By Somesh Katyayan:

"What is piety?" asks Socrates of Euthyphron. "Piety", replies Euthyphron, "means acting as I am acting." Euthyphron had never before analysed his own words nor did he understand the necessity for it. Cross-examination made him contradict himself over and over again. Euthyphron had like many of his compatriots been proved to be utterly ignorant of what he professed to be a master of. I write this, not to glorify the importance of critical examination, scientific temperament or reasoned truth in our everyday lives. I write this with an anguished heart to draw out the remarkable semblance that our so-called mature democracy bears to the Athenian society of 400 BC. Socrates was conscious of his own ignorance and in the pursuit of true knowledge despised pretence. In this process he confronted many inflated egos and this cost him his life.

And then with the chimes of the clock, we evolved in time and space, to stand some twenty-five centuries later in a different dimension, the ‘holy’ India. Alas! The verdict remained the same. Dr Narendra Dabholkar, Professor MM Kalburgi and Govind Pansare are all dead. Padma Shri Dr Narendra Dabholkar, a doctor by profession dedicated his life to the cause of rationalism. He was instrumental in getting Maharashtra Prevention and Eradication of Human Sacrifice and other Inhuman, Evil and Aghori Practices and Black Magic Bill passed. An ardent advocate of Dalit rights, he was known for his involvement in annihilating the caste system. Govind Pansare, a veteran leftist leader of the Communist Party of India, was involved in several social movements, be it fighting for the rights of labour force, supporting inter-caste marriages or women’s empowerment. Professor MM Kalburgi, a Sahitya Akademi Award recipient was, besides being a renowned academician, a meliorist who dedicated his life to social reforms, and the fight against orthodoxy.

I dare not speculate whether it was their support for the Anti-Superstition law, inter-caste marriage, women’s empowerment or their opposition to regressive cult practices, idol worship and voodooism that irked some of our most ‘pious’ Indian minds. While they critically debated on issues and campaigned for reforms in public domain, the self-professed guardians of ‘our’ Indian culture threatened, coerced and manhandled them, and we kept our moral compass blissfully dysfunctional.

We often take immense pride in quoting ancient scriptures, invoking seers and singing psalms of our inclusiveness. But this fascination of ours with ancient India falls short in our reminiscence of its plural identity. Be it Vedic philosophy or Caravaka, Bhakti movement or Sufism, idolatry or atheism, spirituality or scientific fervour, all were shaped after years of dedicated deliberations on views from differing schools of thought. While contrary notions have been at loggerheads, it is in their long-lasting engagement that the essence to a progressive argumentative India lies.

[envoke_twitter_link]Our nation today has become a safe haven for vigilante groups[/envoke_twitter_link]. Our freedom of expression today, lies at the behest of these 'higher' mortals who take offence at the slightest implication of noncompliance. Intolerance seems to have taken precedence over dialogue. Grisly murders, such as these, are only humble manifestations of a cataclysm that we have been fuelling around for years. Even though this scientific age warrants us to ask questions, it has become rather common place to harbour partisan following and blind faith. What’s even disconcerting has been the failure of the state to protect its progressive voices amid prevalent hostility and brewing fascism.

Socrates at the end of the trial addresses the crowd, “The hour of departure has arrived, and we go our ways – I to die and you to live. Which to the better fate is known only to god.” The perpetual decline in the spirit of reason and intellect, culminated in the execution of Socrates. The jurors having sided with the wrong lot brought remorse and shame to Athens. Today it is we who stand at trial. This hour implores us, as a society to collectively decide. If we don’t choose our leaders wisely we would be doomed to remain a land of snake charmers.

The post “Our Nation Has Become A Safe Haven For Vigilante Groups”: Is Rationalism Losing To Intolerance? appeared first and originally on Youth Ki Awaaz.

By Anonymous, illustrated by Devin Parker: 

Note: Originally published on Empathize This and republished here with their permission.

I am a recovering bulimic.
When I was acutely bulimic, and in the worst of it, I worried a lot about being too big, or about eating or not eating, about exercising and losing weight.

Now that I’m (thankfully) a lot better, the things I worry about are different.

But before I get into those, let me paint a short picture of my life: I actively work to eat whenever I’m hungry. I’ve had to (re)learn that I can actually be satisfied and not feel hungry at all times – that there are times I don’t want to eat more, because I’m full. I also try to eat whatever I feel like eating, because that is, what will most likely make me feel sated – even if that means eating a whole bar of chocolate.

I try not to think about calories and I try not to worry about my weight. I try to be satisfied with my looks and my body. I try to accept it the way it is and remind myself over and over again that even though it’s not perfect, it’s the body I have and it works well if I feed it regularly. It enables me to dance and hear music and kiss and do all of the other things I love.

I try not to scrutinize myself in every mirror (I do that a lot because it’s still kind of incredible to me, that I can eat, not purge, and still stay the same size).

I actively try not to think about sports as a way to "workout" but as fun I have with my body. I also work hard on allowing myself to stay at home and do nothing without feeling guilty.

These are actions, or states of mind that I have to actively maintain – they don’t come naturally. I work hard at it, and it’s not always easy. But it’s essential to my recovery.

But here’s the rub: all these things I have to do in order to stay healthy are things our current society doesn’t understand, or even actively discourages. Enjoying that whole chocolate bar? Scandal!

I constantly listen to girls and women of all sizes calling themselves "fat"; and to their friends answering "No, I am fat, you are so pretty" – as if being "fat" or rather "bigger than someone else" and being pretty were mutually exclusive.

Everyday I have to listen to co-workers planning what to eat in order not to eat "too many calories," while I am supposed to try and eat without planning ahead. They tell each other what they’ve been eating and what they want to eat later, generally obsessing about their food in much the way I used to.

Friends and acquaintances seem to think it’s their right to comment on what I (or someone else) eat(s) and whether it’s healthy or not – "healthy" in this case being used as a synonym for low-fat and low-sugar. It’s automatically assumed, that every woman’s biggest wish is losing weight.

Some people say "oh, I couldn’t eat all of that, I’d gain 5 kilograms over night!," which is not only impossible, but also a fear I’ve had to unlearn in order to be able to eat halfway normally again. It’s not easy hearing it being agreed to again and again without doubting my own actions in recovery.

I have friends, who refer to eating high calorie foods as a "sin". Most of the time I just stand at the side and try not to listen to them. On worse days I silently agree with them.

With the way everyone is talking and acting it feels as if my eating disorder fit in better with a food-obsessed society than my attempts to recover. It’s really quite hard to try and tune out what they say, when it’s exactly what I’ve been thinking so often for such a long time. Especially since it’s obviously considered the "right" thing to say and believe.

(On a sidenote: I dare not ask anyone to stop saying these triggering things around me, out of fear they might find it appropriate to discuss my size and weight in order to "determine" if I am rightfully calling myself eating disordered – I’ve heard them do that with others.)

All of this is, of course, in addition to how the media repeats hurtful messages about body image, fat shaming and dieting. These messages are everywhere, and I – like most others – am affected by them. But at least I can openly argue against them and they are increasingly recognized as hurtful by a lot of people.

