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
Jeeja Ghosh is a disability rights researcher and activist, feminist, parent, writer, scholar and trainer. Her lived experience of disability, and of standing up against discrimination and injustice, is at the core of her work and insights. Shikha Aleya interviews Jeeja about mobility across divides other than the physical.
Adsa Fatima is a feminist, trainer and resource person working with Sama Resource Group for Women and Health. In this interview, she shares her insights on issues of privacy, safety and inclusion in the context of reproductive health, sexuality and rights, and the family and social environment that influence individual choices and decisions
Disabled people might not have many spaces where they can speak openly about their sexual experiences or even sexual curiosity. There is a heavy monitoring of disabled young people especially, and this can mean that exploration, which is often how many of us discover sexuality, can be limited. Moreover, since the experiences of disabled people are not seen in popular media such as films, we can (and probably do) imagine we will have the same or similar experiences as non-disabled people – which is often not possible.
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.
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.
I was watching something recently that said it was a bad thing to be vulnerable, but I don’t think it is a bad thing. I do see that there is a certain amount of power in vulnerability, it also needs courage, in my experience.
We are plugged in to all kinds of data from a variety of sources, through technology, and even a window view of this space is like stepping into a global COVID control data centre. We are standing up to be counted, to be seen, to do, to contribute, to advocate, to remind, to rectify and restore, to strengthen a growing network of support and response to crisis on a scale we have neither been able to process or measure.
Growing up, for me, has been about accepting that the loneliness and sadness woven into the fabric of my being do not go away with entering conventional arrangements like monogamous relationships or marriage.
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.
Because the Internet is an integral part of our daily lives, it is important that young people are given the right information so that they can explore the world around them, access information without violating legislations, know their rights in the virtual and physical world and have enjoyable and consensual relationships with whoever they choose.
The lip colour then enters into a rather queer state of existence as it refuses to stand by the label it is expected to conform to. It moves and escapes categorisation. In its queerness, it renders itself as a paradox. At the heart of paradoxes is the understanding that something is what it is also not. Similarly, the colour of this lipstick is nude, but it is also not. It is possible that it is because of this slippery nature of the paradox that my sexuality as my identity too remains slippery, in motion and fluid.
Vulnerability – is it a condition we find ourselves in? A state of being we choose? Let’s keep it very simple: it depends on the approach we take to defining it. In the former approach, we are ‘done to’, while in the latter we are consciously ‘doing’.