Sexual orientation — whether someone is gay, straight, bisexual, or elsewhere on the spectrum — is not a choice. Decades of biological, neurological, and genetic research consistently point to its emergence through complex developmental processes that begin before birth and are not amenable to change through willpower, prayer, or any therapeutic intervention.

Prenatal Hormone Theory

One of the most robust biological frameworks proposes that prenatal exposure to androgens (male hormones, particularly testosterone) during critical windows of fetal brain development influences sexual orientation. Studies of individuals with Congenital Adrenal Hyperplasia (CAH) — a condition that results in elevated prenatal androgens in genetic females — show higher rates of same-sex attraction, supporting this theory. Example: A female fetus exposed to atypically high levels of testosterone during weeks 8–24 of gestation may develop a brain architecture that is somewhat masculinized — affecting not just gender-typical behavior but potentially orientation.

Genetics & Twin Studies

Identical twin studies (Bailey & Pillard, 1991; Långström et al., 2010) show that if one identical twin is gay, the other has a 20–50% likelihood of being gay — far higher than for fraternal twins or non-twin siblings. This does not mean there is a single "gay gene" — rather, multiple genetic variants interact with developmental environments. A 2019 GWAS study of over 470,000 participants identified five genetic variants associated with same-sex sexual behavior, but confirmed that no single gene determines orientation.

Neurobiological Research

Simon LeVay's (1991) controversial but replicated study found differences in the size of a hypothalamic nucleus (INAH-3) between gay and straight men. More recent neuroimaging research has found that gay men's brains show processing patterns in some regions that more closely resemble those of heterosexual women than heterosexual men — suggesting orientation is partly organized at a neurological level. What this means: Sexual orientation appears to be neurobiologically anchored, not chosen or learned.

The Fraternal Birth Order Effect

One of the most replicated findings in sexual orientation research: each older brother a man has increases his probability of being gay by approximately 33% (Blanchard, 1997). The proposed mechanism involves maternal immune response to H-Y antigens produced by male fetuses — with each successive male pregnancy producing a stronger antibody response that influences brain development. This effect is entirely biological and independent of family environment.

Why Homosexuality Was Classified as a Disorder — and Why It Isn't

DSM-I (1952) listed homosexuality as a "sociopathic personality disturbance." Evelyn Hooker's landmark 1957 study demonstrated that gay men were as psychologically well-adjusted as heterosexual men. Kinsey's (1948, 1953) research showed same-sex attraction was common across the population. In 1973, the APA declassified homosexuality following both scientific evidence and intense LGBTQ+ activism. The ICD removed it in 1992. Today, the diagnosis has been replaced by the understanding that any distress experienced by LGBTQ+ people stems from social stigma and discrimination — not from the identity itself.

Sex vs. Gender vs. Expression — The Fundamental Distinction

These three concepts are frequently confused, conflated, or used interchangeably. They are, in fact, distinct dimensions of human identity that can combine in any configuration:

• Biological Sex: The physical characteristics — chromosomes (typically XX or XY), hormones, gonads, and anatomy — assigned at birth based on external appearance. Importantly, biological sex itself exists on a spectrum — approximately 1.7% of people are born intersex, with sex characteristics that don't fit typical binary definitions.
• Gender Identity: Your internal, deeply held sense of being a man, woman, both, neither, or something else entirely. This is psychological and neurological. It is not determined by biological sex, though it often aligns with it (cisgender individuals).
• Gender Expression: How you present your gender outwardly — through clothing, mannerisms, voice, and behavior. This can be masculine, feminine, androgynous, or fluid. Expression does not determine identity.

Example: A transgender woman (identity: woman, assigned male at birth) may express femininity through clothing and mannerisms. A non-binary person may dress in ways that mix or challenge gendered expectations. A cisgender man who enjoys traditionally feminine hobbies has not changed his gender identity — he is simply expressing himself freely.

Neurobiology of Gender Identity

Several studies have found neurological correlates consistent with gender identity that differ from biological sex in transgender individuals. A 2018 meta-analysis of neuroimaging studies found that transgender individuals often show brain activation patterns intermediate between or resembling those of their experienced gender rather than their sex assigned at birth. This suggests gender identity has a neurobiological basis.