Instead, it’s the deeply ingrained habits of others that make me feel helpless. Hardly anyone notices them – they are so insidious, and all the more damaging as a result. They are very real and hurt my recovery even more.

The post In A World Obsessed With Body Image, It Is Harder For Me To Deal With An Eating Disorder appeared first and originally on Youth Ki Awaaz.

By YKA Staff:

We all are aware that Coke harms our body but have you ever wondered what are the various steps in which it gradually breaks down your body? Coca-Cola and Pepsi, the two biggest soft drink companies in the world, have admitted that their products are bad for your health. Much of this surrounds the excessive amount of sugar their product contains.

Consuming too much sugar leads to increased belly fat, heart failure, diabetes and even cancer. It is recommended that the average adult consumes no more than 9.5 teaspoons of sugar a day. But a can of Coke contains 10 teaspoons. So, what is the future of our body system with this high amount of sugar?

The Renegade Pharmacist, in this infographic, breaks down in detail what coke does to our body in the first 60 minutes. Read on and don't be shocked!

Source: The Renegade Pharmacist

The post INFOGRAPHIC: This Is How Drinking Coke Kills You, In 60 Minutes Flat appeared first and originally on Youth Ki Awaaz.

By Sanjana Chowdhury: 

India has come a long way since the times of Gandhi, and unfortunately, a long way off from his vision of the perfect India. We see his face every day on the rupee notes and go about our lives without giving the Father of our Nation a second thought. But in this present world of violence and corruption, we need to go back to the Mahatma’s teachings now more than ever.

On his 146th birthday, we must ask ourselves how far we have fulfilled Gandhi’s dreams of India and how much we are yet to achieve. This is my personal take on the disparity between a great man’s hopes and our 21st century reality.

Ideals We Lost?

Gandhi was one of the few people who spoke of "real progress" or complete progress of a nation, rather than only "economic progress". Nearly a century ago, he had the rationale to proclaim that: "Western nations today are groaning under the heel of the monster-god of materialism. Their moral growth has become stunted... I would have our leaders to teach us to be morally supreme in the world."

It is our misfortune that we have left behind such high ideologies and now measure our progress in GDP, while half the nation is below poverty line and lives a life of squalid penury with no access to quality education or proper health care. We have long abandoned Bapu’s somewhat idealistic dreams of self-sufficient villages as more and more village traditions of art and culture are lost; while our cities grow monstrous with high-rises and slums.

It has become rather fashionable these days to bash Gandhi for most of his silences on caste issues. Perhaps we are so intolerant towards human error that we cannot look past it. Perhaps we tend to forget that it was this great soul who laboured long for the eradication of untouchability. It was he who tried to remove their social stigma by naming them "Harijan" and attempted to prevent the decay of village industries solely for their upliftment. But we continue to live in a country where atrocities against Dalits continue with flagrant disregard to laws as authorities remain indifferent.

Remembering Mahatma

We have forgotten the Mahatma’s great ideals of "Ahimsa" that was supposed to lead us towards "Satya". Non-violence and truth were inextricable in his idea, but we have possibly forsaken both. Violence is rife throughout India – we can hardly open the television without seeing another news of violence against women and children – and yet our political leaders and ministers either preach from a moral high ground or find excuses for rapists and murderers. Our nation sinks further and further into corruption while we watch on helplessly.

Perhaps [envoke_twitter_link]it is time to wake from this stupor and remember the man who once united this great nation[/envoke_twitter_link]. The man whose ideas have inspired hundreds of thousands of people through the world – including the great leaders like Nelson Mandela and Martin Luther King Jr. – can once again inspire us to greatness. I believe we can follow Gandhiji’s visions and ideologies which still persist somewhere in the depths of the underlying current history of our nation. It is up to us to explore those depths and reify the dreams of the Father of our Nation.

The post As We Honour His 146th Birthday, Have We Really Fulfilled “Gandhi’s Dream Of India?” appeared first and originally on Youth Ki Awaaz.

By Shruti Sonal: 

Amidst all the news of let downs, shortcomings and heartbreaks, we sometimes come across stories about people who are doing their bit to make this world a better place. I happened to capture such a story happening in the campus of my college, Kirori Mal College in Delhi University. In a conversation with Shreyash Dwivedi and Deepak Mishra, two of the many volunteers of 'Sahyog', the story of the initiative unfolded. Started two years ago, it aims to brighten the lives of the children living in surrounding slum areas through the torch of education. As we sat down in the lawn, surrounded by kids sincerely doing their tasks, Shreyash began to talk about how the idea emerged.

[caption id="attachment_55791" align="aligncenter" width="830"] Shreyash with his students.[/caption]

"It was an idea that clicked in my senior Aditya Chowdhary’s mind. He used to interact with the non-teaching staff members of our college a lot. One day one of them told him that he couldn’t afford the fees of his child and thus, didn’t send him to school. Aditya offered to teach him in the evenings after classes. Then one day, the thought struck him that there must be many more kids in the areas surrounding the college who’re missing out on education due to certain circumstances. He gathered his friends and roamed around the area, picking out kids who used to sell stickers in the market or Prasad at temples. As more and more kids came, the initiative was registered under the National Service Scheme (NSS). The group talked to the Sarpanch of the nearby Chandrawal area and organized seminars in order to attract more kids to the initiative. Thus, the team of 'Sahyog' grew."

He joined a month later, in October 2013. With a gleaming face, he described the joy he felt while sitting with the kids. Smiling he said, "In those two hours of masti and padhai, the tensions of the entire day melted away. I loved the experience so much that I kept coming back."

Before I turned to Deepak, we were interrupted by a child, who hugged them and shared that he had scored well in his previous test. I pulled out a candy from my bag which he gladly took and ran away to play football. Dreamy-eyed, Deepak began to describe his first experience of teaching.

[caption id="attachment_55792" align="alignright" width="255"] Deepak with a student[/caption]

"I still remember the first day. Aditya bhaiya briefed me about the strict 6 day a week schedule. I sat down as I had no student allotted. Luckily, just then I got to know that one volunteer was absent. Thus, I got to teach his kid. I felt different that day. Having come to Delhi to pursue my education, I hadn’t yet experienced a day which felt complete to me. That day as I headed back to my room, I felt as if I had dedicated a part of my day to do something for others."

I could feel the sense of happiness they got from initiative, yet I was curious about the challenges they would have faced while convincing parents to send their children to be taught by them. Shreyash thought for a while before he spoke, "Their first concern is safety. It’s a hard task convincing them that they’ll be safe in our custody. Secondly, due to the background they come from, they often fail to understand the importance of education or activities like dance and art. Most of them engage their children in jobs like selling small articles in order to contribute to the family income. Some of them are sent to government schools, where their main concern is just passing exams. The onus was on us to win their trust. Once we gained a foothold in Chandrawal by talking to the Sarpanch and other elderly, the belief cemented. Soon parents became less reluctant."

