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Ah, childhood! If I could go back in time and experience those moments again. I didn't yearn to be a grown-up. I was the oldest in my generation so I had enough power to boss around the brood that followed after me, thanks to my parent’s big families. Being the firstborn, I had enough influence over my uncles and aunts, enjoying all the attention and warmth of the family for a period. Moreover, I came into a family with very few females, so I was received with much anticipation. I thoroughly basked in that glory till the younger ones came along; one by one. But even then, I was the big sister. I never bullied them, but they would probably have a different story. For the time being, it's my story, so I decide to place on record that I was a very gracious big sister. Summer holidays and school holidays were times when all of us came together at our ancestral home. One day, all of us were sitting together and playing. My ammachi (grandmother) called out for me. I picked myself up very reluctantly, knowing I couldn't say anything. As I approached my ammachi, I had a look of displeasure on my face because I knew she was going to give me some chores to do. She said, “Maria, please fold Grandpa's shirts and keep them in the cupboard.” One look at my face, and my grandmother knew what was going on in my mind. Then, she told me, "Do you know why I called you from that lot? It's because only you can do a perfect folding. Grandpa always says that when you do it, it doesn't even have to be ironed.” My face lit up and I took to the task with all my prowess. In my excitement, I forgot about my cousins playing on the other side of the house and most importantly, I was so preoccupied with impressing my grandparents that I took no notice of the fact that I had never folded my grandpa's shirts before! And oh my, did I not do a good job! So here was my first management lesson from my grandmother, who was no MBA graduate. She not only got the work done but also got the best out of a cranky 10-year-old with harmless flattery. Flattery is a word with a bad reputation, often considered in a negative context. But is it always that bad? Flattery feeds directly into our ego and self-identity. It makes us feel good about ourselves, so naturally, we are not immune to its charms. It affects our behavior outside of our awareness. We tend to respond more positively to situations, people, and products that make us feel good about ourselves; so says the psychologists, not me! Like the child who said the emperor is naked, sometimes we need to be brutally honest. But it's okay to boost each other’s ego once in a while and lift self-confidence with small words of praise and flattery. Believe me, it works like magic!

They say that art appreciation is also an art form. The art and culture of any nation is the backbone of its civilization. India stands apart on the global stage as the amalgamation of multicultural, pluralistic value systems, beliefs, traditions, fairs, festivals, rich classical music and dance forms, handicrafts etc. But people who understand and appreciate Indian art and culture are a dying breed. One can always argue that there are more pressing problems than cultural illiteracy that ails our country. But given the current state of affairs the very ethos of the Indian civilization, which is in great part embodied in our art and culture, it will die a slow and painful death. In these harsh times when artists of great talent languish in sheer neglect, is it not the need of the hour to salvage and reclaim the legacy of our heritage, a heritage that has taken thousands of years, and the toil of numerous artisans, poets, singers, dancers, sculptors, architects, performing artists et al to develop and preserve? Enter the advent of smartphones; the concept of what a person does with his or her leisure time has undergone a sea of change. Ask the average Indian youth of today if they have ever heard of a Raag Malhar or Bhairavi and I'm sure the answer would be a big no. Forget our parent’s generation, how many of us have been directly or otherwise been exposed to the classical arts and literature of our great country. Maestros like Bismillah Khan, M. S. Subbulakshmi, Bhimsen Joshi, Zakir Hussain, Hari Prasad Chaurasia, Shivkumar Sharma, Allahrakha, Kishori Amonkar, Ravi Shankar, Amjad Ali Khan, Vishwa Mohan Bhatt and so many more that are such intrinsic parts of the repository of rich Indian classical music, are probably just names one recalls from the GK textbooks. In the words of a former diplomat who is deeply concerned about the depletion of cultural enthusiasts or rasiks (people who enjoy and understand Indian art and culture), “India must rank as one of the most unique civilizations of the world, marked by great antiquity, substantial refinements and unprecedented audacity of thought. Why, then, do successive governments treat culture with such disrespect?” According to him, very little investment has been made in terms of money and priority when it comes to culture with the Ministry of Culture being clubbed with other subjects like tourism and at the same time inadequately budgeted, often leading to negligible development. “India must rank as one of the most unique civilizations of the world, marked by great antiquity, substantial refinements and unprecedented audacity of thought. Why, then, do successive governments treat culture with such disrespect?” Comparing this glum scenario with efforts put in by China and other Southeast East Asian countries by way of investing in state-of-the-art museums and galleries, along with art districts, rows of streetside cafes and art programs, one can only wonder at the commitment of our politicians towards our “Bhartiya Sabhyata” which the current dispensation often alludes to. There are two unfortunate consequences of this neglect of our cultural heritage- Cultural Indifference and Cultural Illiteracy. The former refers to the total lack of interest in our heritage, leading to a loss of balance between popular and classical culture. Can you imagine a jam-packed auditorium for a Bharatanatyam performance versus any crowd-pulling Bollywood dance number? In London, Hyde Park visitors throng both pop group shows as well as those showcasing western classical music. Our National Gallery of Modern Art hardly gets 30,000 visitors annually compared to the millions in the West. The second fallout which is cultural illiteracy refers to cultural militancy which compensates for one’s lack of knowledge. Culture becomes nothing but a mere slogan in the hands of the uninformed, which does unimaginable damage to the highly complicated fabric of our heritage. Modern India needs to reclaim the legacy of our great cultural heritage. Probably the faintest idea about Indian classical culture survived in the collective memories of the pre-millennial generation. Minimal exposure to the real India has only worsened the issue. Popular culture is held in great sway (mostly Bollywood and West based) in this land of the Natya shastras and amid the remnants of great dynastic monuments. Where are the world-class museums and art galleries that this country needs, and more importantly, where are the audiences for it? A revival of the arts through proper preservation and education at every possible level is the only solution to save it from the brink of extinction. The time for merely paying lip service to it has long passed. Proactive measures are urgently required to bring back the lost glory of our artists, most of whom languish in deprivation. Acknowledge, respect and uplift them. Cultivation of interest and promotion of our arts through popularisation via various media channels is a must, and most importantly, institutional investment in the arts and culture will surely bring back the audiences and keep India's unparalleled cultural tradition alive.

