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
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.
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.
My body presented to me the first paradox in my feminism that I would encounter. How could I claim to be a feminist if I was not proud of the body I was born in? My advocacy as a sixth grader seemed to fail when it came to my own self.
Every part of life, the world too, is storied. Stories are the thread that hold histories and truths together. Stories are at the core of myth-making. Everything that we know is part of multiple crisscrossing relational storylines that we raise and those that we have no power in raising.
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.
If we are to reimagine coupledom and sexuality, we need to expand and challenge our ideas about togetherness, romance, love, intimacy, desire, sex, attachment, and so on.
Coupledom may or may not be for everyone, and does not mean the same thing to everyone. Importantly, coupledom does not hold the same value or position in our lives, even in the lives of the individuals perceived to be parts of a couple structure.
Practicing polyamory comes with the struggle of breaking down value systems and non-acceptance that may lead to ostracism not only from the heterosexual world but also from the queer and trans community. Claiming oneself as queer depends not only on how one identifies, but also, in society’s eyes, on who one’s partner is; being single does not qualify and neither does being polyamorous as the latter is considered ‘non-serious’.
Contemporary and predominant imaginations of intimacy focus primarily on a sex-centric (romance-centric?) model which assumes that sexual desire exists and holds the same value for every person and every relationship regardless of their subjective positions. Sexual intent and desire are often the cruces of how relational aspects such as intimacy are socially constructed.
Both rejections and affirmations of the couple are skewered on this doubleness: It is the fullest expression of love and proximity available to us, and it bears all the insufficiencies of present social relations. Monogamous romantic commitment, like infallible lifelong attraction to only men or only women, is surely a minority tendency expediently elevated to a general social principle.
The anthology’s pull rests in its sincere and frank portrayal of male and female desires cutting across the divides of age, sexuality, and socioeconomic position. In terms of romance, the idealistic, till-death-do-us-part fantasy peddled by our movies and mainstream literature has been replaced by a realistic portrayal of modern relationships.
I wanted to be one of those people who decide to never date again and actually follow through. Indeed, I decided that a lot. A resolution that was broken so many times that it became a running joke in my head.