With a hint of pride in his voice, he added, "Now, some of them come on their own to leave their children with us. Almost every household in the area recognizes our faces."

Seeing the success of 'Sahyog', I asked him whether such initiatives should be made compulsory in all colleges. He strongly rejected the idea, for making it compulsory would "take away the very essence of service". Deepak pitched in, emphasizing that "it is not merely a task, but a responsibility. The kids and their parents choose to trust us with a part of their days. If an individual is even 1% unsure of taking up this responsibility, he should not."

I enquired about the loopholes in government education that they came across while teaching. Sighing, Deepak said, "We often come across kids of say class 8, who are not even clear with the basics of class 3. some of them have difficulty in recognizing numbers and alphabets. In school, the sole emphasis is on their performance that creates a positive track record of the institution. As they become older they hesitate in learning the basic things. Thus, the task becomes harder for us. While on one hand we have to help them finish the syllabus, on the other, we have to work on their basics."

Just then, a highly energetic little one came and climbed on the shoulders of Shreyash. "Won’t you be teaching us today?" she asked him. Pulling her cheeks, I offered to teach for a while. I asked her what she wanted to become when she grew up. "An English teacher. Yes, that’s right. I will tell stories to children like the bhaiyas and didis tell me."

As she ran off to do her homework, I asked Shreyash about the importance of co-curricular activities along with studies. Smilingly, he replied, "We believe that every child has a talent. Some like to sing, some dance, others play or draw. Thus it’s important that along with academics we create an atmosphere that helps them to hone their talent. We regularly hold competitions to boost their confidence. We also collaborate with other societies like the dance and music society for classes. We even hold movie screenings. We have fixed specific days for different activities."

So far so good. But it must be difficult to manage this alongside studies, right? Deepak rubbished my doubts. "I don’t find it difficult. If you cut down on the time for WhatsApp or 'fooling around' as we often do during college, you can manage it. During exams, we adjust our schedules so that no volunteer suffers on the academic front."

Shreyash wasn’t so dismissive about it."I do face problems as I have to travel quite a distance. When I reach home, I’m so tired I just have a bath, eat and sleep. However, I’m equally serious about my studies. I believe that if you’re passionate about something, you find time for it."

I was inspired by their commitment, yet a nagging doubt persisted in my head. Doesn’t the socio-economic background of the children hinder interaction in the classes?

Thinking about it for a while, Shreyash answered. "Some kids are outgoing, some are a little scared and quiet, like any other children. Most of them stay are at an age where they stay aloof from home, spending most of the time in school or outside with friends. You have to take the initiative of interacting with them, drawing them out and act as friends instead of teachers. Once they open up, they also talk about their personal lives."

As the first streaks of dawn appeared in the sky, I noted down Shreyash;s last thought on the conversation, which will hopefully inspire people to start something similar.

"I just believe that as part of a bigger society, it’s our responsibility to give something back to it. As students, our main motto remains our studies but if we can utilize our time constructively, we can create a better future for our country. We’re trying to find gems from those parts which have been neglected till now by the system. If you do not give them a helping hand, they’ll continue to live oblivious lives."

We got up and gathered all the volunteers and students for a group photograph. The youngest one, who was three, came up to me and said, "Didi achi photo lena! Smiling wali (Take a nice picture of us! One where we're all smiling)." I smiled for the photograph and the happiness lingered long after the moment had been captured in a lens.

Photo courtesy: Shruti Sonal.

The post With Masti And Padhai, These DU Students Are Changing The Lives Of Kids From Nearby Slums appeared first and originally on Youth Ki Awaaz.

By Vaagisha Das: 

The public humiliation of a woman by stripping and beating her was a punishment adopted in a village in Kharagpur district for adultery. This is just one example in a long line of similar incidents, which has led to heated discussions about the adultery law in India. The Indian Constitution has been hailed for being progressive, yet as far as decrees go, the Indian Penal Code is still bound in the shackles of some archaic laws, with its adultery law being the first in line. When taken literally, the words of this law state that women are not to be charged for adultery, even when they are willing and equal participants in the act – hence it has been the subject of various debates, with some contesting that it seems to be 'protecting' women, and is therefore, unfair to men. On the other hand, if interpreted differently, the aforementioned law seems to be infantilizing women in the blatant omission of blame: either way, it is clear that any law that plays into such notions of equality is in need of some modification.

The Adultery Law And Its Implications

Under Section 497 of the Indian Penal Code, "Whoever has sexual intercourse with a person who is and whom he knows, or has reason to believe to be the wife of another man, without the consent or connivance of that man, such sexual intercourse not amounting to the offence of rape, is guilty of the offence of adultery, and shall be punished with imprisonment of either description for a term which may extend to five years, or with fine, or with both. In such case the wife shall not be punishable as an abettor." In other words, if Simran is married to Kuljeet, and Simran has an affair with Raj, then Kuljeet can bring charges against Raj, but Simran will not be charged under the same offence. Although adultery by definition refers to any extramarital incidence of sexual intercourse, the Indian law in its current form criminalizes only one form of adultery. It is illegal only if a man has sexual intercourse with a woman who is married, and he does not have the consent of the husband of the woman for the sexual activity. The women herself is denied of any agency, and this includes the wife of the adulterer, who can take no action against her husband.

Flaws In The Law - Its Inherent Gender Bias

It is important to establish, from the very onset, that the law in this regard does not seek to preserve the sanctity of marriage - rather, it seeks to protect the structure of the institution. As referenced in the case of V. Revathi v. Union of India, in which the Court held that the man was the seducer and not the woman, the aforementioned law is striking in its pursuit to punish only the 'outsiders' in the marriage - in this case, the male adulterer. Adulteration refers to the mixing of an undesirable substance in an otherwise 'pure' element, hence the parallels drawn between the husband, whose bloodline has been 'adulterated' by the outsider, gives some idea to the origin of the law. The husband has been cheated of his right to a 'pure' bloodline, and under the above terms, he should receive some measure of protection under the law.

This is essentially saying that if a man’s property is defiled by another, the man can punish the offender - the woman here is reduced to mere property. This was reinforced in the case of Sowmithri Vishnu v. Union of India – where Sowmithri, whose lover was prosecuted for adultery, contended that the law was gender biased. Despite being an equal party in the offence, the woman was a 'victim'- she was exempt from punishment, as a child would be, suggesting that the woman committing adultery is incapable of rational thought and therefore has no agency.

Addressing another major controversy, the adultery law has also received flak from protesting men who claim that this law is biased against them. But they overlook the fact that this law does not permit a woman to bring to justice the lover of her husband. How does one contend that a law is favourable to women when the very same law makes it legal for a man to have extramarital relations with a widow, or even an unmarried woman? The wife’s hands are tied in this instance - she is helpless to bring charges against her husband under this section.

The Indian Law has been known to advocate gender discriminatory and patriarchal lines of thought, hence the marital rape and abortion laws in India, and it is increasingly clear that such laws have no place in a modern society which needs to develop beyond the colonial mind set. Most countries have decriminalised adultery - India should follow their lead and do away with such dated laws, lest they further expose the stagnancy of the legal system.

