Sexuality studies is not a siloed discipline—it is an interdisciplinary portal through which the very architecture of society can be understood. At its core, sexuality is not just about bodies or acts; it is about meaning-making. It is about how we are taught to relate to ourselves, to others, to desire, to power, to shame, to joy, and to difference. To study sexuality is to study the evolution of human consciousness, social organization, and political control. Sexuality intersects with psychology, neuroscience, anthropology, history, language, religion, law, art, dance, music, media, and medicine. It is woven into the aesthetic and moral codes of culture, into the rituals of belonging and exclusion, into the very grammar of what is considered sacred or profane. It is through sexuality that societies codify gender roles, delineate citizenship, draw the boundaries of race, caste, class, and even conceptualize deviance and normativity. Throughout history, revolutions—whether political, religious, cultural, or technological—have been intimately linked with shifting notions of sexuality. From the policing of sexuality during colonization and enslavement, to the use of sexual regulation as a tool of state power, to the feminist, queer, and sexual liberation movements, we see how sexuality has served both as a site of control and as a battleground for resistance and reimagination. Sexuality studies also enables us to understand how institutions—schools, prisons, religions, families, and medical systems—intervene in the formation of desire and identity. It examines how the body becomes a text upon which laws, taboos, fantasies, and violences are inscribed. Whether examining orgasm through the lens of neuroscience, or tracing how colonial empires criminalized non-heteronormative pleasures, sexuality offers us a rich analytical lens for understanding power, pleasure, oppression, and liberation. It asks: who is allowed to feel good? Who is policed for feeling good? Who defines what pleasure is, and what is punishable? Ultimately, sexuality studies is a lens into the soul of a society—its fears, its fantasies, its contradictions, and its possibilities. It forces us to confront the deep entanglements between the erotic and the political, reminding us that to study sexuality is to study humanity in its most raw, regulated, and revolutionary form.

My decision to pursue sex education as a career began in childhood—not through formal inspiration, but through resistance. From a young age, I was conditioned to obey the patriarchal codes of a society that demanded silence, modesty, and obedience from vulva-bearing bodies. Patriarchy maintained its hold by controlling sexuality and suppressing access to knowledge. I remember sitting in a 6th-grade classroom during my school’s first and only attempt at abstinence-based sex education. The boys were excused to play outside, while the girls were instructed to keep their helms long and knees shut. What followed was a vague, moralizing lecture on menstruation and abstinence that left us confused, ashamed, and silenced. We were taught to keep our curiosity quiet so the boys could remain untainted. I found that absurd. At 11, I began talking to my peers (boys), as we played on the streets where I grew up—answering their questions about bodies and sexuality in a language we could all understand. Though those early conversations were informal and unsanctioned, they were rooted in a sincere desire to foster understanding, dismantle shame, and make sexuality less terrifying. Years later, I continued this work more formally in my engineering college, organizing peer-led workshops under the banner of Rape Fossilization, run by the student-led club, Educate The Youth. I continued to address mating behaviors, consent, dating, monogamous and non-monogamous lifestyles, kink, BDSM, alt sex, prostitution, STI/STDs, medical conditions and so on, in order to nullify the stigma associated with sexuality, sensuality and eroticism, and to create a safe space for queries and curious selves to be nurtured and received. Even after relocating to a so-called progressive country, the USA, I witnessed that erotophobia, misogyny, and rape culture were not left behind. These realities reaffirmed my purpose: to become a sex educator committed to trauma-informed, culturally rooted, and pleasure-centered approaches that deconstruct patriarchal, post-colonial, and racial ideologies shaping how we understand sexuality today.

In the world of sexology, I occupy multiple interconnected roles: a researcher, educator, consultant, care provider, activist and a social entrepreneur—grounded in a trauma-informed, decolonial, and pleasure-centered framework. My work aims to expand and transform sexology by centering marginalized voices, healing intergenerational trauma, and reclaiming pleasure as a radical act of resistance and restoration. As the founder of Pillow Talk With Nixi, I have pioneered several educational, therapeutic and entrepreneurial initiatives: InclusiSex Studies Initiative, offering a holistic sex education, featuring topics ranging from behavioral sciences, anthropology, politics, neuroscience, genetics, history and gender and sexuality studies. Curious Research Cortex, focusing on the intersections of human sexuality with neuroscience, genetics, physiology, behavioral sciences, anthropology, linguistics, history, quantum mechanics and biopolitics. Soul Sync Sanctuary, a culturally sensitive therapeutic space that combines Western Psychology and Medicine with Eastern Healing Modalities and Traditional Medicine. It features the Cultural Spa and the Erotica Infused Club. Sex Scholars Library, a curated virtual library of BIPOC-authored books for sexuality professionals, designed to decolonize sex-ed spaces, to invite a cross-cultural understanding of gender and sexuality studies. Sexual Revolution: Redefining Narratives One Chapter at a Time is an evolving collection, offering nuanced, evidence-based insights that honor the complexities of human sexuality. Each chapter in the symposium is a step toward a more informed, inclusive, and liberated understanding of sex. Let us delve into Unfiltered, Unapologetic and Unconventional conversations with other groundbreaking sexuality professionals. South Asian Sexuality Professionals, an Empowered Eros Alliance, that fosters inclusivity and cultural sensitivity within the South Asian diaspora, as it embarks on a journey to develop culturally relevant and empowering sex ed resources.