From the time the very first feature film “Raja Harishchandra” was produced in 1913, the Indian Film Industry has come a long way. The “Parallel Cinema” movement in the 1940s led by pioneers like Satyajit Ray gave way to the “Golden Age of Indian Cinema”, as described by many film historians. It was in the late 1970s that a criticism arose that the film body wasn’t doing enough to encourage Commercial Films. Then slowly came the rise of the Masala Films as we call it today. Unfortunately, as commercial films evolved, there came a time where content mattered less and viewership mattered more. To quote Walt Disney, a pioneer of the American animation industry: “Movies are powerful tools that have the ability to influence people. Therefore, it is important to use it in the right manner.” Films are powerful tools that have the potential to accentuate society’s most crucial and existing problems to a large mass of people. Unfortunately, not everyone in the film industry uses this powerful tool in the right manner. Many commercial films play a critical role in implanting and penetrating various stereotypes into people’s minds. “Movies are powerful tools that have the ability to influence people. Therefore, it is important to use it in the right manner.” The impossible beauty standards displayed in films and media has standardised beauty among the Indian public, the perfect body showcased in Indian films place some people under traumatic pressure to attain these standards. The age-old obsession with fair skin in India that mainly started during the colonial era persists in Indian society to date and is now mainly propagated by the Indian Film Industry. Despite Indians possessing a varied range of skin colours, most films only portray actors and actresses of fair complexion. A lot of us would have noticed the common convention of casting a dark-skinned person as a villain or a sidekick. What’s even more disheartening is that these stereotypes are depicted in kids cartoons as well, including popular ones such as ChhotaBheem. Indian cartoons rarely depict diversity, and consequently, we are teaching the young generation the same stereotypes instead of eliminating them. Indian Films vividly associates beauty, social status, personality and success with something so insignificant and trivial as skin colour. If you are dusky or don’t have the conventional body, people say it is a privilege to be cast as a lead actor or actress-but is it? One problem here is that being beautiful means being fair or having the conventional body type; the other is that it's high time that looks took a back-seat and talent became the parameter in the Indian film industry. Indian film industries cannot shy away from the fact that they have played a major role in normalising rape culture. From the 1970s to the 1990s, there was an obligatory inclusion of a rape scene, wherein the hero came to save the heroine. Nowadays, it’s a mandatory dance/item number in most Indian films. The dance sequences usually happen as a celebration; we are teaching the younger generation that commoditising a woman’s body is normal and an act of celebration. There is a dearth of representation of certain communities in Indian cinema. Moreover, sometimes the representation of certain communities is misleading to the public. From a country that boasts of diversity, we certainly have failed to showcase the diversity in our cinema. A lot of times there has been a misleading representation of certain communities in terms of ethnicity, religion, and even sexual orientation. For eg., the representation of the LGBTQ+ community in Indian cinema. There are very few, or none at all, to represent such minorities. Another question to be answered is: Should films depict violence? Violence has become an integral part of cinema that most of us couldn’t think about doing away with it. Yes, violence of all forms is present in society and we have to depict the reality in our films, but the question remains; is it portrayed in the right manner? There is a common practice to romanticise violence in films. Normalising the depiction of toxic relationships where the men are physically or verbally abusive and manipulating. Furthermore, justifying these actions as expressions of love is misleading society as a whole and several generations to come. These practices have normalised the idea of “toxic masculinity”. Additionally, actors who have called out such misogyny in films haven’t mustered any significant support. Recently I have noticed a huge rise in crime films that showcase disturbing crime scenes. Moreover, at times the film is depicted in such a manner the crime or murder is justified. The thought that it is alright to commit a crime if the purpose is right is a theory that has been attached to certain films. Consequently, what we are losing is the right and the ability to think for ourselves. In short, films should encourage people to be averse from practising any form of violence. But unfortunately, that isn’t always practised in films. People end up glorifying violence. Many actors responded by justifying that these are “R” rated films and the audience should know what to watch and what to follow as adults. Well, we have got to understand that we live in a country where a majority of the population worship and idolize heroes and heroines. We even elect them. We are inspired by the characters that the actors play on-screen and love to imitate them. Hence, these actors have a responsibility to fulfil. And I absolutely agree with the fact that there are a handful of people in the Indian film industry who are consistently working hard towards eliminating these practices and norms in the industry but they require tremendous support which we are indeed capable of providing. The film industry ought to realise the power they possess and channelise it in the right manner, I truly hope that they do realise that “with great power comes great responsibility”.

It’s pretty darn dark outside, and raining; I’m in my room, with the fan running and the tube-light switched on; I take a quick glance at the bottom-right of my screen: “04:17”. After berating myself for such obviously unhealthy behaviour for the next 3-or-so minutes, I, with the memory span of a goldfish, then proceeded to jump right back to where I was, probably browsing YouTube, or watching some anime, or some TV series, or some movies, or listening to some music, or... Had it been a one-time thing, or a sparse occurrence, I wouldn’t be writing a 500+ worded article for ‘The Stephanian Forum’. And it’s highly probable that I’m writing this very piece quite late into the night too! (Oh, the irony!) Back a couple of years ago, I pushed the blame towards adolescence and teenage hormones, but now I am a full-fledged adult (no, not sarcasm), and have come to realise that this is a chronic issue. As someone who ‘successfully’ goes to bed post 3 AM every single day, and getting only 4-5 hours of sleep while at it, it is something that I recognise as a serious threat to my health and well-being, yet am unable to do something about it myself. So as any 21st Century human would do, I immediately went to the aid of the internet, and found out about the term ‘Revenge Bedtime Procrastination’. As defined by the ‘Sleep Foundation’, “bedtime procrastination or revenge bedtime procrastination is a psychological phenomenon, where people stay up later than they desire in an attempt to have control over the night, because they perceive themselves (perhaps subconsciously) to lack influence over events during the day. It describes the decision to sacrifice sleep for leisure time that is driven by a daily schedule lacking in free time.” It is something that stems from the lack of leisure and lack of control of my actions during the daytime, which I believe will resonate with a lot of people, especially teenagers. “All work and no play makes Jack a dull boy” isn’t some offhanded comment that your grandpa made in your childhood days; when one loses leisure time in their life, they try to seek more ‘play’ by sacrificing their health, staying up for more hours, and sleeping for much less than the required minimum. And with the advent of the internet, it has become all the more easier to find newer ways to entertain yourself, with all the media in the world to consume right at your fingertips. And no, don’t get me wrong, it isn’t my intention to blame everything onto the internet (like a certain generation); far from it actually. Doing so would be factually incorrect - a false causality – and a classic case of whataboutism. The problem arises, as I stated earlier, from a lack of control over one’s life, living a life that one has no input on. And no, I don’t aim to provide a solution to this either; frankly, I’m not qualified to do so. Instead, the intention of writing this article was solely to raise and spread awareness about such a relatively unknown issue. Of course, with the magic of the internet, I shall provide sources to help people with similar conditions as that of mine. Hoping it comes in handy! https://www.sleepfoundation.org/sleep-hygiene/revenge-bedtime-procrastination

