community
Maraa means ‘tree’ in Kannada and it is the nature of a tree that we wish to embody, with strong roots, branches in different directions, growing tall but also wilting, dying and beginning again.
How did isolation work for those of us who are already quarantined in perpetuity by the cis-heteronormative gaze?
But self-care is not a clean and happy procedure, it is not definitively achievable when systematically explored. To understand the scope of self-care we need to see the ‘dark side’ of the landscape, and destroy the versions of self-care that denounce our plurality. In this fight, the only outcome can be a recognition of experiences beyond the wellness narrative structured around the neoliberal agenda. This article is an attempt at foregrounding some aspects of self-care that decentralise the prevalent commodification of it.
Digital entanglements transcend bodies, time, geographical borders and boundaries, influencing – and perhaps fundamentally changing – the ways in which we understand, explore and express our sexuality.
In my flesh, I must pass
for straight…
But in the digital world,
I can be me.
Stop everything! I have a condition that you must follow before you read any further, before you consume what I’ve…
Through the rituals of cooking, prayers and sharing our complaints of menstruating, we came together to give space and hold space for each other.
Body + a million This article: written, read, edited, uploaded on to the internet, heard using assistive software, converted into…
Our bodies are the vessels through which we feel, emote, work or navigate our societies and the world at large. Our bodies are the real, live archive of everything we have experienced and they have borne the consequences of our social conditioning and decisions.
Self-care is influenced by the environment we inhabit, the way we relate to others, the way we negotiate with other living beings or structures. Self-care is also interlinked with other types of care – whether that is in community resources, psychosocial support, engagement with medical and health care institutions, and of course in collective agency and solidarity.
The plot of the movie narrates the tale of the love that grows between two people who are struggling to survive in a world of rootlessness and are continuing to make a cosy home for themselves. The love between Madhu, who works as a food delivery boy, and Puti, who survives by singing at traffic signals, blossoms while they cross paths everyday at the traffic signal and the look that they exchange appears to us as if each of them is trying to find a home in the other.
I am still coming to terms with my own femininity, as with new learnings I find myself regaining many facets of my personality which were lost while trying to ‘act like a man’ and ‘act tough’.
We envision SISA spaces as non-judgmental, inclusive, rights-based and affirming spaces wherein people’s sexuality, their identities, wellbeing, choices, desires and pleasure are respected.