My real interest is deeper than sexuality, it is to study culture and human behavior. Sexuality is but a vehicle I employ to answer these deeper questions I ask. Pleasure is political. It is ancestral, sacred, and subversive. In a world where caste, colonialism, patriarchy, and trauma have scripted bodies into silence, shame, and surveillance, reclaiming pleasure becomes an act of erotic justice. Western sexology has long reduced the erotic to function—orgasm as outcome, desire as disorder, bodies as objects of clinical intervention. This framework enacts epistemic violence, erasing indigenous sensualities, non-linear arousals, and cosmologies where sexuality is relational, ecological, spiritual. A pleasure-focused sexuality studies resists this flattening. It honors the pluriverse of erotic knowledges. It grounds itself to Tantra, Sufism, Osunality and Kunyaza, Sankofa and Afropresentism. It recognizes that orgasm is not just a muscular event—it is a memory, an offering, a story in the body. It centers plurilogues over monologues and dialogues, dismantling the academic gatekeeping of who gets to define what feels good. Pleasure-focused sexuality studies is not about indulgence, it is about integrity. It affirms that joy, curiosity, softness, and embodiment are not trivial: they are technologies of survival and resistance. It is a field that refuses to separate liberation from sensation. To study pleasure is to study possibility: how bodies remember, how healing happens, and how we become sovereign again, through touch, through sound, through slow unraveling into selfhood that is decolonized and whole.

I am a cisgender, androsexual, upper-middle class, abled-passing, well-educated, English-speaking woman born into an erotophobic, patriarchal Indian society. I am a sexual assault survivor, and I live with ADHD (co-occurring with complex PTSD, Dissociation, Derealization-Depersonalization, Cognitive Disengagement Syndrome, High Sensitivity & mild ASD), Severe Anxiety & Depression, Sleep Apnea, Anemia and Eosinophilic Esophagitis. My neurodivergence shapes not only how I process the world, but how I build alternatives to it—through nonlinear time, heightened perception, and a deep sensitivity to systems of injustice and embodiment. I locate myself at the intersection of both privilege and precarity, and it is from this lived experience that I approach sexuality: as a space where power, pain, pleasure, and possibility collide. I am the First Indian AASECT Certified Sex Educator, a Behavioral Neuroscience Consultant, and a trauma-informed, interdisciplinary sexuality researcher committed to reclaiming the erotic as sacred, sovereign, and socially entangled. My work is Kink+, LGBTQIA+ inclusive, Sex Work affirming, and grounded in the liberation of BIPOC, neurodivergent, and historically marginalized communities. I challenge Western sexology’s clinical frameworks and pathologizing narratives by offering decolonial, culturally restorative, and pleasure-focused approaches that recognize erotic justice as essential to healing. I teach through plurilogues—multi-voiced, cross-cultural dialogues that center ancestral knowledge, embodied neurobiology, somatic wisdom, and ecological consciousness. I do not come to this work as a fixed authority, but as a witnessing presence—curious, committed, and always learning. To me, pleasure is not a luxury, it is a decolonial imperative. A return to self. A refusal to fragment. A remembering.

I understand intersectionality as the acknowledgment that people experience overlapping systems of oppression such as: Environmental Injustice & Climate Stress Colonialism & Postcolonial Stress Patriarchal Control Authoritarianism & Political Oppression Fascism & State-Sanctioned Violence Religious Dogma & Oppression Capitalist Exploitation Financial Control & Exploitation Caste-Based Discrimination Classism & Economic Disparities Poverty & Resource Scarcity Racism & Xenophobia Colorism & Beauty Standards Acculturation Stress & Identity Conflict Structural & Interpersonal Violence Childhood Neglect & Adverse Experiences Sexual Violence & Coercion Emotional & Psychological Abuse Substance Abuse Exposure & Familial Instability Body Terrorism & Fatphobia Ableism & Disability Neglect Ageism & Elder Neglect Sex & Gender-Based Discrimination LGBTQ+ Oppression & Abuse Heteronormativity, Amatonormativity & Relationship Hierarchies These intersections uniquely shape how individuals experience the world, and react to it. This awareness informs every aspect of my facilitation: from the content I present, to how I hold space, to the access tools I integrate. I prioritize accessibility and cultural relevance by using multi-sensory learning methods, decentering Western narratives, and tailoring examples to reflect the lived experiences of BIPOC, disabled, queer, neurodivergent, and third-culture individuals. Intersectionality also shows up in how I adapt in real time—paying attention to who is not participating, who feels erased, or who is being centered too often. I actively create space for voices that have historically been silenced by ensuring discussion norms protect against domination, inviting anonymous participation, and validating culturally rooted knowledge systems. My intersectional lens isn’t just a political stance—it’s a pedagogical tool that ensures no one is asked to fragment or simplify themselves to be “palatable” in the classroom.