Attn Delhi/NCR- LBT Helpline – Qashti

Announcing the helpline

Confused about your sexual orientation?

Worried about your gender identity?

Need somebody to talk to?

Need information on queer life?

PhoneWe are just a call away!



Qashti is excited to announce its helpline,

starting on June 1st

Wednesdays (from 7:00 pm to 9:00 pm) and on Saturdays (from 4:00 om to 6:00 pm)



What the numbers didn’t tell – Shakuntala Devi

Priya M Menon | April 27, 2013, Times Crest


Long before homosexuality entered drawing room conversations, math wizard Shakuntala Devi had written a book on the subject.

She was known as the ‘human computer’ for her ability to solve complex arithmetic problems mentally. But few people know that mathematics wizard Shakuntala Devi was also one of the earliest allies of the queer community.

In 1977, the year that she calculated the 23rd root of a 201-digit number mentally, she also published The World of Homosexuals. While the book – probably the first Indian book on homosexuality in modern times – is now out of print, the Indian gay community still considers it to be a work that was ahead of its time.

Few references to the book were made in the obituaries written soon after Shakuntala Devi’s demise recently, but gay organisations paid tribute to her in their blogs. “The book, consisting of interviews with homosexual men in India and a same-sex couple in Canada, is remarkable for its progressive approach to the subject, ” writes L Ramakrishnan of SAATHI, a nongovernmental organisation, on Orinam. net, a bilingual website with information on alternate sexualities.

Ramakrishnan’s aim is to introduce the younger generation to a work that advocated social acceptance and decriminalisation of homosexuality in an age when few dared to talk about sex. “What is remarkable about the book is that she approached the community with empathy rather than condescension and sympathy, ” he says.

What made the mathematician delve into such a complex subject? It is not easy to trace people who knew the math genius and what prompted her to write the book. But the information one gathers from the few who knew her, reveals the picture of a sad, lonely but courageous woman, who decided to understand what homosexuality was after her husband came out.

Twenty-four years after her book was published, Shakuntala Devi was interviewed by Vismita Gupta-Smith for her documentary For Straights Only. In it, Shakuntala Devi talks about her marriage to a gay man. Though the couple broke up, instead of reacting in a homophobic manner, she said she felt the need to research the subject. She interviewed a number of people across the country, and this research resulted in The World of Homosexuals.

“When I was researching my documentary, I was told about Shakuntala Devi’s book, ” says Gupta-Smith, who was inspired to make her documentary about the prejudices faced by South Asian queer community after her brother came out. She met Shakuntala Devi in Atlanta in 2000. “She was very frank, progressive and compassionate as well as a scientific-minded, logical person, ” says Gupta-Smith. “What struck me as a filmmaker was that though she had been through a sad, emotional experience, she could take a balanced view. ”
Shakuntala Devi’s stance on morality was advanced for her times. In her book she writes: “When we have arrived at a concept of morality and ethics in interpersonal relationships according to which the dignity of the human condition is respected, we would have ascended to a higher plane of morality in which only hatred is condemned, never love. Then we will have a saner and more healthy society and also a more enlightened sexual morality. ”

Ashok Row Kavi, chairperson of Humsafar Trust and executive editor of Bombay Dost, India’s first gay magazine, was one of the people Shakuntala Devi approached to review her book. According to him, the book is remarkable in many ways. “Throughout history we have had people based on gender – napunsaka, ardhanareeshwar – but not based on sexual orientation. For the first time, she made homosexuals visible as men, who look like other men but are attracted to the same sex. She didn’t make any homosexual out to be feminine, which was a very big thing, ” says Kavi.

“But the book falls on its face when she tries to rationalise it in the Indian context, ” says Kavi. One of the people she interviewed was Srinivasa Raghavachariar, head priest of the Srirangam temple in Trichy district. “He attributed homosexuality entirely to reincarnation, ” says Kavi. According to Raghavachariar, same sex lovers must have been opposite sex lovers in a previous birth.

“We spent a lot of time discussing the reasons for homosexuality. Though she did not talk about her personal experience, there was something very sad about her, ” says Kavi.
While she did not touch upon her personal life, Shakuntala Devi did talk about marriage in her book, and how homosexuals misguidedly enter marital relationships to “cure” or escape detection. She felt marriage should not be forced upon anybody. Her words touched a chord with many members of the queer community, who were grappling with their sexuality at that time.