82.4 million people. Those were the statistics for the number of refugees and displaced people in the world at the end of 2020. According to reports from the United Nations High Commissioner for Refugees (UNHCR), nearly 1 person is forcibly displaced every 2 seconds as an outcome of conflict and persecution. Refugees arise due to a myriad of reasons such as poverty, lawlessness, war or environmental disasters. Consequently, the definition of a refugee has been a subject of intense debate for decades. This raises the question - Who qualifies as a refugee? According to the 1951 refugee convention, a refugee is defined as an individual who has fled their country as a result of “a well-founded fear of being persecuted for reasons of race, religion, nationality, membership of a particular social group or political opinion”. However, this convention cedes a lot of vital decision-making to the nations. It does not compel its signatories to grant anybody refuge but rather only requires them to hear their case and not push them back to a country where they could face persecution. Even upon fortunately being granted refugee status, they encounter numerous challenges in socio-economic integration predominantly due to racism and xenophobia. Enter COVID-19. As though the issue wasn’t exacerbated enough, the pandemic drastically worsened the plight of refugees and asylum seekers. The refugee populace is deemed alarmingly vulnerable to the virus as a result of their questionable living conditions, which lack the facilities to support social distancing and ensure competent access to water, sanitation and healthcare. To add to their woes, ongoing welfare efforts have been thrown into disarray and limitations have risen in the provision of aid. Approximately 85% of the world’s refugees are hosted in low- and middle-income countries that are exceedingly burdened by their own financial hardships and fragile healthcare systems. The economic repercussions of COVID-19 are proving disastrous, forcing multitudes into starvation and homelessness. As struggles for aid and employment intensify, refugees are more susceptible to violence and discrimination. Meanwhile, well-heeled nations have cut back on humanitarian assistance in an attempt to redirect money into bolstering their own economies through the crisis. Pandemic-induced crises are driving nations to shift even the last of their attention and resources towards domestic relief, inevitably setting aside the refugee community as a low priority group. Although vaccines are being administered around the globe, countries are looking to immunize their citizens first, as a consequence of ‘vaccine nationalism’. How aid will reach these vulnerable communities is a matter of utmost concern as it is only further impeded by practical challenges with regard to accessibility and distribution. Regrettably, the pandemic has enabled governments to suppress civil liberties and extremists to push their propaganda. It has been increasingly observed that the virus is being utilized as a pretext to curb access to asylum. Deepening border restrictions and lock-down procedures have brought about a lamentable decline in mobility among the masses. The scale of this humanitarian crisis calls for us to re-examine and improvise our modus operandi. World leaders ought to press for shared accountability through the expansion of resettlement plans. This would greatly help to reduce the brunt of the refugee influx on the host countries. Nevertheless, the end of this crisis will scarcely be in sight, not unless we also tackle the root of the issue by advocating for the rehabilitation of their home countries. To read more about how COVID-19 has affected refugees: What is the legal definition of a "refugee"? 82.4 million people displaced in the year of the pandemic COVID-19 Brief: Impact on Conflict & Refugees How COVID-19 has affected refugees, asylum seekers, and migration

Dear Corona Warriors, Greetings on behalf of your anxious yet grateful human family. Across continents, you form a single team, serving a cause of matchless significance. You are doing for us what we can contemplate only with fear and trembling. Though from a distance, we sense the louring clouds of weariness overhanging as you struggle and serve from day to day. Ever since the outbreak, you, our doctors and support teams across the country, have swiftly and willingly mobilized to contain the spread of Covid-19. I am writing this letter to express my gratitude to all our front-line warriors. Words fail me as I write this letter. The superhuman work you do, digging into the last drops of your emotional and physical energy gives us hope. In these difficult times, you are serving not only the individuals who are infected and admitted to hospitals, but you are also fighting for all humanity. This is not a nation’s war. You are our defenders- the vanguard of this planet, saving us from a microbial battle of worldly proportions. May I say that this parallels the divine work of redemption? God, and God alone, touches humanity as a whole. Yet you have come close. Everyone is fighting this disease. But what makes your work all the more heroic is that you are fighting this battle with full courage, keeping your own lives and families at risk. You cannot shelter in place with your loved ones. You are not 6 feet away from your patients. You put yourselves at risk each and every day. We can only stand at a distance and admire you. I promise, we do. We are not unmindful of the cost this battle exacts from you. We know that the cost involved is commensurate to the scale and significance of the struggle; just as the risk in conquering the tallest mountain is greater than any in climbing a small hill. So, as you stagger back home after each day’s work, as you weep silently over the lives you fought so hard for, as you carry the anxiety of infecting your loved ones at home, and as you battle in secret the demon of anxiety about your own possible mortality even as you soldier on, you know the cost is staggering because the cause is supreme. Thank you to the doctors and nurses who have come out of retirement to save lives while risking your own. Thank you to the doctors having to make unspeakable decisions under extreme pressure. Thank you to those continuously putting themselves at risk to save lives. And those who have lost their lives to save others. Let us recognize the efforts of the pharmacists making sure people get their life saving medicine. The efforts of those helping to maintain order in our communities and stopping situations that would have allowed the virus to spread further. To those who are creating tele-health services so that we can all maintain access to routine health care in these crucial times and to those who are switching to these platforms to help flatten the curve, we are grateful. Change is never easy. Your actions are saving lives, mine and those of millions of others across the globe. From the journalists and public health officials, who spend countless hours keeping us informed with truthful news and advice to improve our safety, to the under-appreciated jobs of cleaners. You help shield our immune system from invisible predators and have continued to save our lives by doing so. You shine above any star. Thank you for showing us that our lives matter. But I tremble to think of congratulating you. I wish I could hold your hands, look each one of you in your eyes and say, “Well done!” But words stick in my throat. Having to struggle alone, cut off from the rest of the world, is part of the pain you endure. It helps, in such a state, to realize that you are really not alone, rather, you are surrounded by fellow warriors-men and women who spend their lives in the service of humanity. Brothers and sisters, selfless suffering undertaken and sustained in love is the greatest force in the world. Whatever is of enduring value in the heritage of our species has gestated in struggle and suffering. We know that your commitment towards your profession has created an even bigger feeling of community. On the lips of people like us, who stay safe and far from your agonizing struggle, this could sound platitudinous. But through you it becomes the rising sun in the firmament of the hope that sustains humanity. Finally, we hope that this crisis will somehow be resolved in the near future and that those who have stayed away from their homes will be able to return soon. And that if anything, we will all be able to learn something from your dedication during this time. Yes, somewhere in the penumbra of your saga, there falls, alas, the shadow of human cussedness. We feel guilty that there are some among us who reward you with callous ingratitude. We applaud you for your services, but manhandle you for being near; individuals who want to save themselves from those who save them! This too is part of the riddle that our species is. I apologize for them. Also for myself; for I too feel that creeping fear of death that makes me behave in patterns of cowardice. But when I see the flame in the eyes of a doctor, this fear burns away and brings me back as a strong person. A person who believes that even though what has happened “We shall Overcome." You have joined the battle on behalf of humanity. We are indebted to you; for ever, even if we may not know how best to express our deepening, wondering gratitude.

