
Queer Cafe: An Open Mic Evening
In our sixth year, we bring another evening of voices that challenge the ways in which we imagine our sexualities, genders and desires!
Literally “perspective” in Urdu/Hindi, Nigah begins and furthers conversations, thoughts, debates, diatribes, rants, plays, art, protests, hissy fits and any other form of expression on issues of gender and sexuality. Virtually and on the ground in New Delhi, it is an effort to create inclusive and queer spaces that imagine new languages of cultural resistance and celebration around sexuality.

No lesbos this, our sea-girt isle,
and Sappho does not sing
her songs of love with silven tongue
yet nonetheless they still are sung
by voices new, in tropic clime.
-Inez Vere Dullas, Mitylene in Bombay
The 2010 Nigah queer fest in Delhi marked the passing of a year since the reading down of the draconian Section 377 by the Delhi High court. The art work exhibited at Siddhartha Hall at Max Mueller Bhavan, curated by Sunil Gupta, raised the question of what a post-377 world meant to us; What is the implication of declaiming that we are free today? What does sexual freedom mean in our current location and time? Does asserting one's queer identity liberate us, affect change or even cause a little dent or nudge to a heteronormative social order? The art works displayed were eclectic in the varied ways they were celebratory, questioning gender and sexuality as they touch our everyday lives, disrupt tradition, fracture some of our naive assumptions and cherished notions. The result was a harmonious cacophony of cartoons, pen sketches, photography and drawings expressing ideas on sex, sexuality and freedom.
In “An Ideal Boy,” Meera Sethi reproduces the chart of good habits. In the format of a straight-jacketed, normative and instructional code to good behaviour, Sethi inserts a subversive twist. ‘An ideal boy’ is show in various scenarios under the headings of 'kind and generous', 'makes himself clean', 'meditates daily', 'cares for family and friends' and 'takes part in social activity' which shows the 'ideal boy' at a bar with another man clinking glasses.' Perhaps most unique are the two images: ‘Uses protection' and 'finds good lover,’ which each represent the boy in a homosexual relationship. The artist performs a threefold task of mocking the normative order of what is considered good morals in Indian society, creating an alternate to a heterosexual idea of romance and sexuality and lastly, imparting the message of safe sex.
Cuban-American photographer, Silvia Ros's “Freedom to Love” features a lesbian couple with children as an aspirational reality superimposed on history. Ros articulates the political battle of queer rights against a legal system that does not validate a marriage to her partner or allow her to adopt a child. The artist uses a photo from the family album of her grandparents in a park with their children and superimposes her grandfather’s face with her grandmother's, quoting her family history of fleeing from Spain to Cuba to the United States in search for democracy and freedom. Ros anchors her family's quest for freedom in her own circumstances, as the state of Florida prohibits same sex marriage, denying her freedom and choice.
From the series, “Nine Acts of Reciprocity,” Qasim Riza Shaheen performs a tawaif in a work of photo performance. The bearded man in rich bright fabric with kohl rimmed eyes, luscious painted lips, wearing a gold necklace and a subtly seductive countenance against the background of a lattice window evokes the Indian courtesan tradition as well as subverts it. Here a man poses as the beguiler, as the object of desire as he meets the viewer’s gaze with charm, asserting his agency and strident sexuality as a gorgeous cross-dressing male.
“FAT.SO” calls itself “a production of a few fatwimmin who love their abundant and sumptuous selves.” It parodies lifestyle magazines targeted mostly at women who are instructed to aspire to a life of “size zero” without which they might as well be as good as dead. The cover photo done by Abhinandita Mathur and the concept by Neelima Aryan, has a figure of a voluptuous woman facing her back to the camera which lovingly captures the contours of her love handles. The magazine cover claims that saggy is sexy; “Eat play love” replaces crash diet regimes that are the most common itinerary in contemporary women's lifestyle magazines. Anita Dube's untitled doodles in pen of naked women engaged in sexual activity with each other and Vidisha Saini's “Unvoiced,” a photograph of one boy bending over to kiss another are representations of queer sexuality in the very act that was deemed criminal till the reading down of 377.
The invigorating quality of the exhibition was it's witty streak of parody and a very serious sense of humour. It makes forays into fantasy, the everyday, the political, the rebellious and the discomforting. We witness the multiple entrees through of the closet door, melting, emerging, converging, disrupting our normal course of travel. Sunil Gupta's curatorial exercise is praiseworthy in its sheer intrepidity, in it's vision of freedom in a land that may not be ancient Greece but where paeans are sung of queer desire and rights.
(All images courtesy of Nigah Queerfest 2010 and the arists.)

Saleem Kidwai, Nivedita Menon, Mary John, V. Geetha, Shilpa Phadke and 13 other teachers and academics from universities across India.
