dating
Intimacy can never thrive in an environment of rigid certainty. Intimacy requires surrender – not in the sense of submission – but in the willingness to be with another person without detachment or defences.
ऑनलाइन डेटिंग पहली मुलाक़ात में किसी को अपने घर बुला लेने जैसा लग सकता है, लेकिन फ़र्क़ ये है कि हम फ़ैसला कर सकते हैं कि हम उन्हें अपने घर और अपनी निजी ज़िंदगी के कौन-से हिस्सों में जगह देने के लिए तैयार हैं।
People in the city move from their homes to their workplaces and back to their homes. The production of this everyday rhythm of the city makes people accustomed to the sexual overtones that come with it.
Even with all the risks that AI poses, it seems a safer bet than humans trying to exploit dating apps to make quick money.
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I only ever read your letters
to learn what patterns to avoid
in future relationships.
No Limits explores several themes – the struggles that athletes go through to reach their goals, the personal and professional risks they take to break records, the compromises they make and the single-minded focus required of them.
Looking back, it seems strange, almost sad that he couldn’t contain his anxiety, couldn’t bear the shame of what he did wrong. He must have skimmed over so much turmoil, that he couldn’t accept the reality of harming someone.
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.
Nathicharami takes sexuality and sexual desire away from upper-class, Gucci-clad women and makes its viewers acknowledge its existence in the lives of women (middle-class wives and widows, in the case of this film) who are invisibilised, both in the society they live in and as subjects of popular content.
There may already be another organisation in the community to share resources with but for community-led initiatives, a shared perspective on Safe, Inclusive, Sexuality-Affirming (SISA) spaces is also important. Sometimes when the shared perspective is not there, that becomes a challenge.
I long for much more than a greater representation of brown women. I long for a complete overhaul of the racial, gendered, and economic systems that structure our suffering.
But I also long for representation of all people, including brown women, who are in love, who are loveable, and who are — in the absence of love — lonely.
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.
I realised that we are constantly thinking about the future and our life as we age, and are afraid of facing the world alone. The uncertainty of future events, of which there are many combinations, makes us feel insecure and vulnerable.