indian woman are no more sati savitri these days.when u read indian news papers u can read alot about them.woman are turning bitches and sending their own pornography mms on mobiles like in simla these days. if a rapist in delhi nurse propose her to marry to escape life term ,it is nobel gesture on his part to change the life of nurse and himself.he should be given chance to make his life better.why shit woman organisations of delhi run by birinda krat and kiron bedi and sheila dixit make hue and cry??it is misguiding ngos in india run by brainless women.who will marry a rape victim with one eye blind???only rapist can.why they donot understand??

The link between the explosive community by pornography in its specifically vexed liquid modern incarnation and territoriality is, however, by no means necessary and certainly not universal. Most contemporary explosive communities are made to the measure of liquid modern times even if their spread can be territorially plotted; they are, if anything, exterritorial(and tend to be all the spectaculary successful the freer they are from hitherto territorial constraints)-just like the identities they conjure up and keep precariously alive in the brief interval between explosion and extinction. The blue movies "explosive"nature chimes well with the identities, the communities in question tend to be volatile, transient and "single-aspect"of domesticated sound and fury as maleviolent seizure of interacting taboos of vociferous brittle cloak`s...

The English language figures prominently in these women`s articulation of concepts of heterosexuality, romantic love, and marital intimacy. Although it is possible to express these concepts in Urdu/Hindi, for example, these middle-class women relied on phrases and sentences in English to tell narratives on matters of heterosexuality. All of this views were more or less bilingual, they were predominantly in English, interspersed with words and phrases in Urdu/Hindi. Some women shifted comfortably between Urdu/Hindi and English to express themselves. In general, the language of heterosexuality tended to be somewhat abstract and allusive rather than formal and concrete. For example, no woman spoke directly of the first time s/he had sexual intercourse or had sex with a humankind of gender object. The language was largely metaphoric, with the words such as sex and orgasm being somewhat sparingly used by all of us-(subject foregrounds). Instead, we use phrases such as physical relations and doing it...
The womens narratives of erotic heterosexuality destabilize stereotypical assumptions about the nature of heterosexuality in the lives of middle-class women in contemporary Pakistan/India. By not posing these narratives within a framework of heterosexual repression. I hope to enhance understanding of the proliferation of different discourses of heterosexuality, desire, and pleasure and their normalizing effect-(instead of blue films). More specifically, this perspective also raises crucial questions about how these narratives on sexuality are being normalized as hetreosexuality and regulated through the difference discourse of sexual respectability. If the regulation of heterosexuality is indeed through specifications of normality, pleasures, sensations, and sexual expectations, then it is clear that the deployment of sexuality may not be limited to the West nor easily circumscribed within the boundaries of the contemporary Pakistan/Indian nation-state. To that extent these narratives reveal much about what may be specific and what may be more general in the social regulation (also by blue films) of womanhood across diverse social locations. Ther must be much more post-colonial narratives on that liquid stake ought to be convexed...