The post Whether Biased Against Women Or Men, India’s Adultery Law Is Seriously Messed Up appeared first and originally on Youth Ki Awaaz.

By Nikita Arora:

While reading the prospectus of my college, Government College for Girls, Patiala, I came across a point under hostel rules which said, 'Those who participate in any strike, directly or indirectly, can be expelled from the hostel', which simply reminded me of a Hitler-like fascist regime where opposition is suppressed severely. Educational campuses, exclusively girls' educational campuses, have these kind of rules for day scholars as well as hostel residents. Although it is a recognized and acknowledged fact that our educational institutions have gender-discriminatory practices, ranging from the timings of hostels to research facilities, I still feel that this particular rule is the most dangerous and derogatory one.

[caption id="attachment_55845" align="aligncenter" width="740"] Image source: Google+[/caption]

Schools, colleges and universities which were set up to promote the agenda of women empowerment in an age when women were restrained from receiving an education, following the revolutionary beginning of Savitribai Phule's school, today have the most suppressive and male-chauvinist rules and regulations, under the name of 'exclusivity'. Women's institutions also follow the Constitution in a unique manner; they pose their institutions as a detached island, meant for making women 'wise', 'excellent' in all fields. However, this wisdom and excellence is consciously interpreted in a manner suitable to the authority and government. If you are a student in a women's institution, you have to maintain the 'reputation' of the institution, by not making  boyfriends, not going out too often, no night-outs, and of course no 'union-baazi', a name used by the authority as an insult towards student politics. All 'isms', and mechanisms which are 'taught' in closed classrooms seem bogus in front of the atmosphere provided to female students.

Recently, the UGC has recommended certain guidelines for higher educational institutions, under the name UGC Guidelines on Safety of Students off and on Campuses of Higher Educational Institutions (HEI), whose sixth point reads, 'Setting up a university police station within the premises of HEIs, wherever feasible, can go a long way in instilling a sense of security amongst students and scare amongst nuisance makers and petty criminals.' What is interesting is the category of students who will be and are named as 'nuisance-makers' by the authority. Subramaniam Swamy, member of the BJP commented on the students of JNU, a campus known for its politicisation, as an institution of 'Naxalites', which is the exact manifestation of the point highlighted by UGC, purpose being the depoliticisation of campuses. In an atmosphere where the participation of women in public spaces, meetings, organizations is next to minimum, such guidelines will push women inside the four walls of hostels and homes, away from academic as well as political activities. The implications of these guidelines, when implemented in colleges like the one stated will increase the intensity of gender discriminatory rules, such as women's reluctance to participate in protests in front of police officials. Also, the voices of dissent will be crushed and an atmosphere of emergency will be created, where women will be sidelined to the category of weak and silent students.

The processes through which women are socialized to accept themselves as weak and dependent are varied across the atmosphere of the locality they live in, to the school, to the college, to the workplaces, with the foundational work done by school education. Since the development of a professional education, it remains as one of the most influencing factors in deciding the consciousness and thought processes of the individual. Education is a process of theorizing knowledge which human society has acquired, and of setting up new challenges for the next generation. But, the academic syllabus which was supposed to enlighten students through it, is actually preaching the idealistic and metaphysical notions about society, including subjugating women as a second sex; it starts from the nursery rhymes and continues till the death of a woman, in one or the other from.

Let us take an example to support the case. I once read a poem as a child, titled, 'A Man and A Maid', in which a man asks a maid to marry her, but she refuses because he does not have sufficient resources and money to start a family with her. She comments, 'Should I be your little bride, pray what must we have for to eat, eat, eat? Will the flame you're so rich in, light a fire in the kitchen?'. The poem speaks in a highly sexist tone where the maid is represented as the one dependent on the man for their survival, and this is what children read when they are in school, a complete ignorance of the value domestic work and the role women have played in the evolution of society. The next case is of a lesson, which students are taught in B.A I Semester, Punjabi University, Patiala and its affiliated colleges, named, 'The Nose-Jewel' by T. Rajagopalchari. The introduction of the chapter speaks in a threatening and threatened tone, simultaneously, commenting that the chapter is likely to be disliked by 'present-day feminists'. The fable deals with a pair of sparrows who take shelter in a home where a couple lives. One fine day, the male sparrow finds a diamond nose-jewel lying on the floor and brings it to his wife, but she says that it is of no use to her, to which the male sparrow discards it. The lady of the house sees it and wears it. Her husband comes home and asks her from where she had gotten it, and asks her to report it to the police. She refuses and in a few days she falls ill. On seeing this, the male sparrow remarks that she fell ill because she did not obey her husband, and the female sparrow smiles and agrees. This misogynist lesson instils in the mind of women the belief that they are the ones to be protected and saved from the 'monsters', and can be safe and happy only if they listen and obey their male counterparts.

In such times as these, when voices of women are silenced and the space where such voices can be heard are snatched from them, such as democratic educational campuses, [envoke_twitter_link]it is very important that women start resisting such attempts and put up a fight to reclaim all spaces of society[/envoke_twitter_link], in texts prescribed by the authorities as well as in campuses. A campaign named 'Pinjra Tod: Break the cages' has been started in Delhi and other parts of India, questioning the locks of hostels which restrict the movement of women.

Last month, a school going girl of 8 years was gang-raped in a town near Amritsar, Punjab, and now she does not want to go to school because everyone looks down on her, and her mother is worried about her marriage! We must fight to such patriarchal mindsets and their basis which seize the childhood, teenage years and youth from women; challenge the sexist academic and material atmosphere; altogether giving a call for women's freedom and equality in educational campuses and society, at large. The communal attempts that are being hurled up in education, such as teaching the Bhagwad Gita in classes, changing the third language option to Sanskrit, recruiting Gajendra Chauhan as the head of FTII, naming Kanya Maha Vidyalayas as a Heritage site, de-scientifying science etc., must be met with consistent resistance from women. The position of women must be retraced throughout history as one who plays an essentially important role in society. She shouldn't be locked up, or taught that she should be locked up. That's not a solution, and never will be.

The post Women’s Colleges In India – Spaces Where ‘Voices Are Silenced And Snatched Away’ appeared first and originally on Youth Ki Awaaz.

By Sreya Salim:

"Vaccines cause autism." "Immunization makes you infertile." "Vaccination is a part of America’s conspiracy to reduce Muslim population". "Immunization was made mandatory so that multinational companies can make more profit."

Go to God’s own country and you can hear so much more. Northern Kerala, especially [envoke_twitter_link]Malappuram district has become the epicentre of a strong anti-vaccination propaganda[/envoke_twitter_link] driven by orthodox religious groups and quacks. A large number of people in the region, most belonging to Malappuram district have been denying immunisation to their kids. The result has been the slow re-emergence of many diseases once eradicated or kept under control. The latest in the list is Diphtheria, which has already killed two children and many more.