Gender Identity Development

Most children have a stable sense of gender identity by age 4–6. For transgender children, this sense of being in the "wrong" body often emerges during early childhood, persisting through puberty and adulthood. Puberty frequently intensifies dysphoria — the distress caused by incongruence between one's internal gender and one's developing body — making adolescence a particularly critical period for transgender youth.

The Kinsey Scale (1948)

Alfred Kinsey's groundbreaking research established that human sexuality exists on a continuum rather than a binary. His 7-point scale ran from 0 (exclusively heterosexual) to 6 (exclusively homosexual), with most people falling somewhere in between. His data showed that 37% of males had at least one same-sex experience to orgasm after adolescence — a finding that shocked the world and permanently altered scientific understanding of sexuality.

The Klein Sexual Orientation Grid

Fritz Klein's model recognized that the Kinsey scale was too simple — it failed to capture romantic vs. sexual attraction, past vs. present vs. ideal, and the social/emotional dimensions of orientation. The Klein Grid has 7 variables (sexual attraction, sexual behavior, sexual fantasies, emotional preference, social preference, self-identification, and hetero/gay lifestyle) rated across three timeframes (past, present, ideal). This richer model better captures bisexual, pansexual, and fluid experiences.

Sexual Fluidity

Sexuality can shift over time for some people, particularly women (Lisa Diamond, 2008). This is not evidence that orientation is a choice — it is evidence that it is complex and sometimes non-linear. A woman who identified as straight in her twenties and as bisexual in her thirties hasn't "chosen differently" — her capacity for same-sex attraction was always present, and her circumstances, relationships, and self-understanding evolved.

Tritiya-Prakriti: The Third Nature

Ancient Vedic and Sanskrit texts describe tritiya-prakriti — "third nature" — as a recognized, named category of people who were neither purely masculine nor purely feminine. The Kamasutra by Vātsyāyana (4th–5th century CE) devotes an entire chapter (Chapter 9, Book 2) to erotic same-sex behavior, describing it with the same clinical curiosity and non-judgmental tone as heterosexual practices. This is not taboo content hidden in footnotes — it is central, mainstreamed, and matter-of-fact.

Khajuraho Temple Sculptures

The Khajuraho temples (10th–11th century CE, Madhya Pradesh, UNESCO World Heritage Site) contain explicit sculptures depicting same-sex erotic encounters among both men and women. These are not marginalized carvings on distant corners — they are prominent, skillfully crafted, and displayed alongside depictions of heterosexual intimacy and divine subjects. The temple complex was not hidden; it was the pride of the Chandela dynasty. Example: The Lakshmana and Kandariya Mahadeva temples both feature clearly depicted same-sex couples in intimate poses, carved with the same artistic care as all other subjects.

Hijra Communities: A Millennial History

Hijra communities — people born male who identify as neither fully male nor female, often transgender women — have existed in South Asian society for at least 4,000 years. They are mentioned in the Ramayana and Mahabharata. During the Mughal era, Hijras served as trusted court officials, administrators, and religious functionaries. Colonial British law criminalized Hijra communities under the Criminal Tribes Act (1871), beginning centuries of systematic persecution. Legal recognition was restored by the NALSA judgment in 2014.

Queerness in Indian Mythology

Section 377: A Colonial Import

Section 377 of the Indian Penal Code — which criminalized "carnal intercourse against the order of nature" — was drafted by Thomas Babington Macaulay and enacted by British colonial authorities in 1861. It was modeled on the British Offences Against the Person Act (1828), itself reflecting Victorian Christian moral values. It was not derived from Indian tradition. It was imposed on a civilization that had non-judgmentally depicted same-sex love in temple art and sacred texts for over a thousand years before British arrival.

The Criminal Tribes Act (1871)

This colonial law designated entire communities — including Hijra communities — as "criminal by birth," subjecting them to registration, surveillance, and legal persecution. It effectively criminalized an entire gender identity that had been legally recognized and socially integrated for millennia. The psychological and social damage from this deliberate persecution continues today in the form of marginalization and stigma.