Team Culture (2020-21) : Amy Alexander, Anoushka Dominic, Aryan Kathuria, Prashasti Sarraf, Reva Chhabra, Sahil Kumar and Ujjwal Kumar Our deep dive into India’s gender constructs requires a comprehensive understanding of the significance of the word ‘gender’. Gender, against contemporary belief, is beyond chromosomes, customs, or checkboxes. In itself, gender is a social construct and is a product of societal views, to put it simply, it is what society determines to be your identity through its preconceived notions of femininity, masculinity or anything in between. This is why gender is something that we as a society create and enforce. Often used interchangeably with the word ‘sex’ that points to a more biological definition, gender is not independent of social and cultural context. Gender refers to the personal and social characteristics but not the biological traits that we associate with different sexes. Human behaviour tends to create a system that keeps society structured and functioning by organising society into distinct roles that complement each other. Indeed gender influences how we organize all of society and how we distribute power, ergo our society is largely stratified by gender. PatriArchives: How Yesterday’s Wrongs became Today’s Incorrigible Human civilizations have been experiencing major transformations since the Early Ages. The Homo sapien is often seen as a social animal adapted to live in communities from the very beginning. These societies have defined certain laws and customs meant to be practised by all. Most scholars attribute the long-standing disparities between the two genders to the lack of education and awareness in ancient times, although that does not entirely explain why we continue to exist in an unequal patriarchal society​, which is defined as a male-centric community where men are considered superior and more influential than women; moreover, women are not accorded equal stature as of men​. This system has been known to operate at the core of every sphere of many nations like India since ancient times. It is important to understand the role of power dynamics in forming and maintaining gender constructs which thrive in a patriarchal society that manufactures collectively shared norms about women’s subordinate role in society in order to perpetuate the power imbalance through both positive and negative reinforcements. The prevalence of harmful cultural practices like sex selection, child marriage, dowry-deaths, and honour killings remains high in several developing countries, reflecting the rigidity of perverse beliefs and norms. The continuation of these practices is often times supported by both women and men due to the internalisation of this power imbalance, making violence acceptable for the victim, who may be afraid of challenging shared norms out of the fear of backlash. In modern society, these gender-based differences stand out in the form of discrepancies in the income tax laws​, inequitable dispense of remuneration​, fewer job opportunities for women​ and certain​ binding marital laws​ together with ​unjustified​ ​divorce protocols​. These societal prejudices and stereotypes have such a strong and deep-rooted foundation that they continue to influence mankind by allowing male members to assert their upper hand in family decisions, whereas females are expected to subdue their thoughts and opinions, and affirm with the male decision. The working women of the upper-middle-class society are often denied permission to continue their jobs after marriage. In the rural areas, a girl-child is still considered taboo; girls are denied education and are married away at an early age. Moreover, the dowry system has been able to maintain its prominence even now, both in urban and rural societies. “Boys will be boys”- this is the phrase used to justify the pushing, shoving and aggressive behaviour of certain men. This kind of behaviour is accepted from boys and men because this is the symbol of masculinity. Boys are taught instrumental qualities such as being competitive, physically strong and confident to prepare them for the labour force whereas girls are taught expressive qualities such as empathy and sensitivity which prepare them to care for children in society. Society has specific constructs in their minds which characterise certain attributes with one gender, and then expect men and women to behave according to their respective gender roles. In India, people generally associate masculinity with dominance, strength and aggression, while femininity is often associated with nurturing, emotions and passivity. These roles are encoded within the minds of children straight from birth. We have colour coded gender labels that suggest dressing male infants in blue and female infants in pink. Be it dolls for girls or trucks and car toys for boys, gender labels could be found in every aspect of parenting. Generally, fathers are more engaged with their sons in “gender-appropriate” activities like sports, while girls are encouraged to get involved in household work. Boys are given more independence, fewer restrictions on clothing or curfew. They are often free from performing household tasks like laundry, cleaning or cooking which are supposed to be feminine. Girls on the other hand are taught to be nurturing, considerate and obedient. These characterizations continue later in life. Men tend to outnumber women in professions such as law, military and politics. This is while women tend to outnumber men in care-related occupations such as healthcare, childcare and social work. The question is, “Is this all justified?” Should certain roles be linked to biological sex and power structures? Is it Structural or Conscious? Answer: Yes Gender conflict theory is a social science perspective that holds that stratification is dysfunctional and harmful in society, with inequality perpetuated because it benefits men over women, transgenders, and other gender-non-conforming people. Gender conflict theory argues that gender is best understood as men attempting to maintain power and privilege to the detriment of women. Therefore, men can be seen as the dominant group and women as the subordinate group. While certain gender roles may have been appropriate in a hunter-gatherer society, the only reason these roles persist is that the dominant group naturally works to maintain their power and status. According to conflict theory, social problems are created when dominant groups exploit or oppress subordinate groups. Therefore, their approach is normative in that it prescribes changes to the power structure, advocating a balance of power between genders. When we think about stereotypes that exist in our society we can conclude that most of them have a historic context. For example- Dalits in India were stereotyped as unhygienic on a pretext that they had to do menial jobs. Even if legally our society no longer enforces any work on a particular individual owing to his caste, creed, gender, or ethnicity, these stereotypes are mere generalizations that we are carrying with ourselves. Women face stereotypes on the grounds of being physically weak, people assume that they cannot protect themselves from societal elements that again think that they should stick to a patriarchal framework while choosing how to dress, where to work, and how to talk. Let's first think about why men have evolved to be physically strong. We have all learned in our history lessons that as cavemen females had a lot of offspring they would stay in an impregnated state for most of their lives and therefore men had to go out and hunt this requirement of being physically strong is what has led to evolution like that. Initially, women in society were considered legally subordinate to men. Men were given the right to education and were considered the head of the family. They used to be their sole- earners, raising their families single-handedly. At the same time, ‘inheritance of property and fortune’ used to be the right of the eldest son in the family. On the contrary, women were ill-treated, were denied education, and were deprived of any share in the property; which made them lose their individuality. Their role in society was constrained to taking care of the household and looking after children. Most of the time, they were exploited and subjected to domestic violence, which ultimately led to their subordination in society. ​Child marriage, sati, polygamy, dowry and purdah systems​ were other manifestations of this evident disparity. Girl-child was seen as a liability because of the prevalent dowry system. And hence, as the ages pass, this gender stratification ossifies itself in the skeleton of our society. Gender stratification refers to the unequal distribution of wealth, power, and privilege across genders. Economic and political power structures that reinforce traditional gender roles often cause more dysfunction than function. Like denying girls the right to quality education in India or keeping them from working outside has been one way that our society has kept power in the hands of men in terms of living a better life, seeking different opportunities and being financially independent. Contemporary education in India is a relic of this gender stratification. According to the Census of India in 2011, the disparity in education due to gender inequality in India is easily visible through India's child literacy rates which is 65% for girls and which is far less than the literacy rate of 82% among boys. The reason for it can be comprehended from the fact that a lot of stereotypes and prejudices exist in Indian society against different genders. The benefits of a girl's education are generally seen as going to the family she marries into, thus providing little incentive to people to invest scarce resources, both human and monetary, into the education of their daughters. Also, given the relatively low educational attainment among people, especially in rural areas, the marriageability of an educated girl presents its problems. These factors combine to cement the attitude of inherently opposing education to females. However, if somehow some of them get a chance to attend the school in their foundational years, they often fail to continue their studies to the progressive years as the gender gap widens with progressive levels of education owing to greater barriers in