[caption id="attachment_55849" align="aligncenter" width="557"] For representation only.[/caption]

Diphtheria Outbreak

Diphtheria is a vaccine-preventable disease that was brought under control in India by introducing DPT vaccine in the immunisation program in 1985. However, Kerala has been experiencing a relapse of for a few years now. In 2008 alone, more than 12 cases were reported from Malappuram (1). Recently, two children died of Diphtheria, and more than five have been infected; all of them residents of the same hostel. According to reports, a considerable number of people are at risk.

Even individuals who have received vaccination bear the risk of harbouring bacteria in their body without showing any symptoms (carrier state). Thus, there is a high risk that a major epidemic may break out in this area. Moreover, medicine for Diphtheria is hard to procure as most of the pharmaceutical companies no longer produce this. One doesn’t have to look far for the reasons behind this sorry state of affairs. Any health worker in Malappuram and Calicut would say that the problem is not lack of availability of vaccines or doctors but that a large number of people here reject immunisation.

By the latest official count, out of 3,55,279 children below the age of five, 4,729 had not taken any kind of vaccination. If children between five and ten years of age are counted, the statistics get even scarier. One out of three children growing up here is vulnerable to a large number of diseases ranging from tuberculosis, whooping cough, polio to measles. It may seem like an irony that this is happening in a state where there is a large number of health centres, doctors and, a high literacy rate. The children, here, are being kept away from immunisation by their parents and guardians based on false beliefs.

The Danger Of False Knowledge

The belief that immunisation causes health problems has become the major reason for the rejection of immunisation. The growing number of quacks and self-proclaimed doctors in the state has not helped matters either. Most of the people in Mallapuram have no access to accurate information about vaccination. A large number of people believe in the tall claims made by pseudo-doctors. Posts claiming that vaccines against already eradicated diseases are a part of the Government’s policy to help multinational companies, and that immunisation causes sterility have been making rounds on social media for a few years now. Some eminent newspapers even published news about vaccinations crippling children even though doctors and scientific journals emphasize that the risks of immunization are negligible, and that the problems are being exaggerated. Since, most people lack scientific knowledge about these topics, they often fall prey to sugar coated lies. The number of times these messages have been circulated on social media stand testimony to this.

Moreover, a few locally powerful religious groups have been urging its followers to forego immunisation. Similar opposition was also meted out against the rubella vaccination initiative, which aimed at protecting all teenage girls from rubella. Almost all health initiatives including iron and folic acid supplementation and vaccination against elephantiasis were looked upon with suspicion.

Why Are People Believing These Falsities?

The cause of the problem seems to be that people are losing faith in the health initiatives of the Government. Moreover, many are falling prey to the selfish motives behind propaganda. Lack of widespread awareness programs in the state has made the problem worse. Many private hospitals promote ‘glamour vaccines’ that are costly and not needed in Indian health scenario. These include vaccines for rare diseases that children have little chance of contracting. Another contributory problem has been the lack of vaccines in many hospitals. Due to the closure of Pasteur Institute in Koonor and Central Research Institute in Kasauli, vaccine scarcity can turn into a disaster.

How To Battle This Problem?

Even though the Government sprung into action after the Diphtheria deaths, health workers are finding it difficult to battle the stubborn mindsets of people. Recommendations have been put forth to make immunization mandatory for school admissions, insurance schemes, etc. and to incorporate Diphtheria vaccine along with tetanus vaccine. Task forces have been set up to vaccinate all the children at risk.

However, none of this is possible unless the orthodox mindset of people is given up. The problem here is not the lack of facilities, but the lack of awareness and the spread of false knowledge. Hence, the first step should be the creation of a health force that will be able to operate at the grass root level with full cooperation from the people. Other steps like availability of all vaccines should also be taken.

Though the adage, prevention is better than cure, is one of the first things medical students learn, this is not upheld in real life. It seems that we have to wait until the problem becomes complicated and serious to start looking for a solution. Proper vaccination coverage is the first step towards the dream of ‘health for all’ which is the third Sustainable Development Goal. Vaccines prevent diseases, cut health care costs and ensure the well-being of the entire nation. As William Foege said, they are the tugboats of preventive health. We should never let false knowledge and ignorance sink them.

(1): T, Dr. Jayakirshna. Diphtheria Thirichuvarunnu. Mathrubhumi Arogya Masika- September 2008 edition.

The post An Unscientific Rejection Of Vaccinations Is Bringing Back A Deadly Disease In Kerala appeared first and originally on Youth Ki Awaaz.

By Avilasha Ghosh: 

It was only as recent as 2014 that the Supreme Court of India legally recognized the transgender community as the "Third Gender". Prior to the verdict, transgender people were treated as objects of ridicule, prejudice and humiliation who were not only denied their basic human rights but also not recognized as citizens of India. They are also a community negatively stereotyped as eking out a living from begging and commercial sex work.
However, with the increasing strength of queer politics, awareness about sexuality, and the recognition of the LGBTQIA community by law, it would seem that people have become more tolerant to the queer community as a whole.

Recently, the appointment of a transgender principal, Manabi Bandyopadhyay to a government college in West Bengal and a transgender representative, Amruta Alpesh Soni as the advocacy officer for the states of Punjab, Haryana and Chhattisgarh for the National AIDS Control Project took the entire country by storm and was regarded to be the first step towards busting stereotypes and including the transgender community into the mainstream.

In India, Tamil Nadu has been the only state which has successfully pioneered transgender inclusion by introducing the transgender (aravani, as they are locally called) welfare policy. According to the policy, transgenders can access free Male-to-Female Sex Reassignment Surgery (SRS) in the Government Hospital, a free housing program, various citizenship documents, admission in government colleges with full scholarship for higher studies, and alternative sources of livelihood through formation of self-help groups and initiating income-generation programmes (IGP). It was also the first state to form a Transgender Welfare Board in 2008 with representatives from the transgender community. In March 2009, Tamil Nadu government set up a telephone helpline called "Manasu" for transgenders, an initiative which was responsible for the formation of India’s first helpline for the LGBTQIA community in 2011 at Madurai.

In April this year, Tiruchi Siva, a member of parliament moved the popular bill to ensure that the transgender commuity gets benefits similar to reserved communities like SC/STs. The bill was supported by all political parties in Rajya Sabha (Upper House of the Indian Parliament), and will address enrolment in schools and jobs in the government, besides protection from sexual harassment.

The Chhattisgarh government is also making efforts to empower the transgender community by drafting an action plan for the welfare of around 3000 eunuchs in the state. The welfare plan aims to include Sex Reassignment Surgery as per the choice of the person concerned, along with development schemes to make them financially independent.

Joining these efforts, is the Tripura government which announced in July an allowance of Rs 500 per month to the transgender people in the state to ensure their financial independence.

The West Bengal government is not far behind. On October 1st, 2015 the government has requested the Kolkata Police to recruit transgenders in the Civic Police Volunteer Force (CPVF) to end the stigma and discrimination against the community.

While these development initiatives have made it possible for the disempowered and previously 'ghettoised' community to make their voices heard and to put forward their demands, the overall development of the community has been marginal and appears to be only on the surface.

