Section 377
We are two boys in our early twenties
who can read touch like that, who have broken into
a 200-year-old mansion, without permission,
to see from above where people like them go
after 377 has been read down only for those
who can stay behind closed doors — in the custody
of cheap hotels, or houses that welcome nights
with the sound of latches closing.
In our mid-month issue, Stuti Tripathi considers whether raising the minimum age of marriage for women from 18 to 21years is indeed a one-stop solution to check early marriages. She brings to our attention the many factors, such as family pressure, inaccessible educational and financial resources, traditionally defined roles of women, and gender-based marginalisation that together lead to early marriages and argues that young people need rights not protection.
वापस फिर एक बार, पोस्टर पर लिखी गयी घोषणा पर लौटते हुए – पहली बार ‘कानूनन’ सेक्स कर पाने के अपने अनुभव को ज़ाहिर करने की इस घोषणा में एक बहुत ही शक्तिशाली सांकेतिक संदेश निहित है जो हमें सेक्स में ज़्यादा चरम आनंद लेने में भले ही मदद न करे लेकिन मुक्ति के चिन्ह हमेशा धनी लोगों द्वारा किए जा रहे दिखावे की तरह नहीं होते, उनमें एक प्रभावी संदेश निहित होता है।
akshay khanna, who is a social anthropologist and a political activist, weaves the narrative of how the Queer body came to be included into juridical registers of the State as a citizen-subject. The book is divided into six parts starting with an Introduction. The tone of the book is already set before the introduction to the contents, when it starts with the lines of the historic poem “Hum Dekhenge” written by Faiz Ahmed Faiz in 1979. The book is based on multi-sited doctoral fieldwork carried out by akshay between October 2005 and February 2007. The introduction starts with a discussion around India’s modernity, sexuality and ‘sexualness’, moving on to talk about men holding hands in India, and the curiosity with which it is viewed by Europeans and North Americans…
When Deepa Mehta’s Fire came out in 1996, violent protests roiled India over the depiction of romance between two female leads. There is no homosexuality in India, demonstrators declared while burning effigies in the Capital. In contrast, when Margarita With A Straw came out in 2014, it received accolades for its sensitive portrayal of queer desire in a woman with disability.
Any desire, not necessarily or narrowly sexual, but perhaps related to sexuality, such as independence, equality, gender role-bending, controlling your own finances, eating the food you’d like to eat as opposed to the food your spouse desires, wearing the clothes you’d like to wear, birth control, choosing to have or not to have children … any of these desires would have only that importance that the individual concerned is able to apportion to it.
It is the winter of 2013, and my father and I are sitting at an awkward distance from each other on the living room couch, our eyes trained on the television set as a popular prime time news debate discusses a subject we have never before talked to each other about – homosexuality. It is only a few days since Section 377 has been reinstated by the Supreme Court, and the television and print media bombards us with discussion after discussion on ‘alternate’ sexualities and LGBTQ rights.