“The book played a very important role in my life, ” says Pawan Dhall, country director (programme and development), SAATHI. At 14, he was just discovering and coming to terms with his sexual orientation when he stumbled upon Shakuntala Devi’s book in his father’s library. “It was just what I was looking for. All of us struggle with the question – Am I the only one? For me, that was answered early on. The book made me realise that homosexuality is not a problem, that there are other homosexuals in the world. It gave me a sense of assurance, ” says 44-year-old Dhall who is based in Kolkata.

Time has rung in change. The Delhi high court ruling of 2009 decriminalised homosexuality, pride marches are being held in cities and small towns. But Shakuntala Devi’s work remains relevant as prejudices still prevail, say activists. “The history of the LGBT community in India before the 1990s is being lost very fast. Before the NGOs came and consolidated material, it existed only in people’s memories, ” says Niruj Mohan, a Pune-based astronomer, who is part of project to archive LGBT history. “Shakuntala Devi’s book is an important part of our history, which many people are not familiar with. And that is why it needs to be preserved and passed on. ”

A Quickie For Mr. Mahesh Murthy #FOS #Gender #Chrisgayle

india trans  A Quickie For Mr. Mahesh Murthy

Posted byPosted onApr 26 2013

There is a fine line between humor and everything else. One may think they have said the funniest thing of the hour, without giving the slightest of thought that their said words can have consequences. In fact words do have consequences, trust me! (Remember this? …Yes, I did learn a lesson or two there.)

And so at it happens, at times the well informed too need a reminder of the above perhaps a quickie on Queer sensitization as well. So we begin today’s session with Mr. Mahesh Murthy. Who is he? Er…he is blah blah & blah. Jumping onto what he did! Well… he posted the below message on his Facebook page;

Screen Shot 2013 04 24 at 7.04.34 PM A Quickie For Mr. Mahesh Murthy

Funny? Really?! Since I am one of the 26,000+ people who visit Mr. Murthy’s FB page every now and then, all I can say is that this isn’t his finest of wordplay. And believe you me, this man is funny.

Personally though I found his posted message not only demeaning but also his follow-up (defensive) comment to be equally arrogant. Here are bits of it:

I personally don’t give a rat’s ass for political correctness. Yes, I know LGBT and other minorities have fought long and hard to be treated as equal – but part of being treated as equal is about forgetting what our own sexual leanings and other badges of minority-ness are, and being warm, friendly and funny human beings.

Firstly my apologies to the rat for unnecessarily being pulled up in this conversation. Believe me I know how hard it is to maintain a toned ass. But only if the likes of Mr. Murthy started paying some attention to the necessity of political correctness (at least in some instances)…Sigh! Imagine a greener world. Now Mr. Murthy it is heartening to know that you are aware of our struggle, but I wonder how much of it do you actually understand. For a Queer person much of our humanness lies in the acceptance of our sexuality and/or gender. And while you may ask us to let go of the core ingredients that make us happy human beings to begin with, how about first giving us the basic necessities that an equal person is provided with. Lets begin with the right to exist (Yes it’s true… in 2013 we continue to fight a battle in the supreme court).

So while you rightly say “Equal doesn’t mean better than equal”…you must first ensure the other is on an equal platform to begin with before you start kicking below the belt. Even in the Just Joking context.

Moving on Mr. Murthy enlightens us with further gyan…(*Statutory notice: He is only a human being).

Everyone’s welcome here. We don’t discriminate here, nor do we believe anybody needs to be treated with kid gloves. We’re all adults, we all have thick skin here. You want sensitivity, get yourself litmus paper. But this group of folks is under no obligation to offer any. They might, if they feel like, but it’s not a membership criteria here.

Now to the issue of humour. My post was a simple pun on the word “Chhakka” to refer to a eunuch (or TG person, as other terminology puts it) and a sixer in a game of cricket. Chris Gayle hit 17 sixes today. So there was a silly thought of calling him “Chhakkon ka raja” – king of sixers. But the pun also indicated “King of the transgenders” so the joke went on, that eunuchs might be unhappy with someone saying he’s now their ruler.

Not a super-great joke, but one for the moment indeed. I see nothing offensive about it, and if you or anybody else seemed offended you have a responsibility to say why you are, and what the issue is. And if you do find it offensive, get off this page. Please. Like I’ve said before, nobody’s under any compulsion to read or like what I write, and nor am I under any compulsion to write only what you like to read. And that goes for everyone else here.