But have these events and the removal of legal stigma countered the social stigma that has plagued this community for decades?

There are numerous flaws with the inclusion principle applied to the transgender community in India. Firstly, by providing recognition to a "third gender" in India which is supposed to include all communities which do not fall into the cisnormative structure, the Supreme Court has subsumed all sexualities under the rubric of a single term. It is important to distinguish transgender from transvestites, transsexuals from kotis and cross-dressers from hijras. Unless this demarcation is firmly established, the blurring of lines will create a gender binary of those who are gender conformists and those who are not.

Further, the nomenclature "third gender" is a problem in itself: it treats sexuality as a ladder-like structure in which the lowest rung is occupied by the queer community. Although it provides them with legal recognition, it does not alleviate them of their abject conditions as they continue to be a part of the marginalized section of society and are not considered equal to the rest of the Indian population.

While we may think that given the recent changes in the representation of trans people in media, politics and education, India has finally been able to successfully adopt the inclusion principle which was for a long time hoped for but not acted upon, it is also important to bring to attention the various ways in which it has been a failure. The appointment of a transgender principal to a government college or a transgender representative to politics in India can only be called a 'part-time' inclusion.

Being from a community that many are prejudiced against, these women (as they identify themselves) have proved to be exceptionally efficient in their respective fields which made it possible for them to climb the professional ladder. But [envoke_twitter_link]does this mean that the whole transgender community has been adequately represented?[/envoke_twitter_link] Do the changes in the professional level permeate their social and private space as well? Does this newly acquired status emancipate them and their whole community from previously experienced ostracism? Do the development policies help mitigate the violence and the stigma that the community faces in their everyday lives?

To answer these questions one will need to critically engage with the problems which will only be successful if an in-depth study is conducted. [envoke_twitter_link]Gender and sexuality are fluid concepts[/envoke_twitter_link] with multilayered aspects that need sensitive handling. This nuanced approach must go beyond the Indian bureaucratic system and enter the social and cultural domains to ensure that the inclusion is not partial but successful. Unless the basic demands of the transgender community as a whole are met, unless the stigmatizing and alienating forces are checked and unless the welfare policies reach out to all the people belonging to the community in question, inclusion cannot be achieved.

The post Am I Included? Calling Them The ‘Third Gender’ Creates More Problems Than It Solves appeared first and originally on Youth Ki Awaaz.

By Annesha Ghosh:

In an exhilarating first, members of Koti, Hijra and other transgender women communities from across Kolkata and its suburbs have come together this year to organize a one-of-a-kind Durga Puja, as an attempt to 'reclaim the social space' in the face of 'ostracism' levied on the community as a concomitant of their gender, in addition to class and caste hierarchies.

[caption id="attachment_55865" align="aligncenter" width="728"] 'Ardhanarishwara' or the composite androgynous form of Shiva and Parvati. Photo credit: Sutapa Ray[/caption]

Organized by Kolkata-based sexual rights initiative, 'The Pratyay Gender Trust', in association with 'Uddyami Yuvak Brinda' , the local club of the area, this 'her'storic Sarbojonin (community) Durga Puja will be held at Jay Mitra Street- a low-key neighbourhood near Sovabazaar, in north Kolkata.

Although the club has been conducting their annual Durga Puja for 27 years now, it is the first time that the association has inducted into its working committee a host of individuals from the transgender women community.

Quite significantly, activities that are traditionally male dominated– from the choice of theme to conceptualizing the idol; decoration of the 'Pandal' (marquee) to collection of subscription and formation of a Puja Committee – will now see the active participation of transgender women.

The Puja celebrations will be inaugurated with a 'Jatra' (a form of folk-theatre) performance by the troupe of senior transgender artist Manorama Kinnar on October 18. With an estimated budget of Rs. 1.50 lakhs, the group has also started a fundraising drive on Facebook, inviting donations from the public, in order to secure a sound financial base to this first-of-its-kind initiative.

For 55-year old Bhanu Naskar, the realization of a dream conceived a year ago has heralded a new dawn. "Being a Hijra has never made me feel ashamed of my identity. However, the discriminatory gaze that transgender individuals are subjected to in the public domain, especially during social and religious gatherings, has often made us think disgracefully of ourselves. Given the undeniable significance of Durga Puja as a well-known trope in the social sphere, it was in early January this year that we came up with this idea of organizing a Durga Puja, where transgender women would be actively involved in the multifarious activities of the festival," said the secretary of The Pratyay Gender Trust.

[caption id="attachment_55864" align="aligncenter" width="692"] Bhanu Naskar with artisan China Pal. Photo credit: Sutapa Ray[/caption]

As a poignant afterthought Naskar added how the first thoughts concerning this move was subconsciously triggered by the all too frequent denials they would be greeted with, barring them from participating in simple festive rituals like offering Anjali on Ashtami or the partaking in the traditional 'Sindoor Khela' (the smearing of vermilion among married women on Vijay Dashami), which marks the culmination of the six-day festivities.

Asked about the import this collaborative enterprise may bear on the larger consciousness of the transgender community, Anindya Hazra, founder of Pratyay Gender Trust crafted a thoughtful response: "On any given day, it's a lot easier to do things in isolation. There is little or no resistance from other societal forces at work and you can afford to have your way without having to face the realities of a 'gendered' existence, especially one that is arguably far more rigidly demarcated than the conventionally 'accepted' ones. But the dynamics change drastically when you attempt to pursue the same narrative in a broader social realm."

"Regardless of how guarded and problematized this space may be, irrespective of the severity of the limitations incumbent upon the middle-class society, the requisites of the present times mandate that our endeavours do not preclude this space or the people who inhabit it. As a result, right from the word go, we were firm on our resolution that if members of our transgender women community are to organize this Puja, they must do so in collaboration with representatives of the local club and residents of the neighbourhood," Hazra added.

At the nucleus of what plays itself out as a nuanced socio-politico-religious discourse, conceived with an unmistakable earnestness to infuse an embracive sensibility amongst the public towards those inhabiting the queer space, manifests the majestic idol of the mother-goddess, fashioned after the mythical 'Ardhanarishwara' or the composite androgynous form of Shiva and Parvati. Artistically underlying the sexless or multi-sexual aspect of the soul, the sublime androgynous representation is being brought to life by one of the few yet finest craftswomen in Kumortuli - the famed potters' quarter in north Kolkata.

For China Pal, the first female artisan in Kumortuli, creating the idol for Bhanu and company has been anything but a commonplace experience. "I had taken on the mantle of idol-making following the bereavement of my father in 1994. Since then the idols churned out from my workshop have travelled places, garnered myriad accolades. However, never before did I get the opportunity to collaborate in as unique an enterprise as this. The emotional investment on this occasion has been inexplicably high. For those who have been, time and again, shunned by the self-styled custodians of society, I couldn't help but extend my support to this brave endeavour and do my bit in help mainstreaming their cause."