History of LGBTQ+ Activism in India — Timeline

Meyer's Minority Stress Model is the most empirically supported framework for understanding why LGBTQ+ people have higher rates of mental illness than the general population. Crucially, it locates the problem not in LGBTQ+ identity itself — but in the chronic psychological burden of existing in a stigmatizing social environment. The model distinguishes two categories of stressors:

Distal Stressors (External)

• Discrimination: Being denied jobs, housing, or services because of LGBTQ+ identity. Example: A transgender person being denied a hotel room, or a gay couple being refused service at a restaurant.
• Harassment & Violence: Verbal abuse, physical attacks, sexual violence targeted at LGBTQ+ people. Dr. Parihar's research found 80% of survey participants had experienced verbal abuse and 42% physical violence.
• Legal Exclusion: Under Section 377 (pre-2018), LGBTQ+ people faced criminal liability for consensual intimacy. The legal system itself was a source of stress.

Proximal Stressors (Internal)

• Internalized Stigma: When LGBTQ+ individuals absorb society's negative messages and direct them inward as self-hatred or shame. Example: A gay man who believes he is "fundamentally wrong" and experiences shame when he feels attraction.
• Concealment: Actively hiding one's identity requires constant vigilance, performance, and emotional labor. Research shows identity concealment correlates with significantly elevated cortisol (stress hormone) levels.
• Expected Rejection: Anticipating rejection or harm based on past experiences — scanning every new environment for safety, pre-emptively avoiding disclosure.
• Chronic Vigilance: The exhausting state of constant alertness about whether it is safe to be oneself in any given moment or environment.

"Log Kya Kahenge" — The Four-Word Prison

"What will people say?" — four words that govern millions of Indian lives, but fall with particular force on LGBTQ+ people. The collectivist structure of Indian society, in which individual identity is deeply entangled with family reputation, caste standing, and community perception, creates specific forms of minority stress that Western models do not fully capture.

Example: A 25-year-old gay man in Kota who knows his family will be "dishonoured" in their mohalla if his identity is discovered does not simply face personal rejection — he faces the collapse of his family's social standing, his younger siblings' marriage prospects, his parents' dignity in front of relatives. This layered burden is qualitatively different from Western coming-out narratives.

Family Surveillance

In India, many LGBTQ+ people well into their twenties and thirties remain under direct family observation — living at home, financially dependent, with calls monitored, phone checked, social movements tracked. Coming out carries the risk not just of emotional rejection but of surveillance intensification, forced psychiatric treatment, or arranged marriage to "fix" the perceived problem.

Marriage Pressure

By age 24–26, most Indian families begin active pressure toward arranged marriage. For LGBTQ+ individuals, this creates an agonizing timeline: either come out (with attendant risks) or enter a heterosexual marriage that is dishonest to one's partner and psychologically damaging to oneself. Many LGBTQ+ Indians choose the latter — resulting in broken families and profound suffering for all involved.

The Kota Student Context

Kota's coaching institute culture creates a specific LGBTQ+ experience: extreme academic pressure, surveillance dormitories, homosocial environments that complicate friendship and attraction, no access to mental health support that is LGBTQ+-literate, and the additional shame of "failing" if one seeks help. Dr. Parihar's study included a Kota student whose severe depression was attributed to JEE stress — but whose real distress was about discovering her queer identity with no safe person to tell.

Internalized Homophobia

When a gay or lesbian person absorbs the negative messages about homosexuality from family, religion, media, and society, and turns those messages inward, the result is internalized homophobia: self-directed shame, disgust, or hatred about one's own attraction and identity. Signs include: intense shame when feeling attracted to the same gender; aggressive rejection of any association with "gay" things; compulsive heterosexual behavior to "prove" normalcy; attempts to pray, will, or think one's way out of attraction.

Clinical Example: A gay man who holds progressive views about LGBTQ+ rights in the abstract but privately feels disgust and shame about his own desires, cannot maintain relationships because intimacy triggers intense self-hatred, and has recurrent intrusive thoughts about whether he is "really" gay. This is internalized homophobia — and it responds well to affirming therapy that challenges the original messages.

Internalized Transphobia

A transgender person who has absorbed societal contempt for trans identities may delay transition, deny their gender identity, engage in excessive self-harm when gender dysphoria peaks, or believe that their body is "wrong" rather than that society's rigid categories are wrong. Internalized transphobia is compounded in India by the lack of positive trans representation and the legal, social, and economic obstacles to transition.

Internalized Biphobia

Bisexual people face "double erasure" — not fully accepted as queer by some LGBTQ+ communities, and not accepted as straight by heterosexual society. Internalized biphobia manifests as: denying one's bisexuality, insisting on a "true" orientation (either gay or straight), shame about attraction to multiple genders, difficulty maintaining relationships due to fear of being perceived as "confused" or "unfaithful." Dr. Parihar's study found bisexual respondents had the highest rates of self-harm (41.6%) and suicidal ideation (50%), supporting the urgent need for bisexual-specific mental health support.