Getting to the crux of the matter:

Mr. Murthy, FYI the word “Chhakka” is deemed offensive. It is a derogatory word used not only to humiliate the TG/Hijra community but also gay men & lesbians. This very word is engraved in the every day living of a Queer person in the form of mockery and many a times physical abuse (rape) in the hands of both, the judiciary and society. Furthermore it has taken years for the transgender & hijra community to disentangle itself from the word “Chhakka” but clearly the battle is yet not won.

Agreed your Chhakka update was nothing but a thoughtless remark. On a closer look, your behavior could very easily have a negative affect on the TG community. By the way are you aware of the many deaths that happen in the transgender community via murders and suicides? Ever wondered why? It’s because of such attitude that continues to belittle them & treat them like they are anything but human!

So Mr. Murthy you are guilty of discrimination.

And mind you, no one is asking for sensitivity here. I accept that people tend to be over sensitive at times, but at this point, it isn’t the sensitivity speaking. It’s an effort to teach you to respect gender & gender expression. As I said earlier on, knowing does not mean you understandSensitisation is the word here; we are not even asking you to walk in our chappals. So by all means you can call Chris Gayle the king of sixers (in the context of the game of Cricket) but we would appreciate it if in the future you keep the word Chhakka away from the eunuchs and your pun even further away from the two.

And while you clearly state your freewill to write everything and anything, we too would like to add that each time we find your words offensive we shall not hesitate to give you another quickie. When you proudly boast your social media statistics, it wouldn’t harm paying some attention to the political correctness. The point being – if you are informed, you will inform others too! *Good karma all around!*

Lastly, time and again I am advised to develop a thick skin in the course of my journey; as a woman, as a lesbian, a blogger and I suppose to a certain degree I have (see how well I tackle ignorance). But I also make an effort to be continuously informed, as it is the latter that helps me grow as a human.
As for the assuming ‘goodwill’ part… we are expecting your thank you message in the mail pretty soon now.

PS – Happy watching T20!!

for comments above post click below

Original article here


LGBT discourse & cultural imperialism in Pakistan

Thursday, 14 February 2013 22:15by Hashim bin Rashid,

Hope for them lies in the constitutional change and culturally located critiques such as Bol. Only through these, and not US cultural imperialism, shall they be able to be reintegrated into a social fabric they were so brutally de-rooted from by the last imperial cultural project

This more than any other article I have written before requires that the audience for it is defined before one sat down to write it. It also requires that I define myself and the particular sense in which I am situated within these debates.

The article has four audiences. First: those western intellectuals, activists and governments that wish to ‘help’ the LGBT community of Pakistan. Second: members (English-speaking only) of the LGBT community of Pakistan. Third: non-members of the LGBT community who support their cause. Four: those who find the idea of being LGBT repulsive to their faith and their notions of what it is to be human.

All ideas articulated in this article are for all four – unless otherwise stated. The need to speak arising out of the genuine fear members of the LGBT community that I know have experienced after the US Embassy in Islamabad’s intervention [On June 26, 2012 the American Embassy in Islamabad held its first lesbian, gay, bisexual and transgender pride celebration], purportedly to ‘protect them.’ Never have I seen such fear come after a promise to protect from a superpower. Nor has such a non-story ever been played up as much.

Within Muslim cultural history:

The first point shall be to run through my own story. Situate myself and to allow the reader to re-situate their understanding of a part of Muslim culture that may have been hidden from them, withheld or they may have otherwise ignored.

I think we may best be served by choosing a reference urban bourgeoisie culture in Pakistan will identify with. Let’s work with a couplet from Iqbal’s Shikwa:

Aik hi saf mein kharay ho gaye Mehmood o Ayaz
Na koi banda rha na koi banda nawaz
[Mehmood and Ayaz stood in a single file
Neither remained servant nor master]

Iqbal chose to present them by isolating the historical metaphors attached to them. Iqbal chose the metaphor of master-slave becoming equals. What Iqbal conveniently ignored was that Mahmud and Ayaz, in the Sufi tradition, became the quintessential Muslim male lovers. The theme under which they were historically represented was love, not equality. The same sets of stories are translated across a number of narratives considered distinctively Muslim.