Since the news of this valiant enterprise first came to light on social media, the response to the same been overwhelming, to say the least. If there are ever-increasing congratulatory posts and show of support on Facebook, the multiplying local media coverage, the renewed encouragement extended by the residents of the neighbourhood, or separate developments such as recruitment of transgenders into the Civic Police Volunteer Force (CPVF) are anything to go by, it wouldn't be a far cry to assert that [envoke_twitter_link]Kolkata is certainly opening itself to a possibility of creating a harmonious, embracive interspace[/envoke_twitter_link] where individuals, regardless of their 'gendered identities', can claim their right to equal and honourable participation.

The post Kolkata’s First Durga Puja By Transgenders Promises To Be Amazing appeared first and originally on Youth Ki Awaaz.

By Anonymous:

TRIGGER WARNING: Content contains graphic description.

Every morning when I wake up, I remove the blankets that cover me. I have always been taught that in the morning, we are dirty. My mum says that it is important to take a bath in the morning, not only because one stinks, but also because the body, especially your sexual organs, in my case, my vagina, secretes waste during the night and it is necessary to clean it up.

As a child, I always believed her but still chose to not take a bath for days at a stretch. This was because, first, I loved to spend my bathing time sleeping in the bathroom, using my clothes as a pillow, and second, because I had no intentions of letting the cold water drops jerk me out of my peaceful state of mind.

Now however, since I am an adult and aware of the importance of cleanliness, I move towards the bathroom to clean my body. I strip, still sleepy, barely aware of the number of layers I am wearing. I get into the shower, but not before I switch on some music, I twist the knob and allow myself to get wet. I rub my body to make sure every part of it is clean. I use soap, the fragrant kind, and allow myself the pleasure of singing and thinking and even dancing.

Have you ever noticed that in the bathroom you feel truly free liberated? I do. There is no one looking, judging or wondering what you are doing. I do what I feel. I talk to myself and say what I want. I day-dream and I also remember the past, I reflect and joke. I humour myself. When the water hits my head and rushes down my body, I feel at peace. In that moment, I am me.

But what does one do after taking a bath? One takes a towel and dries oneself, so as to not catch a cold. One looks in the mirror, so as to make sure that one is clean. Then, get dressed; look in the mirror for the last time and leaves. I do the same. Except I hate it.

When I leave the tub, I am naked in front of a mirror; I do not like what I see. I am not sure if my dislike is because I would wish that I was healthier or because media's representation of a beautiful woman i.e. thin, curvy, manageable hair, etc is so drilled in me, that the fact that I do not look like the ideal beautiful woman makes me dislike myself. Also, I am not sure if my wish to be healthy is because of medical or visual reasons.

In the world of 36-24-36, I am 44-42-45. What I see in the mirror is sagging boobs, because they are too big, a stomach with bulging tires and stretch marks and broad and big hips with cellulite deposits so big that I can see them.

Time to hide. Bring out the clothes.

I first wear my underwear, high waist panties that would cover and pull in the bulge of my stomach as well as cover the tyres hanging from my back. I then wear my bra which shackles my breasts in one position. My breasts, too big, try to escape and I helplessly adjust them and put them in their place. Now, when I see myself, I see a fat stomach and big breasts being suppressed by fabrics. The view may seem normal to many but is a nudist’s nightmare. Carrying on I cover my legs with a pair of jeans, the loose kind so that the shape of my legs is not very visible and I wear a loose top or kurta that would hide my stomach and arms.

I then examine myself in the mirror and if I notice anything that should not be, for example my cleavage showing, my nipples standing, the bulge of my stomach visible, etc, I hide it. I take a stole and drape it in a way so that my body and its actual shape are completely hidden.

I hide myself. I mask my true self that I was so comfortable with in the shower, with layers and layers of clothes. Covering so that nobody can see the real me and so that I am hidden from the world.

I am sure you are wondering why I hide myself if I don’t want to. The answer is simple, I live with my parents, and they are not like me, I can not disrespect their opinions or the societal norms they follow. So I dress the way they expect me to.

Now I would want to ask you a question. Do you not feel oppressed by these layers of clothing? [envoke_twitter_link]Your clothing defines you, but does that idea not suffocate you?[/envoke_twitter_link]

Once while watching the Sherlock series, I saw an episode where Sherlock Holmes, a master at reading people, was unable to understand anything about a female because she was naked and there was nothing on her body that would help him deduce anything conclusive about her. When I saw the episode the first time, I just saw it, I did not understand its essence. Years later while I was doing nothing the meaning dawned on me. [envoke_twitter_link]Clothes are apparatus, like masks. It is not who we are but who we wish we could be.[/envoke_twitter_link]

Sadly, since all one wants is not to be their true self, they neither know who they are nor who they are projecting themselves to be. This ignorance leads to one being confused about their identity; it leads to existential crisis and a lot more. The worst, since people can not figure themselves out, they believe they have the licence to judge others. Not just that, they use every little detail to make an effort to unravel the other.

These judgements are so cruel that they invade a person’s most innermost privacy. For example, [envoke_twitter_link]I am forced by society to dress in a way that, they claim is appropriate[/envoke_twitter_link]. So I have to wear undergarments.

Regardless of the fact that underwears are sanitary and help protect one’s vagina from germs, there is more to it. Not just more, but a multi-million dollar industry more.

Firstly, the kinds of underwear - If I wear a thong instead of panties, it is the same for me medically. But if a friend of mine was to see a thong in my cupboard, lets say a lace thong with diamonds on it, then I am sure to get a cheeky grin which would be followed by a cheesy remark about how kinky or dirty I am to have such a piece of clothing. My panty, which I wear only for medical purposes is used to judge my sexuality, my preference, etc.

Secondly, not only does the kind but also the colour -A famous 90’s movie, '10 Things I Hate About You' has a dialogue and I quote: "You don’t buy black lingerie unless you want someone to see it!" It might not seem right to be a quoting a movie made for teenagers, but the truth is that we all saw this movie and this dialogue did shape our thought process. However, when I go to buy lingerie, I buy what I like, I pick my favourite colour, and if I like red or black more than orange, people will use it as a psychological tool to understand my nature and personality.

Thirdly, I am respectable only if I wear underwear - if I don’t wear underwear, how does it bother anyone? Both free balling, as well as free buffing are huge taboos. The act is considered socially unacceptable because, to many, the practice seems immodest. [envoke_twitter_link]Societal views should be respected only as long as they do not strip an individual of his or her personal freedom[/envoke_twitter_link]. If tomorrow I choose to be done with the underwear industry and 'go commando', that too is my choice and does not imply anything but that I am sick and tired of elastic marking my skin.

Another example is the bra. The rational explanation why I should wear a bra, according to society, is that so the shape of my boobs does not get spoiled and the weight does not give me a back ache. Also seamless bras and padded bras help hide the nipples from being visible.

First: If nature runs its course in such a way that the shape changes, why are we trying to change nature?

Second: Who decided the correct shape of my boobs?

Third: If I am more comfortable not wearing a bra and if I don’t have back aches, why is the society judging me for not wearing a bra?