The dominant coming-out narrative in Western LGBTQ+ culture follows a particular arc: discover identity → disclose to family → either be accepted or leave → build independent queer life. This model assumes a degree of economic and housing independence that most young Indians do not have — and a social structure in which individual identity is separable from family identity.

In India, the self is more relational. One's identity is partly constituted by one's family, caste, and community. Coming out doesn't just affect the individual — it affects the family's standing in society, the marriage prospects of siblings, the "izzat" (honour) of parents. This is not a failure of family — it is a cultural architecture that creates specific challenges for LGBTQ+ self-disclosure.

Indian Models of Disclosure

• Negotiated Disclosure: Coming out gradually, selectively, with careful calibration of who can handle what information when. Not full disclosure to everyone, but strategic, partial authenticity.
• Silent Acceptance: A pattern common in Indian families where the LGBTQ+ identity is known but never explicitly acknowledged — a kind of collective social fiction that allows family cohesion while avoiding confrontation. The gay son's partner is introduced as a "close friend." Everyone knows. No one says it. This can provide a form of protection, though it also prevents full authenticity.
• Partial Disclosure: Out to siblings but not parents. Out to parents but not extended family. Out online but not offline. Many Indian LGBTQ+ people live in multiple disclosure layers simultaneously.
• Compartmentalization: Maintaining completely separate lives — a "queer self" that exists in certain spaces, relationships, and times, and a "family self" that conforms to expectations. This carries significant psychological costs but may be the safest available option in certain situations.

Queer Guilt & Emotional Debt

Indian LGBTQ+ people frequently express a specific form of guilt: the sense of "owing" parents the conventional life they sacrificed for — the heterosexual marriage, the grandchildren, the socially respectable family unit. This "emotional debt" framing is deeply painful because it creates a structure in which being authentic feels like a betrayal of love. Affirming therapy can help individuals understand that authentic love does not require self-erasure — and that parents' wellbeing is ultimately better served by their child's genuine happiness.

Absolutely not. The American Psychiatric Association removed homosexuality from the DSM in 1973. The World Health Organization removed it from the ICD in 1990. The Indian Psychiatric Society's position (2018) explicitly confirms that LGBTQ+ identities are normal variants of human sexuality — not disorders. Being LGBTQ+ is a natural part of human diversity, as natural as being left-handed. The suffering experienced by LGBTQ+ people comes from societal discrimination, family rejection, and stigma — not from the identity itself. Example: A gay man who grows up in a fully accepting family shows no higher rates of mental illness than his heterosexual peers. It is the discrimination, not the orientation, that creates psychological distress.

बिल्कुल नहीं। भारतीय मनोचिकित्सा समाज की स्थिति पुष्टि करती है कि LGBTQ+ पहचान मानव कामुकता के सामान्य रूप हैं — विकार नहीं।

No. Sexual orientation is not a conscious choice and cannot be changed by any known method. It is shaped by a complex interaction of genetic, hormonal, and developmental factors during early life. Conversion therapy — practices claiming to change orientation — has been condemned by every major medical body internationally. Evidence shows it causes significant, lasting harm: depression, PTSD, anxiety, suicidal ideation. The Madras High Court (2021) explicitly prohibited conversion therapy practices in India. Not only does it not work — it causes serious injury. Orientation can be suppressed (at great psychological cost) but not changed.

नहीं। यौन अभिविन्यास एक सचेत विकल्प नहीं है और इसे किसी भी ज्ञात विधि से नहीं बदला जा सकता। मद्रास उच्च न्यायालय (2021) ने भारत में रूपांतरण चिकित्सा को स्पष्ट रूप से प्रतिबंधित किया है।

Yes, fully. On 6 September 2018, a 5-judge bench of the Supreme Court unanimously struck down Section 377 in the case of Navtej Singh Johar v. Union of India. The Court held that sexual orientation is intrinsic to identity, protected under Articles 14 (equality), 15 (non-discrimination), 19 (expression), and 21 (dignity and privacy). Chief Justice Dipak Misra stated: "History owes an apology to the LGBT community and their family members on account of the delay in providing redressal for the ignominy and ostracism that they have suffered through the centuries." Being gay, lesbian, or bisexual is fully legal in India.