Male love, as a means to intellectual and spiritual growth, has been integral to Sufi traditions in Persia, Arabia and the subcontinent. The fundamental rupture that produced both Rumi (with Tabrez) and Bullah (with Shah Inayat) comes from a male possessing supreme spiritual depth. There are other Sufis that find that inspiration within an innocent youth.

The influx of Muslims into the subcontinent itself gave credence to such. Ayaz, the fabled lover of Mahmud, has served as governor of Lahore. Babur, the first Mughal king, himself expresses his love for another male, Baburi, in the Baburnama.

Thus – even late manifestations of sub-continental Muslim culture were able to integrate a more fluid understanding of masculinity.

A tryst with British cultural imperialism:

And it is this that brings us to the second point I wish to make: the significant influence of earlier British imperialism (colonization, you may call it) in re-shaping the legal and cultural contours of being LGBT in the subcontinent. The effects of these shifts are integral to how the late hegemonic Muslimness has imagined masculinity and femininity.

First, at the level of discourse, a run through of the British Gazetteers (and I do encourage you to read any) on the subcontinent reveals their discomfort with sub-continental sexuality. A prime concern remained, what the British would read, as gender fluidity. And it could not be digested under heavily Christian Victorian values.

Thus, this translated into how the British employed power – and importantly how one could legitimately consider the clear, categorical distinctions between male and female that sub-continental urban spaces are intimate with, as being a product of the colonial period.

Second, at the level of law, it was the British that introduced laws criminalizing being ‘LGBT’ (if the category could be read into history).

Being transgender was made a crime under the Indian Penal Code 1860. All hijras were added to the Criminal Tribes act and the legal requirement to try someone for being transgender was merely cross-dressing.

The consequences of this legal shift have, sociologically, not been fully traced out. But, in a recent research project I supervised, traces of the discourses of criminality affiliated with the transgender community (which also found themselves into the Supreme Court of Pakistan judgment granting them ‘third sex’ status) took formal roots within State practice.

The transgender became the criminal. And so comes to be that Pakistan’s hijra community continues to suffer (uniquely) from police harassment.

Speaking from within culture:

Third, at the level of Muslim discourse, it is in the colonial period that Muslims, accused of being morally and sexually lax, began to reinvent themselves and constitute a new set of fundamental values. One of the new values set up was the strict separation of male and female genders – a binary that did not know itself in history quite similarly.

Thus we move to the third point: to turn to existing cultures within Pakistan that are open to the idea of being LGBT – and doing so while being ‘culturally located.’

Here, I must make a candid admission. History is the subject I am more comfortable with. Existing culture is a matrix that requires much careful study.

The sense is however that Seraiki masculinity and masculinity with segments of Khyber Pakhtunkhwa operates on a different node. Within urban spaces, the fashion circle is also understood to operate with different understanding too.

Again, these are not clear-cut derivations. But again it is important to realize these exist.

What is also important is to realize that not all turns to queerness are healthy or voluntary. It is a question that a number of people have narrated from their experiences in same-sex boarding schools during the age of their puberty.

A student, otherwise of the devout variety, suggested that it would be impossible for one to not have a queer encounter at a particular private boarding school and then he narrated his own story of frustration and desire.

In so many ways, the imposed silence on questions about sexuality remains a key note for people of all persuasions reading this article. Anyhow the boarding schools example may give those who condemn being LGBT more ammunition than I would like them to have.

So, we must remind them of madrassahs and the repression around child molestation that prevails within them. Again, as a journalist, I have encountered an instance of a madrassah student backtracking on an expose because of fears that he shall be murdered by groups sent after him.

Again, this is not to stereotype, but to demarcate areas where silence and jokes cover up for the lack of serious discourse.

A turn to social sciences and Bol:

And at this note about discourse, I turn to the fourth point of the article: to turn to discourses from within the social science to articulate a distinction between ‘gender’ and ‘sex’ – which if a step be taken back is very much common sense.

It is clear that our understanding of gender comes from social mores. I was cultured into being a male – according to the culture that surrounds me. I accepted. Female culturalization operates similarly. There are specific disciplinary regimes that go into constructing one’s gender.

The question to ask is: if gender was natural, why would anyone need to tell what being a male or being a female is?

It is a powerful moment within Shoaib Mansoor’s Bol when the sister slaps her transgender ‘brother’, dressing up in female clothing in front of the mirror, and says, “Is this how men behave?,” in ignorance of the real biological sexuality of him.

The question the movie is able to articulate is: how are we to deal with alternate biological sexualities?

