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
My journal has many entries that are speculative and fantastic. Writing about the mundane leads me to question the way the world operates and from there I frog-leap into a world of ideas where I imagine a radically different way of being. In my journal, I imagine a politics of care, community, and compassion. I become grand, valuable, and unstoppable, even in a world where I am sometimes made to feel small.
I now feel comfortable entertaining the thought that my ease with my selfhood does not necessarily have to be threatened by the possibility of love in coupledom. Indeed, comfort with one’s self can actually evolve into healthier forms of love towards the other(s).
Just as capitalism has learned how to co-opt feminism into its model, it has done the same to ‘wellness’, so much so it has become an industry of its own. Mental wellbeing, no matter how necessary and important it is, remains a luxury with more than half of our country either unaware of available mental health resources or not in a position to even afford therapy.
What is unconventional about the depiction of this love, among all the others that have been spoon fed to us via Bollywood, is that this romance between two older people – Nafisa Ali and Dharmendra – is not about stealing the odd glance and simply holding hands.
Artist Amanda Oleander’s paintings chronicles the everyday lives of couples and the various mundane things they do together that are simultaneously deeply intimate and poignant.
Inspired to collect photographs of women spending time by themselves and for themselves after a conversation with her mother’s friend, Surabhi Yadav began the project, Women at Leisure.
From being comfortable doing nothing in someone’s company or cooking and laughing together, to confiding in them our hopes and fears, feeling safe letting someone seeing us at our best as well as through our not-so-good moments is like ‘coming home’ in the world.
Online dating can be great fun but it comes with some risks. This quirky and in-depth Digital Security Guide by Access Now on How to Date Online Safely tells us how we can engage with fellow dating-app users while making sure we are safe from harm.
Taboos in relation to female desire, sexuality and the body are often addressed in my work. My recent artistic interest focuses on rituals that are primarily centred on agricultural communities in Bengal that involve the veneration of fertility symbols and celebration of feminine sexuality.
While highlighting safety from, media narratives often dismiss safety to: express oneself, be it through the way we identify and communicate, or through the body. Not only the spaces we access and the time of day we do so but also the way we perform our self-hood.
We are led to question what ‘safety’ really is: Will it be guaranteed by going gently, if at all, into that good night? Is it at all possible to freely and safely explore who we are and the world in which we live?
Every match that came my way, every person I spoke to, every time someone pointed to the word “asexual” in my bio – it was all an exercise in acceptance, compassion, and empathy. People were asking questions because they wanted to know how best to interact with me, how to respect my boundaries, how to to get over their own misgivings about ‘my kind’.
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.
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.