education that girls face due to deeply ingrained social norms and gender stereotypes correlated with biological factors. Although India has witnessed substantial improvements in female literacy and enrollment rate since the 1990s, the quality of education for females remains to be heavily compromised and there is still a long way to go in ensuring that girls have the same access to quality education as boys. Due to the comparatively low literacy rate of females (59.3%) in our society, they have to be financially dependent on their male counterparts and this dependency is again exploited by them. Quite forlornly, gender stratification also manifests itself in the form of gender-based violence. Gender-based violence is a form of discrimination that seriously inhibits women’s ability to enjoy rights and freedom on basis of equality with men. It includes all forms of physical or mental violence, injury or abuse, neglect or negligent treatment, maltreatment or exploitation, including sexual abuse. Gender-based violence finds its roots in the dominant male psychology of a patriarchal society. In the social structure of a country like ours, if one is born male, he is bestowed upon with special rights which women do not have. A male child has fewer restrictions than a female one and that’s where the seeds of superiority are sown into him. That child, when he grows up to be an adult, looks down upon girls and considers them to be mentally and physically inferior. Historically, gender-based violence against women is also prevalent because of the widespread socio-economic dependency on women and fear of banishment. Why it’s not just Zeroes and Ones It is believed that well-functioning families need people to have complementary skill sets and gender gives us a way of pairing off these skills. Society in turn encourages gender conformity by making people feel that they have to fit these moulds if they want to be accepted and desirable. And by also teaching people to reject those who do not conform to these gender norms. Boys and girls are socialised to take on traits that are complementary to help maintain stable productive families. But there are faults in this idea. As not all families today are nuclear units with one man, one woman and a gaggle of children. We need to expand the definition of family to include same-sex couples, single parents, multi-generational families, or childless adults. So, it's less obvious to assume that a man works outside the house and a woman works inside the house. Secondly, the idea of complementary gender rests on there being two distinct and opposite genders. This idea of gender as a binary isn’t universal and it ignores all those whose identities don’t conform to a two-gender system. Any discourse on a topic like gender constructs would be incomplete without a reference to intersectionality and its role in identifying the deeper often hidden layer behind many of these constructs. People experience discrimination differently depending on their overlapping identities. To look at any two parts of one’s identity in isolation would take away the ability to fully understand their experiences in society. A Dalit women’s experience of the world will differ from that of a woman of privilege. In the same way, a trans woman’s experience of the world will differ from that of others. Intersectionality allows us to understand the complexities of an individuals experiences of discrimination and prejudice by taking into account the different social categories an individual falls into. That is to say, intersectionality is a way of understanding the different types of overlapping discrimination that an individual may face depending on their race, gender, age, ethnicity, class or any other characteristic that places them in a minority class. Understanding this intersectionality in the fight against gender inequality means not only fighting gender constructs but identifying other forms of oppression and taking an equal stand against all instances of unequal power dynamics and cerebral opportunities. Featured image credits : Rhea Rose Kappan

Team Stephania (2020-21) Tasha Ahmed, Kevin Joy Varghese, Jame Thomas Mathew, Rhea Rose Kappan It was not about turning a handle and pushing the door. A mere 'join with audio' was hair raising enough. "Ah, you're finally here, can you hear me?" was the war cry. College interviews are never not an ordeal. Having this year's interviews online meant that the preparation ritual also involved appeasing the internet gods. First-years sharing their experience conceded that it was rather singular. Those having the misfortune of a power cut sizzled and shivered simultaneously mirroring the oscillating nature of the interviews. While there was hardly anyone without cold feet, some are of the opinion that the online format facilitated calmness. "I minimised my window so it was just me wooing my dark academia background to get me into college" declared one. The professors turned out to be quite patient and empathetic and regularly checked on the interviewee. Which of course didn't stop them from the infamous grilling sessions– "What similarities do you see in your position in the pandemic and a nineteenth-century women writer?" was a bouncer an English hopeful received. "Half my interview consisted of me arguing why sports has no prospects, while the interviewer fiercely differed, and in the end, I got in through basketball," chuckled another. One shared that “ due to poor connectivity, I couldn't hear anything that the principal said. I just smiled and nodded along which seemed to work". Were there any significant advantages though? The attempt of one candidate to seek sneaky help from a sibling backfired since even two minds couldn't find answers to the trying questions. On the other hand, others sat on the edge with harrowing thoughts of eavesdropping parents. For everyone, it was a memorable experience. But would you like to have such an interview again? “Only if it is for Stephen’s.” winks A. The wait for the interview results was nerve-wracking, but it was a proud moment when one finally became a ‘Stephanian’. Be it classes or assemblies, the excitement among the first years was palpable. “Online classes were fun in the beginning, I remember everyone being so enthusiastic and asking questions constantly. I even used to dress up just so that I could turn my video on,” says one. The weirdest part of the whole online experience was talking to people one has never met. Bonding with classmates online was tough and awkward at first, but in the end almost everyone found reliable friends. “Zoom calls, online games and the endless Whatsapp groups are our daily routine. I even remember waking up to 300 messages one day,” says another. “But nonetheless, now that everything was conducted online it was a bittersweet moment.” How would you describe your online classes in one word? “Chaotic”, says one. “I chose the word chaotic because my experience has been everything but mundane. There is so much going on at the same time which is very exciting as well as confusing.” “It is disappointing that I am not able to experience the beauty of college life in its truest essence. I would have loved to be on campus, mingle with my friends, and enjoy it fully,” says a student. When the number of questions in class was reduced and the videos were turned off, it was clear that the students' enthusiasm had waned. College classes became exhausting after a point and the excess screen time did not help. “Earlier I would be on my phone throughout, but now I make sure I keep it aside for an hour or two because I am so tired of just staring at a screen.” Another student says that it was hard for them to concentrate, “ I zoned out occasionally and when I could finally come back to my senses half of the class was already over. It's just that I had set my expectations so high that this online scenario almost feels disappointing ” Well, who would you blame for these insanely high expectations? “ To be very honest, I for one would blame “Student of the Year," she chuckles. The weeks went by, and the college experience was limited to a 14-inch screen when one January afternoon, Residence opened up. Tired of being confined at home for almost a year and a burning curiosity to explore the hallowed corridors of St. Stephen’s brought the uninitiated first years from all over the country to college. It was a dream come true. The months spent attending classes online felt like a trailer, and now finally, it was time for the movie. “A lot of my seniors texted me when I arrived asking how college was and whether I had been to the Jarvis Pond, Parnshala, or knew who Chandni and JPji were. Their questions would not stop! The incessant badgering convinced me that college was much more than what I could see through my isolation room’s window,” says a Mukh-West resident. The next couple of weeks were spent unravelling all the mystery that was St. Stephen's College. As time went by, away from the safety and comfort of home, first year residents now found solace and company among their batchmates who were curious enough to grab the opportunity of living on-campus. Innumerous days were spent sprawled across the lawns, chatting away and cracking jokes while eating the infamous mince-anda-maggi from Science Dhaba. While most of the freshers agreed that college had been great so far, the seniors had a different perspective. “You have not experienced college in its totality. You have just seen the campus when in fact you have missed out on so much: the company of your classmates, the mere cacophony, running after your professors, trying to calculate how much attendance you have to bunk the next class and go to Hudson Lane, engaging in intellectual discourse with strangers you meet in the hallway. Trust me, there is so much more,” says a third-year. As more batches of junior members arrived, the mess hall started filling up, yet the menu remained a love triangle between dal and aloo with us being the third wheel. Life in college was slowly becoming what it would have been like a year ago. For a while, it all seemed perfect. As COVID strikes again, the fear of spending yet another year at home was creeping in. Stephen's still remains a mystery to a majority of the first years, but the hope of walking through the red-bricked corridors one day is what keeps them going.