The question engaging in LGBT discourse makes you ask is however a bit different. It is: how are we to deal with alternate social sexualities?

I have my answer. But there is no point to imposing it here.

No to Western cultural imperialism:

But it is important to make this articles fifth point: that the US declaration of support was not needed and should not be welcomed by LGBT activists.

That is the only normative claim in the article that I stress upon.

While homophobia seeps deep into the social contours of postcolonial Muslimness, the space for acceptance has been more than it has been in the traditional west.

The need for violent LGBT struggles in the subcontinent has not been needed in the same way these were needed in the West. The liberal discourse in the West, the change in the stance of the Christian Papacy is the product of the particular socio-material conditions of the West – where persecution has known itself to be worse and more systematic than anywhere, or any period, within Muslim societies.

Postcolonial Muslim perspectives, even if keeping queer identity a pedestal down on the social ladder, had not declared them worthy of persecution (doctrinally).

The current declaration of exile of ‘all such individuals’ by Jama’at i Islami is in fact unique.

And it is so due to the attempt by the new imperial power (US) to create a cultural hegemony over what it is to be queer.

It would have been best for the US to stay out of matters in Pakistan. And it would be best if it learns before a systematic persecution of LGBT actually begins.

As a concluding note, however, it must be said, that all that has been said above, promises nothing for the most systematically discriminated against queer community in Pakistan: the hijra (transgenders).

Hope for them lies in the constitutional change and culturally located critiques such as Bol. Only through these, and not US cultural imperialism, shall they be able to be reintegrated into a social fabric they were so brutally de-rooted from by the last imperial cultural project.

Let us hope that US cultural imperialism does not do more damage to the queer cause in this already fractured socio-polity we label Pakistan.


# India-“All marginalized groups are insecure”

NEW DELHI, December 8, 2012

Mohammad Ali, The Hindu

Ahead of the International Human Rights Day on December 10, the Working Group on Human Rights (WGHR) in India and the UN have expressed concerns over the “deteriorating” human rights conditions in the country, adding that all the marginalised groups were feeling insecure. While releasing the “Human Rights in India – Status Report 2012”, WGHR convenor Miloon Kothari appealed to the Indian Government to fulfil its national and international human rights commitments in these areas.

Expressing concern at the increased militarisation, lawyer and activist Vrinda Grover highlighted that the last four years have seen a marked increase in the deployment of security forces and draconian laws by the Indian Government to deal with socio-economic uprisings and political dissent and also to push the State’s development agenda.

The Indian Government is not ready to repeal the Armed Forces Special Powers Act (AFSPA), one of the draconian laws widely used in conflict areas, in spite of the fact that various UN human rights bodies and government committees have repeatedly called for it,” she added.

Underlining the ‘contradiction’ in the Government’s position, Ms. Grover argued that the military approach and the on-going conflicts contradict India’s stated position in the UN that “India does not face either international or non-international armed conflict”.

‘Torture practised’

“Torture is routinely practised as a law enforcement strategy throughout India. It is even more widespread and violent in conflict areas. Enforced disappearances, arbitrary arrests and detentions, extrajudicial killings, sexual violence as well as the use of lethal force in dispersing largely peaceful protests remain entrenched in these areas,” she added.

Highlighting the human cost of the development, Shivani Chaudhry, associate director, Housing and Land Rights Network, argued that the prevalent economic policies and overwhelming preoccupation of the Government on increasing GDP growth rate has contributed to increased violations of economic, social and cultural rights in India, with poverty, hunger, malnutrition and inadequate housing and living conditions affecting a large percentage of the population.

“India remains home to world’s largest number of hungry masses and malnourished children, along with the highest child mortality rate in the world. Due to the so-called development projects, we have around one million people getting displaced annually without concrete measures of rehabilitation and resettlement. There are six doctors and nine hospital beds per 10,000 people, while only 15 per cent of the population has health insurance,” said Ms. Chaudhary.

When the GDP falls from eight per cent to five per cent, the Government does emergency meetings and brings about a policy overhaul but ironically there are some disturbing statistics on social indicators for which the Government does not seem to be bothered, she argued.

On the issue of the marginalised groups’ access to justice, Ms. Madhu Mehra, director, Partners for Law in Development, argued that the majority of India’s population remains marginalised with many groups facing entrenched discrimination, violence and neglect, including women, children; Scheduled Castes (SCs) and Schedules Tribes (STs); lesbian, gay, transgender, bisexual and intersex (LGBTI); persons with disabilities; and religious minorities.

