Attire and sexuality in the common imagination and approach as represented (and also as received) by the mainstream media tell us a lot about prevailing attitudes to both. Advertisements bombard us with all kinds of representations, negative and positive, of human sexuality, sexual expression and desire. In the creation and marketing of attire and fashion, there is a great awareness of sexual buy-in or rejection by the market – that’s us.