Around the world, right-wing populism is on the rise. Since the mid-2010s, we’ve seen one election after another ending in the victory of a right-wing party, typically led by strong, charismatic leaders who make tall (and often undelivered) promises. India is no exception, with the BJP-led National Democratic Alliance coming to power in 2014 and then again in 2019. There is no question, voters everywhere are aligning with the global far-right. In examining why this happens, it is common for liberals to conclude that promises of jobs and economic growth are what drove voters to the BJP. Modi’s first term was marked by record-breaking levels of unemployment and an economy in downswing. By liberal logic, the results of the 2019 election should have been clear— a resounding defeat for the BJP. Instead, their vote share jumped by 6% Voters did not vote for Modi because of his economic policies, and they definitely don’t deify him for them. Modi’s almost cult status stems from one promise alone- his promise of pride. Modi ran on a platform that pledged to restore “Bharat” to its former glory, glory that 1000 years of foreign rule had sapped. He implied that the government would end reservations for historically disadvantaged groups and leaders from the RSS, BJP’s ideological parent, promised that Muslims and Christians would be “wiped out.” The overarching message was clear— Modi would return India to the “real Indians”, and anyone not Hindu wouldn’t fit the bill. An angry, resentful voter base responded. They were tired of what appeared to be almost institutionalised corruption, they felt abandoned by a government they saw as pandering to minorities, the rapid cultural change of globalisation creating an India they no longer recognised. They were primed for change, and it was change that Modi promised. India’s opposition parties have largely responded by attacking the BJP’s economic failings. And however sound their arguments may be, they simply do not resonate with voters. In an article for Bloomberg, Mihir Sharma argues that to defeat populists like Modi, “you can’t treat them like regular politicians. Voters will continue to support them until you change their minds about what sort of country they want to live in.” And given the results of our most recent Lok Sabha election, the Indian people have made their minds clear. The opposition has caught on, pivoting to an “if you can’t beat ‘em, join ‘em” approach. The Congress, which has always painted itself as both secular and centrist, proposed the creation of a Brahmin Chetna Parishad that would exclusively address the concerns of the Brahmin community of UP. The Aam Aadmi Party, which rose to prominence as a potential third pole of Indian politics, promised to end corruption and serve the interests of the “common man”. After being unable to make a dent anywhere outside the national capital, AAP appears to be far removed from its origins. It has remained uncritical of the BJP, while continuing to attack the Congress. And its response to the Delhi Pogrom has shown its unwillingness to take any action against right-wing political actors, while continuing to drive out left-leaning ideologues such as Yogendra Yadav and Prashant Bhushan. National opposition parties now peddle what political pundits call “Soft Hindutva”. This shift in politics gives the world’s largest democracy nothing more than the illusion of choice. Voters in India who do not belong to the right are unrepresented and the ruling party is allowed to run amuck without an opposition to check it. The role of questioning the government has largely fallen to civil society, but there are steep costs to pay. Dissent has found no place in Indian democracy. The government has used the COVID-19 pandemic as an opportunity to imprison anyone, from scholars to students, critical of its policies. It has been ceded that without opposition, there is no democracy. But what does it mean for democracy when the opposition is indistinguishable from the party in power?

It was like any other morning- I woke up to the sound of my dog barking and reluctantly got out of bed to let him out. The sun was playing hide and seek with the curtains in my room, and I knew I wouldn't be able to go back to bed; I could feel the last remnants of sleep slipping away. As I sat down at the edge of my bed, with my dog nibbling my feet, I closed my eyes for a moment and the events over the past few days flashed before my eyes… I was jostled back to reality when Amma called out for breakfast. The euphoria was momentarily broken- nevertheless, I could feel the excitement creeping in. I was fidgety during breakfast, and Amma kept giving me her signature death stare. I couldn't blame her- I tend to get very annoying when I'm excited. My brother kicked me under the table and said and said, "Gosh chechi (sister), will you stop it!?” But I was too distracted to retaliate or even register what he was saying. My brother did not understand that it was no ordinary day for me- for the first time my mother was going to voluntarily cede control of something to me. For 18 years, Amma was an active stakeholder in all the decisions of my life. It frustrated her to no end when I decided to go to college 3000kms away from home, where she had absolutely no influence. The lockdown, for her, came with a silver lining- she could have the family under one roof again, right under her nose and Amma was happy that her daughter was back home. Me? I wasn't very happy with this new arrangement. Having tasted complete independence for 8 glorious months, I dreaded my mother micromanaging every aspect of my life again. However, it wasn't as bad as I feared, but there were some things my mother just refused to let go. One of them was my access to the kitchen. It was a cooking disaster way back in 9th grade that led her to believe that I shouldn't be left alone in the kitchen. I was finally able to get back to cooking and exploring my culinary interests during the lockdown but, Amma just wouldn't let me do it on my own! She disapproved of the way I chopped onions, shook her head at the way I stirred- she was breathing down my neck every time I stepped foot in the kitchen. But that did not stop me from trying- whenever I wasn't actively cooking, I was thinking of various dishes in my head- looking at the available ingredients at home and trying to come up with something new. Unfortunately, all of this was in my head and none on the plate. So one day, I worked up the courage and went up to my mother. "Amma," I said. "Hmmm…" "Amma," I repeated. "Hmmmmm…" "Amma!" "What do you want, child!?" "I want to cook something." "Not now, I'm busy. We'll do something tomorrow." "No, Amma, not with you. I want to cook something on my own. Without you. Just me." Amma did not say anything for a while- I was on the verge of panic. Screaming and angry Amma, I could understand. But quiet and brooding Amma? She scared me to death. After what seemed like an eternity, she said, "Okay, but you will have to do everything on your own. From going to the grocer to cleaning the utensils to chopping all the vegetables; you will have to do it all by yourself." "Yes, Amma." "Okay then,” she said, with a smug smile, “You can have the kitchen day after tomorrow. But let me make this very clear- if you break any of my plates or burn anything, it will be the last time that you would ever step foot in my kitchen. Have I made myself clear?” "Yes, Amma, thank you," and I turned to leave. "By the way," she said, "what do you plan on cooking?" "Mutton Biriyani," I said and ran away before Amma could change her mind. ____ I entered the kitchen at around 9:30 in the morning. I figured I would need at least 3 hours to cook, plus an additional hour as a buffer, in case something went wrong, and Amma had to swoop in to make some khichdi for lunch. But that was the worst-case scenario. Why did I chose such a complicated dish, something that even experienced cooks have trouble getting right? Well, I did not have any reason as such except that I loved biriyani. It wasn't something that I ate often, but, when I did, Oh boy! It was closest I could get to achieving ‘nirvana’. The tenderness of the meat, the aroma, the flavour- it was an emotion on a plate. I will fight anyone who says it is an overhyped dish. Plus, I knew that if I nailed it, Amma wouldn't have anything to use against me, and we would finally be able to move past the Great Big Fiasco of Grade 9 (sorry, I'm too embarrassed to say what it was). I had all my ingredients ready- the mutton was defrosting, the onions were in the sink, so were the tomatoes, chillies, curry leaves, mint, and coriander. Theoretically, I was an expert biriyani maker- I had watched the YouTube video a million times and even wrote the recipe down on paper. But I had to prove it practically. 