“Discrimination against women continues to be intrinsic to family law, justified by the State as a necessary facet of multi-culturalism. Despite homosexuality being decriminalised in 2009, no proactive steps have been taken to legally protect the LGBTI persons from discrimination in housing, employment, education and other fields of life.” Expressing grave concern at the situation, she said that the State needed to go beyond piecemeal ‘welfarism’ to a comprehensive framework of rights, to fulfil its promise of human rights to all.

Says a UN body ahead of the International Human Rights Day

Appeal from a straight, married, arrested for supporting gay rights ?

Dear  Friends

My name is Sergey and I’m an attorney in Russia. I’m straight – happily married for 16 years – and until last week I would not have been called an “activist”.   But in just five days I will got to court, fined and maybe even thrown in jail because I held up a banner in Saint Petersburg and told the truth:

“A dear family friend is lesbian. My wife and I love and respect her … and her family is just as equal as ours.”

I was among the first to be arrested, but thousands more could follow.  As I write this, Russian officials are fast tracking a plan to extend Saint Petersburg’s “gay propaganda” law to the entire country.

I believe that it should never be illegal to defend the dignity of friends and family.  Will you sign and share my urgent letter to Russian Prime Minister Vladimir Putin asking him to denounce this law before my trial? He has the power to end this, but we have only a few days to build the massive outcry that will force him to pay attention:

Supporters of the law claim that it would “protect children,” but my arrest makes clear the real intention.  This law is really about making lesbian, gay, bi and trans (LGBT) people disappear in Russia’s second largest city. And not just LGBT people – the law will muzzle people like me, straight people who care about our LGBT friends and family. Now that lawmakers in the Duma (the federal legislature) are debating a version of the law, this despicable law could go national – unless we fight it now.

The world, and many of my fellow Russians, are starting to wake up to the idiocy of this law. From the Russian Human Rights Ombudsman, to the Presidential Human Rights Council, more figures are stepping up to tell Russia how this law is a flagrant violation of human rights. The law is being challenged in the courts, and it’s losing popularity as it reminds people of a very ugly part of our history when people were silenced – or worse – for speaking their mind. The law also breaks just about every international human rights treaty obligation that our country is a party to.

That’s why I’m appealing to the one person whose influence over the political process in Russia could help us annul this unconstitutional law in St. Petersburg, and make sure it isn’t rolled out nationwide – Prime Minister Putin. Sign now, then share my letter to the prime minister with everyone you can – let’s make sure he knows the whole world is watching:

Thanks for your support,

Sergey Kondrashov
Independent lawyer in Saint-Petersburg


Arrests for Violation of St. Petersburg Anti-Gay Law,1518,826199,00.html

Arrests Under New Anti-Gay Law Continue

LGBT Russians stand up and speak out: “We will not be silenced!” (VIDEO)

Russia : Don’t Go There. We Will Not Be Silenced

Lawmakers in Russia just passed a draconian censorship law that would impose stiff fines for anything construed as “the promotion of homosexuality” in Saint Petersburg, Russia‘s second largest city. Reading, writing, speaking or reporting on anything related to gay, lesbian bi or trans (LGBT) people would become a criminal act. This ban on “promotion” would also target Pride parades, literature, theater, or NGOs that openly serve LGBT people.

All Out, a community of almost a million people around the world fighting for full equality, made a little video to send the Governor a message. Pass this law – We Won’t Go There.

Sex Workers Pride – Sangli, Maharashtra ,India

We are delighted to invite you to join us at the Sex Workers’ Pride March to be held in Sangli on the eve of the International Sex Workers’ Rights Day, the 3rd of March. Every year for the past five years we have held our heads high and joyously marched together to declare to the world that we not only exist but do so with pride claiming our right to self worth, dignity and livelihood, a right that no agency can confer or deny.

Come all:

Pride March: Gather at the Collector office, Sangli rally to the banks of the River Krishna.
Date : 2 March 2012
Time : 5pm – 7pm

In Solidarity,
Veshya Anyay Mukti Parishad


Kractivism-Gonaimate Videos

Protest to Arrest

Faking Democracy- Free Irom Sharmila Now

Faking Democracy- Repression Anti- Nuke activists


Kamayaninumerouno – Youtube Channel


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