We, as teachers and academics from universities across India, read with outrage and dismay that Dr Shrinivas Ramchandra Siras, reader and chairman of Modern Indian Languages at the Aligarh Muslim University (AMU) was suspended for having consensual sex with someone of the same sex within the privacy of his home.
What made the press report that came out on Thursday in certain sections of the media particularly shocking was that there were either cameras placed by students within Dr Siras’ house or television reporters got into the house and made a video film of the alleged incident that was then passed on to the university authorities. The university authorities instead of going by the constitutionally recognised right to privacy within the four corners of one’s house have instead chosen to act against Dr Siras.
The outrage of the university authorities is deeply misdirected. Instead of suspending Dr Siras, they should have taken stern and serious action against those who so blatantly took on the role of playing moral police with no regard whatsoever for Dr Siras’ constitutionally recognised right to privacy and dignity within his home and the university.
What is the ‘gross misconduct’ for which Dr Siras has been suspended? It is not a crime for an adult to have consenting intimate sexual relations with another adult. It is not an offence for an adult to have consensual sex with another adult in the privacy of his home. Dr Siras, in line with the judgement of the Delhi High Court in Naz Foundation, has also committed no legal offence. On the other hand, he is the victim of multiple offences — his house has been entered into without his consent and his intimate life has been filmed without his consent.
The press reports repeatedly allege that Dr Siras was having consensual sex with a “rickshaw puller”. Is the occupation or implied class status of the individual involved the reason behind the accusation of ‘scandal’ and ‘outrageous’ behaviour? If so, then the AMU administration is violating the tenets both of India’s Constitution and of the ethics and values of an institution of higher learning with a history as long and distinguished as AMU which was built precisely to end discrimination on religion, caste or class.
One has to remember that it was only last year that Chief Justice Shah and Justice Muralidhar, in holding Section 377 inapplicable to consenting sex between adults in private, came up with the important distinction between public morality and constitutional morality. As they noted, “Moral indignation, howsoever strong, is not a valid basis for overriding individual’s fundamental rights of dignity and privacy. In our scheme of things, constitutional morality must outweigh the argument of public morality, even if it be the majoritarian view.”
If the Naz judgement with its stress on constitutional morality is taken seriously, the immoral actions will be not be Dr Siras’ conduct but rather the actions of the university authorities in suspending him for the expression of his constitutional right, the actions of the media to blatantly invade his life as well as the possible involvement of students of the university.
This incident follows a series of events that mark the shrinking of spaces of freedom and dignity within India’s institutions of higher learning. It is imperative that we protect institutions that should be bastions of building inclusive and democratic cultures for generations to come from narrow-minded moral policing of this kind.
Counting the Moons
choreography: Anusha Kedhar & Cynthia Lee
performance: Sandra Chatterjee and Cynthia Lee
original music: Gregory Acker and Robert Levit
duration: 13 minutes
"I wore myself out watching the road.
Counting the moons, I grieved,
Holding back a love I could not hold..."
-Ksetrayya
A North and South Indian classical dancer collaborate to evoke love, loss, and the slippery relationships between self, friend, and lover, in this contemporary abhinaya (emotional expression) piece loosely inspired by a poem by the 17th century Telegu poet, Ksetrayya.
About the Performers:
Cynthia Lee:
Based in Los Angeles and drawing on the aesthetics of western avant-garde performance and classical kathak, Cynthia Lee’s choreography focuses on rigorous intercultural collaboration and developing kathak as a contemporary form. Her work has been deeply influenced by her teachers Simone Forti, Eiko & Koma, Bandana Sen, Kumudini Lakhia, and Anjani Ambegaokar. Cynthia holds an MFA in choreography from UCLA's Department of World Arts and Cultures and is a member of the Post Natyam Collective.
Sandra Chatterjee:
Film:
Black White + Gray: A Portrait of Sam Wagstaff and Robert Mapplethorpe (USA, 2007)
Duration: 76 minutes
Writer/Director: James Crump
Sam Wagstaff was a Vanity Fair cover waiting to happen. He was handsome, wealthy, cultivated and connected, not to mention the lover and mentor of the photographer Robert Mapplethorpe. Both men died of AIDS in the late '80s. Each man was a sexual outlaw, and a sense of outlawry marked their cultural lives no less than their private ones, as seen in James Crump's absorbing 2007 documentary. The narration is delivered in rather hard-bitten tones by writer Joan Juliet Buck. "Black White + Gray" demonstrates a rare degree of intelligence, sophistication and frankness.
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How Do I Look is a "showcase" of the talent of the Ballroom community. It follows several famous artists, such as Willi Ninja, Kevin Ultra-Omni, Octavia St. Laurent and Jose Xtravaganza. The film interviews its artists about their experiences with Ball competitions and the challenges faced by the Ball community, including persistent social misconception, drug use, sex work, acceptance of sexuality and gender, and HIV/AIDS.