caste
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.
The desire for intimacy might rob one of the intimacy that one shares with oneself and thus, being with the beloved can leave one feeling even lonelier because of the continuing struggle for validation and comfort.
“As a tool of social control, women have been encouraged to recognize only one area of human difference as legitimate,…
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.
Those who are rendered vulnerable due to their gender or sexuality, particularly those who are economically and socially disadvantaged (or less powerful) and lack the agency to speak up for themselves, are more prone to allegations, social ostracism and marginalization.
By and large, society expects a woman to marry. Often people in one’s circle judge a woman if she doesn’t marry, inquiring about what could be wrong but most never assuming that it could be out of choice
When the pressure started to mount on Surekha, from all corners, to get married, she thought of reconsidering Kishore’s proposal…
At present Neel[1] and I live-together, part-time. I write part-time because I stay alternately with him and with my sister…
If feminism is about fighting for equality, then how can we ensure that our feminism is truly inclusive and equal? Does it feature only a certain kind of voice or experience, and not take into account the multiple axes of oppression that another group of people may face?
In our mid-month issue, Amit Timilsina writes about the role class plays in the decisions that young people make, and what he himself, as a young person and a youth leader, had to do to gain access to resources and to professional acceptance.
हमें इस तरह से ढाला गया है कि तथाकथित ‘विकल्प’ जो हमारे संबंधों को परिभाषित करते हैं, वे भी हमारे लिए हुए विकल्प नहीं बल्कि समाज द्वारा सृजित हैं। हालाँकि, जैसा कि हमने देखा है, इन सभी चुनौतियों के बावजूद, महिलाएँ, जब वे खुद को व्यक्तियों के रूप में महत्वपूर्ण मानने लगती हैं, तो वे अपने परिवेश और परिवार के सदस्यों के साथ बातचीत करने की रणनीति तैयार करती हैं।
In our mid-month issue, we have the second part of the Shikha Aleya’s interview with six different people talking about aspects of sexuality and diversity from their own particular space of personal knowledge, as well as work, advocacy, art and activism across diverse fields.
Diversity, I think, can be a deceptive word. On the surface it carries the promise of plurality and multiple possibilities. Yet, it is deployed in ways that simply reinscribe normative two-gender stereotypes and heteronormativity.
Choices about life, relationships and desires are all defined based on socio-economic background, caste, class, gender and sexuality. When these young girls found a comfortable and safe space, they openly talked about their desires and experiences and how they negotiated their existing environments in order to pursue their desires.
A methodological approach to the study of memory and sexuality helps delineate interesting connections between the two: memory as a methodological tool for the study of sexualities, memory as an object of study, and the role of personal memory in the formation of individual sexualities.