Conversion therapy refers to any practice — psychiatric, psychological, religious, or folk — that attempts to change a person's sexual orientation or gender identity. This includes shock therapy, aversion conditioning, prayer interventions, "corrective" methods, and attempts to change gender expression by force. It is not offered at Asha Wellness Sanctuary — ever. Dr. Akash Parihar is a QACP-certified provider who provides exclusively affirming, evidence-based care. Conversion therapy is not just ineffective — it is harmful. Multiple studies show it significantly increases suicide risk. The Indian Psychiatric Society condemns it. The Madras HC has prohibited it.

Higher rates of depression, anxiety, and suicidality in LGBTQ+ populations are explained by the Minority Stress Model — chronic exposure to prejudice, discrimination, stigma, family rejection, and the psychological burden of concealment. Crucially, the problem is not the LGBTQ+ identity itself — it is society's response to it. In genuinely affirming environments, LGBTQ+ mental health outcomes are comparable to the general population. This is the strongest argument for affirmative care: treating the real cause (minority stress from discrimination) rather than targeting the identity.

No — this is one of the most powerful and harmful colonial myths. Same-sex love and gender diversity are documented throughout Indian history: in the Kamasutra (4th century CE), Khajuraho temples (10th–11th century), Puranic mythology (Shikhandi, Ardhanarishvara, Mohini), and in the living Hijra tradition spanning thousands of years. Ironically, homophobia in India was introduced through British colonial law — Section 377 was drafted by British officials in 1861, based on Victorian Christian morality. Queerness is not Western. The criminalization of queerness was. क्वियरनेस पश्चिमी नहीं है। क्वियरनेस का अपराधीकरण पश्चिमी था।

Yes — millions of LGBTQ+ people hold deep faith. Hinduism has rich traditions of gender diversity and same-sex love that predate Victorian colonialism. Many Islamic scholars offer affirming interpretations. Affirming strands exist within Christianity, Sikhism, and Buddhism. The tension between faith identity and LGBTQ+ identity is one of the most psychologically complex challenges faced by queer people of faith. Affirming therapy can help navigate this tension with compassion — without forcing a choice between two genuine parts of who you are.

Internalized homophobia occurs when an LGBTQ+ person absorbs the negative societal messages about their identity and directs them inward as self-hatred, shame, or disgust. It can manifest as: depression, self-destructive behavior, aggressive rejection of association with queer things, intense shame when experiencing attraction, difficulty maintaining intimate relationships. It is one of the most common presenting issues in LGBTQ+ affirming therapy — and one of the most treatable. The goal is to unpack where those messages came from (family, religion, media, peers), examine their validity, and replace them with self-compassion and pride.

Yes — this is a serious public health concern. LGBTQ+ youth are significantly more likely to experience suicidal ideation and attempts. However, this is not inevitable. Dr. Parihar's research found that sexual orientation per se is not a risk factor for suicidality — it is the minority stress, family rejection, and lack of support that create risk. Family acceptance is the single strongest protective factor. LGBTQ+ youth from fully accepting families have suicide rates comparable to the general population. If you are in crisis right now, please call iCall immediately: 9152987821.

Affirmative therapy — also called LGBTQ+-affirming therapy or QACP (Queer Affirmative Counselling Practice) — explicitly validates and supports LGBTQ+ identities rather than treating them as problems. It helps clients: process minority stress and trauma; unpack internalized shame; improve relationships; manage depression and anxiety; explore identity with a supportive guide; and build resilience. Crucially, it never attempts to change, redirect, or "manage" the LGBTQ+ identity itself. Dr. Akash Parihar is a QACP-certified provider — one of a limited number in Rajasthan.

Femme invisibility is the systematic erasure of feminine-presenting LGBTQ+ people, whose queer identity is routinely assumed away because they "don't look gay." It affects queer women, non-binary femmes, feminine gay men, and anyone whose queerness isn't immediately legible by conventional markers.

Example: A bisexual woman with long hair who tends to wear dresses enters a healthcare clinic and fills in her relationship details. The doctor assumes she is in a heterosexual relationship. Her sexual health questions are filtered through a heterosexual lens. Her partner may be a woman — but that partner is rendered invisible by the doctor's assumption. This is femme invisibility in a medical context — and it has real health consequences.