9:45 a.m- I took the mutton out, and it was the most beautiful piece of meat I had ever seen- tender and glistening under the light. I cleaned it thoroughly and marinated it with just salt and pepper, the basic flavours, nothing too fancy- to balance the taste at the end. The satisfying crunch of the pepper grinder was music to my ears. The mutton went into the pressure cooker, and I set it on high flame. The first task was done and I was off to a good start. 10:10 a.m.- Chop, chop… snap, snap.. zrrr I was falling into a steady rhythm. Onions were chopped and sliced, tomatoes were cubed and kept in a separate bowl. The satisfying snap of coriander and its earthy smell, the heat from green chillies, the tanginess of mint leaves… It was exhilarating! Even the mutton had cooked perfectly! Everything was going well… till I encountered something that could potentially derail my entire cook. 10:45 a.m.- Garlic. Ugh. Whoever decided to use garlic in food must have been a sadist- never before had a vegetable given me so much trouble. After what seemed like a lifetime of peeling, I had exactly four cloves of garlic in front of me, and I needed at least ten. I had almost chopped my finger off, trying to get the damn peels off; I was sweaty, and I was irritated that something as trivial as garlic could throw away all my plans when my mom decided to pop in to "see how it was going." Oh no no no- I could not let her see me like that. I shooed her away and got back to peeling. I now understood why garlic was used to ward off evil- even Satan himself wouldn't want to be stuck peeling this vile vegetable. 11:10 a.m.- I was done with the prep, everything was chopped, and the ginger-garlic-chilly paste was ready. I was in a much better mood, and I could feel the excitement creeping in again. My next task was to get the rice ready. I had to fry it in ghee before boiling it. I added a couple of bay leaves, peppercorns, cardamoms, and cinnamon- the aroma made me giddy, and the crackling of rice was just perfect. It was hard work, but I was happy. 11:30 a.m.- The big biriyani barthan (bowl) never looked more intimidating. I had to start with the mutton soon. Otherwise, Amma would barge in and take control. I felt as if I was in MasterChef (Australia, obviously!), racing against time while I made up scenarios in my head where Gary, Matt, and George would ask me what I was making, taste everything and leave with a smile on their faces… Moving on. I had to sauté the onions in ghee and goodness! I never knew how much of it was used in making a biriyani- I could feel my arteries clogging up. The Youtube video said to sauté the onions till they were translucent, but ten minutes into it, they were nowhere close to translucent. Sure, they had become soft and mushy, but I had no idea how translucent onions looked like. And I was tired of stirring. So I took a call, went ahead, and added the ginger-garlic-chilly paste. Sizzle! It. Smelled. Divine. 12:00 p.m.- Cooking in itself was an upper-body workout- I needed every ounce of my core strength to keep the vessel on the stove. Never before had I stirred so much, and my arms were aching. I was nearing the end of the cook and I could see the biriyani come together in front of my eyes. But wait… …I felt like I forgot something, and I couldn't recall what to do next. I added the tomatoes and went to check the recipe. I had forgotten to make the cashew-curd paste! I had to add it right after the mutton went in, which was any moment. I grabbed the mixer-grinder and put a handful of cashew nuts and curd into the bowl- I didn't have to panic; I could do it. The paste was almost the right consistency, it needed just one more quick round on the grinder. I put the bowl back in and turned the knob when I heard the most unholy screech ever! It was from the mixer-grinder. I knew I had broken it. 12:15 p.m.- Praying to God that Amma hadn't heard the noise, I added the mutton pieces and the paste. While that was simmering, I put the mixer back in its place and cleaned out the bowl- I would have to deal with that later. I got back to the mutton gravy, and it was time for my favourite part- adding the spices. I knew the recipe mentioned the types and quantities of spices to be used but I always liked to taste and tell, something which annoyed Amma to no end. In went salt, chilly powder, coriander powder, garam masala, meat masala, asafoetida, and pepper- it was as much aromatic as it was a visual delight! The different colours swirling around, blending in with the mutton… but it lacked something, when I tasted it, something to bind all the flavours together. Hmmm… I took a couple of limes from the fridge and squeezed the juice into the gravy and gave it a good mix. Yes! It tasted perfect. And I was done! The rice and mutton were good to go! Carefully, I spread the gravy into a pressure cooker, alternating it with layers of rice, and I let it cook together for a while, to allow all the juices to mix, to bind the biriyani together. 01:10 p.m.- The biriyani was ready- I had never felt more satisfied… ___ I had a smug expression on my face when I served Amma. I knew the biriyani tasted amazing, but I wanted to hear it from her. “Kollalo (good job),” she said grudgingly, "It tastes good." My life, dear friends, had come to a full circle. ___ I was still basking in the glory of this personal achievement the next day when I heard that god-awful noise again. "Screeeeeeeeeech!!" Amma came out of the kitchen and said, "I think our mixer-grinder is out of order. Go to Minna aunty's house and ask if we can borrow theirs for a while." I was more than happy to comply. __________ Dear Reader, Since you were patient enough to read the entire article, I figured I should at least share the recipe as a 'Thank You' gesture. Happy Cooking! Mutton Biriyani Onions- 4 large ones + 1 for garnish Mutton- 500 grams Biriyani Rice- 3 cups Tomatoes- 3 ripe ones Spices-Cloves, Cardamom, Bay leaves, Peppercorns, and Cinnamon Cashew nut- 1/4 cup for paste+ 1/4 cup as garnish Curd-1/3 cup Green Chilly- 4 nos Ginger- 1.1/2 inches Garlic-10 cloves Curry leaves Coriander Mint leaves Powdered Spices- Chilly powder, Garam Masala, Meat Masala, Coriander powder, Asafoetida Limes- 2 nos Salt and Pepper- To taste Instructions Cook the mutton with salt and pepper in a pressure cooker for about 15-20 minutes. Once the meat is tender and soft, keep it aside in a bowl. Heat some ghee in the pressure cooker (for better flavour, use the same one) and add cloves, cardamom, bay leaves, peppercorns, and cinnamon sticks. When it turns aromatic, add the rice. Once you hear it crackle, add 6 cups of water and close the lid. Drain excess water once it is cooked and spread it out to avoid clumps. Heat adequate ghee in a large pan and sauté the onions. Once it turns translucent, add the ginger-garlic-chilly paste. Add garam masala, mint leaves, curry leaves, and coriander. Allow it to simmer. Meanwhile, grind the cashew nuts and curd and make a thick paste. Add tomatoes into the onion mixture and stir it till they become soft. Add the mutton pieces and make sure they are well coated in the gravy. Add the cashew-curd paste and mix it well. Cover and let it cook for 5 mins. Once the gravy is done, take the pressure cooker and add a layer of the mutton gravy at the bottom. Add rice on top of it and repeat the process of alternating the gravy and rice. Garnish it with caramelised onions, roasted cashew nuts, raisins, and fresh coriander. Close the pressure cooker and allow it to cook for 15 minutes. The biriyani is ready! Serve with raita and enjoy!