How Femme Invisibility Manifests

• Being told "you don't look gay" — as if it were a compliment rather than an erasure
• Being automatically assumed to be straight in social, medical, and professional settings
• Being erased within LGBTQ+ spaces themselves that center more visibly queer presentations
• Having to repeatedly come out because people "forget" or actively disbelieve
• Romantic partners dismissing the validity of a femme queer identity
• Being excluded from queer community events due to "looking too straight"

Psychological Impact

• Chronic invalidation — functionally similar to microaggressions in cumulative effect
• Identity doubt: "Am I really queer enough to claim this community?"
• Exhaustion from the constant labor of re-explanation and re-coming-out
• Imposter syndrome within the LGBTQ+ community
• Higher rates of depression among bisexual femme women — partly due to this specific erasure

Heteronormativity is the cultural and institutional assumption that heterosexuality is the default, normal, and expected form of human sexuality — and that relationships between a cisgender man and a cisgender woman are the standard around which society organizes itself. It is so pervasive that it is usually invisible to those who fit the norm.

Examples in Daily Indian Life

• Forms: Hospital intake forms with only "husband/wife" options; tax forms assuming only opposite-sex joint filings; insurance forms that don't recognize same-sex partners.
• Medical contexts: Doctors who ask women only about male partners; gynecologists who assume all patients are or will be sexually active with men; psychiatrists who assume all patients want conventional heterosexual relationships.
• Family events: "Beta, when will you get married?" always directed toward a future heterosexual marriage; relatives assuming all adults will eventually produce children through a heterosexual partnership.
• Media: Films, television, and advertising that overwhelmingly show only straight couples — making LGBTQ+ people feel invisible, abnormal, or as afterthoughts.

How It Harms

Heteronormativity causes chronic erasure, the exhausting labor of constant difference, and the emotional cost of never seeing oneself reflected in mainstream culture. For LGBTQ+ people, it means navigating a world built for someone else — while being asked to explain the deviation. It also harms heterosexual people who don't conform to rigid gender scripts: the man who is emotional, the woman who is assertive, the heterosexual couple who chooses not to have children. Heteronormativity doesn't just harm LGBTQ+ people — it constrains everyone.

A demiromantic person only experiences romantic attraction after forming a deep emotional bond with someone. This is distinct from simply being "slow to fall in love" or "picky" — demiromantics experience no primary romantic attraction at all until a strong emotional connection is first established.

• You have never experienced "love at first sight." The idea of feeling romantic attraction to someone you've just met feels genuinely incomprehensible — not just unusual, but alien.
• Your romantic feelings develop only after deep knowing. They emerge through shared experience, trust, vulnerability, and time — not through appearance, charm, or initial chemistry.
• Celebrities, attractive strangers, and "crushes" on people you barely know make no emotional sense to you. You understand intellectually that others experience this — you simply don't, and never have.
• Dating apps feel deeply alienating. Choosing a romantic prospect based on photographs and brief text exchanges is fundamentally disconnected from how you actually form attraction.
• Your most significant romantic relationships began as friendships. The transition from deep friendship to romantic feeling is how attraction typically works for you.
• You've gone extended periods without romantic attraction to anyone — not because you were sad or lonely, but simply because no deep bond was present to trigger attraction.
• When you do develop romantic feelings, they are intense. Because they are deeply bound to a specific emotional connection, they are not casual or easily transferable.
• Physical appearance and charm alone have never been sufficient. Personality, emotional depth, intellectual connection, and shared history are foundational — aesthetics are secondary at best.
• You felt abnormal when peers described immediate crushes. You heard others talk about instant attraction and couldn't relate — wondering if something was wrong with you that you simply didn't feel what they described.

Asexuality is characterised by the experience of little or no sexual attraction to others. It is not the same as celibacy (a behavioral choice), not caused by trauma, not a medical condition or hormonal deficiency, and not "waiting for the right person." It is a sexual orientation — approximately 1% of the population, though likely higher given limited research and visibility.

Allyship is not a label you claim — it is a practice you sustain. It requires ongoing education, willingness to be uncomfortable, and consistently centering LGBTQ+ voices rather than your own comfort or reputation.

Register as an ally on this page ↓ — and help build a network of support for LGBTQ+ people in Kota and Rajasthan.