When the very same people who chose to stay quiet during Sushant Singh Rajput’s unfortunate death become overnight ambassadors of mental health after a series of tweets from Kanye West, that’s when we know we’re missing something. When endorsers of fairness creams and companies with a history of racial discrimination become a part of ‘woke-culture’ and get away with a mere black square and a hashtag, that’s when we know that introspection is long overdue. Social media has revolutionised modern-day protests and movements. By including numerous people that were earlier unable to support and take part in campaigns, it has proven to have the powerful ability to spark conversation, create awareness, and mobilise movements. By opening up a space for anyone and everyone to express their opinions and thoughts, this platform has managed to break barriers of distance, time and accessibility. Especially in our current situation, online activism has become essential in organising people and resources, and has created a space for anyone to speak out about anything. However, our recent use of this platform for mere performative gestures and selective solidarity has diluted its vast abilities. Instead of educating ourselves about the problems we see on social media, a majority of us are limited to re-sharing the stories and posts to be a part of the herd, completely defeating the meaning of the whole process. By restricting our activism to just the surface-level, we are reducing pressing issues and movements to mere social media trends that are forgotten before they truly even realise. The Harvard Crimson wrote, “Tweeting about how I just bought a PRIDE t-shirt and “ended homophobia” inside Target only takes a few seconds. That, my friends, is woke culture in 2018: a performance in two parts — posting about social issues online and expectantly waiting for the affirmation to pour in.” As our posts and forwards seem to define us these days, we tend to convince ourselves of the same, and thus, the problem arises. The little gestures we resort to gives us a certain satisfaction of having “made a difference,” even though some of us live out the very lives we admonish on social media. This contentment (or self-righteousness, if I may) leads to the end of any further action, keeping our gestures at the surface. Along with standing up against police brutality, racism, and innumerable problems outside our country, let us make sure that we take a moment to look at the same that happens around us and raise our voices against those issues too. While changing a profile picture and putting up stories and posts are great methods to create awareness, let us not stop at that. Educate yourself and others- Identify credible sources and educate yourself on the issues. Their historical progression can give you better insight and help you form your own unbiased opinion. Engage in conversation- Change comes faster when we work together. Along with the various social media methods, inform others and encourage them to take a stand on the issues and lead by example. Indulge in fruitful conversations that are outside your social media platforms. Face-to-face conversations can lead to more effective and friendly debates, imparting fresh insights to all parties. Sign petitions and voice your opinion- If a signature campaign or any easily accessible medium exists for the movement, take a minute to click a few buttons. Even though its success is hard to define, it is still a tool to mobilise the public and gain the attention of officials. A great example of a petition that resulted in victory is the ‘Green the Mumbai Marathon’ petition that gained momentum on change.org. Over 1 lakh supporters succeeded in pushing the organisers to significantly reduce plastic waste at the annual Mumbai Marathon with a simple, yet effective act! Attend protests and volunteer- Marches and protests are another effective way to call attention to movements and demand action and conversation. Following the government’s sanction to expand a railway line through protected areas to increase the coal-carrying capacity of Goa’s Mormugao Port, around 3,000 Goans bearing torches, lanterns and candles stepped out to sing, dance, beat drums and raise slogans against the move. The support and attention garnered by this have left the Ministry drowned in requests from activists, researchers, students, small business owners and every other stakeholder. This form of activism may not be accessible to all, but wherever possible, let us engage in it. Donate- If you are in a position to do so, support movements and local organisations after doing your homework on them. “Educate, Agitate, Organise!” These are some of the simple things that we can engage in to truly support a movement. Not all of us may be in a position to carry out each of these actions, but to the possible extent, let us move past performative gestures. Introspect and delve deeper; beyond the surface.

The increasing dialogues on mental wellness, in lieu of the rising numbers of suicide cases among the youth, has urged many of us to speak about mental health issues with an aim to equip our society, and kick start a conversation that was long overdue. This discussion has snapped us back into reality and left us contemplating the idealism that we previously surrounded ourselves with. We must start a dialogue on matters that truly count before we endure more adversities as a nation. India is known for having a deep sense of culture that is unquestionably rooted in its uncompromising lifestyle and rigid practices, which are the result of a systematic exclusion of few communities and propagation of stigmas, related to topics that we should talk about! Some of the issues that are not spoken of in public forums due to the social stigma attached to them are, the lack of awareness on menstrual health and sexual intercourse; systematic exclusion of the LGBTQ community; ostracism of lower caste communities and prejudice towards women. The lack of conversation on such matters continue to hamper the progress of this country and perpetuate regressive practices such as dowry, hostile religious expressions, and honour killings which continue to be an abhorrent part of our society. In spite of being aware of the predicament our society is in, we rarely ponder the steps we can take to reform it as doing so is tough for all of us. It’s time we analyse these ‘facts’, be cognizant and scrutinize the social dogma and start making attempts to act on our negligence. I want to set in motion a dialogue by turning your attention to the value a woman has in our society. On the face of it, our nation is seen as revering women as goddesses, and is meant to grant them equal rights, however the number of women who are tormented by rape, honour killing, child abuse, dowry death, acid attack, female foeticide, trafficking, child marriage and more, continues to increase daily. Social stigma about menstruation forces upon women a ‘proper decorum’ built by superstitions which expect women to exclude themselves from their communities and put their lives on hold. According to ‘The Hindu’ in the article, ‘Is India suffering from period poverty?’ dated, May 28, 2018 states that 60% of young girls miss a week of school every month! The lack of awareness towards periods and the atrocious superstition that menstruation makes you dirty, is petrifying to say the least! While equal rights for women and understanding the value a woman has in society are a discussion that must be had, we cannot for one second forget the treatment of the LGBTQ community in India who continue to encounter homophobic attitudes and face discrimination from their families, acquaintances, employers, law enforcement agencies and society in general. Although there is some openness towards homosexuality in urban areas, though mind you, not nearly enough to make these spaces safe and comfortable place for them as they continue to receive an intense backlash and are still treated as outcasts in the Indian society. We need to talk about why everyone deserves equal rights, and how our actions can change the status quo. To shape an informed and respectable society, we must be consciously aware of gender and role stereotypical concepts that swamp every waking moment of our lives. To challenge our mindset and avoid involuntarily absorbing ideas that deter progress, we need to discuss any and all the issues that many of us have simply attributed as ‘facts’,which are in fact the process of internalizing the negative norms and ideologies that the society fosters. All of what I hope to discuss and start a dialogue over has made me realise that, they emphasize ‘who we wish to be’, above, ‘who we are expected to be’, which leaves us being perceived as the rebels or deviants in a society which desperately needs to witness change to progress. The power of speaking up and following through on who we wish to be is liberating and is a small step in breaking the vicious cycle of secrecy and compromise that shackles a society’s potential to develop. In order to outdo ourselves and surpass such limitations we need to begin supporting one and other and indulging in each other’s stories as equals. I hope to contribute and be a part of a society where anyone can talk and voice their opinions, and nothing is perceived as a taboo. For this to happen, it’s time we talk!