Fourth: Nature gave nipples to both man and woman; nipples are erogenous organs for both man and woman; why can a man move around top less in society when a woman can not? To the extent that I have to purchase bras which are heavier and hurt so that nobody, even by mistake sees the seam of my nipples.

Fifth: If I am buying a bra for the reasons above, I should buy one that would satisfy all the reasons which sadly does not cost less that 1500 rupees.

It is literally like being forced to buy a jail cell for your boobs. Expensive and super uncomfortable.

And this is not it, I am again judged on the colour and type of bra and am not respectable if I don’t wear one. If my boobs sway while I exercise I need a bra that would hold them. If I want to wear a shirt, the bra has to hold my boobs apart so there isn’t much cleavage. Also, the amount of cleavage visible is inversely proportional to my respectability or how open I would be with the idea to sleep with my boss or have a one night stand.

The concept of clothes when it started was to protect one from the heat and cold, wind and other natural forces. [envoke_twitter_link]When did the idea of physical protection evolve into the idea of emotional and mental protection?[/envoke_twitter_link] Why have we started hiding ourselves? And from whom?

Many would disagree with me on this point.

Since birth, we have been clothed. Growing up, we have been taught to cover our body and the idea has been drilled in our head so deep that it is hard to reflect on the idea. One needs to give up all forms of conservatism to understand this but people won’t or they can’t. Because if they give up on the most obvious ideas that they follow, they won’t have any choice but to rethink all that they know and the idea of such a task is scary.

This article has also been published on the author's personal blog.

The post The Stigma Around Underwear: Why Is My Respect Associated With What I Wear Or Don’t? appeared first and originally on Youth Ki Awaaz.

By Deepti Chadha:

Every woman, irrespective of size is beautiful.[envoke_twitter_link]Our body image does not define the kind of person we are[/envoke_twitter_link]. Today, curvy women are well appreciated everywhere. Author and poet Maya Angelou was a plus-size woman, who elucidated how her beauty lay in the span of her hips and the curve of her lips in her poem, 'Phenomenal Woman'. Tess Holliday, a plus size model was recently on the cover of People magazine, looking as beautiful as any zero size model. Our very own Sonakshi Sinha and Vidya Balan who define a curvy body type are one of the most loved actresses in Bollywood. These women have shown the world that you do not have to be thin to be beautiful.

[caption id="attachment_55896" align="aligncenter" width="747"] Model Tess Holliday. Image source: WordPress[/caption]

Fat-shaming women has become so common these days that girls have started eating less, or maybe stopped eating altogether. This has led to increasing cases of anorexia and depression, which is very harmful for women's health. 20 million women in the United States alone suffer from anorexia.  Society has expectations and  stereotypes like, 'fat people eat all the time, that is the reason they are fat', 'maybe they are fat because of their metabolism', 'people who are thin don't eat at all', etc. A positive body image needs to be promoted. Every woman needs to embrace her curves and her body because she is beautiful no matter what. 'Fat' or 'Curvy' are words which have been given a negative connotation. But they aren't, they are just the same terms as thin or tall, it's just a matter of perception. Women need to love their body, and that is what will make them more confident and strong in a world like this.

It's another thing to want to lose weight or to gain a little to look fine, but do that for yourself, not because someone teased you or called you anorexic. [envoke_twitter_link]Beauty lies in the mind, not in cosmetic products or designer clothes[/envoke_twitter_link]. Sadly, stereotypes are not just restricted to body size. There is also the whole issue of colour. Every advertisement on television has white, fair women talking about fairness creams. What we don't understand is that nobody has to be fair and 'lovely' to look pretty. The whole world is obsessed with lighter coloured people, maybe bringing a change in their mind-set would take years, but we have to start somewhere. Models like Alek Wek are dark skinned but indeed one of the most beautiful women one can ever see. We should stop classifying women into categories like black, white, skinny, curvy, hot, and nerdy. Let us stop with the stereotypes and learn to appreciate and love.

I think it's time we all started to look good for ourselves. We should feel comfortable in our own skin and not insecure. Whether we sit in sweatpants all day long, tie our hair up in a messy bun, wear different coloured socks; we should do what makes us comfortable and happy. We should do things the way we want to, not the way it pleases others because at the end of the day it is our happiness that matters.

The post It’s High Time We Convert ‘Fat’ And ‘Curvy’ Into Positive Terms appeared first and originally on Youth Ki Awaaz.

By Abhishek Saini:

Kindness is a universal language that transcends race, religion, ethnicity and nationality. To some, the world is filled with war, hatred, violence and hopelessness. But together we have the power to fill this world with kindness, trust, hope and love.

Here are seven scientific facts why the act of kindness is healthier and happier choice:

1. Like most antidepressants, kindness stimulates the production of serotonin. Serotonin heals your wounds, calms you down, and makes you happy.

2. Kindness boosts serotonin in the giver, the receiver, and everyone who witnesses it.

3. Every act of kindness spreads through three degrees of separation.

4. Engaging in acts of kindness produces endorphins, the brain’s natural painkiller. Endorphins are three times more effective than morphine.

5. Being kind produces oxytocin in your system, which promotes social bonding, exerts an immediate calming effect, increases trust and generosity, strengthens the immune system, and boosts virility.

6. Compassionate people have 2x the amount of DHEA, which slows down aging.

7. Compassionate people have 23% less cortisol, the infamous stress hormone.

“Never doubt that a small group of committed people can change the world, indeed, it is the only thing that ever has”, Margaret Mead had said.

Dance for Kindness by Life Vest Inside, a NPO, is committed to spreading the message of kindness in the hearts and minds of the global community; inviting them to see just how fun, easy and accessible kindness truly is. The purpose of World Kindness Day, celebrated on 13th November, by kindness NGOs around the world, is to look beyond the boundaries of our country, our culture, our race, our religion, and realize that we are citizens of the world. This year Those In Need, a Delhi based NGO, along with Life Vest Inside is hosting a flash mob on 8th November in Delhi to further their cause. To be a part of their project, click here.

The post 7 Scientific Reasons That Kindness Is The Key To Happiness appeared first and originally on Youth Ki Awaaz.

By Ankita Mukhopadhyay:

Mahatma Gandhi's vision of a Clean India was incorporated into the Swachh Bharat Abhiyan when it was instituted last year. Gandhi's glasses became the symbol, Gandhi's quote became the slogan. 'Cleanliness is Godliness' said the BJP government, as India marched towards a clean Bharat. Nine celebrities were nominated by our Prime Minister to take forward the initiative. With numbers increasingly joining the movement it can be safely said that it is definitely one of the highlights of Modi's one year reign. The government has already built 80 lakh toilets; the target is to make toilets available for 99 million households over the next four years (2015-2019).

[caption id="attachment_55979" align="aligncenter" width="842"] Image source: Google+[/caption]

A concern that wasn't addressed then, and hasn't been addressed till now is – who will clean these toilets? Is there a Nagar Palika, Municipal Corporation, an agency to establish the fact that those who have been traditionally cleaning these toilets don't get pushed into the same profession again? I am talking about manual scavengers here, those who are forced to collect our waste as it has been ordained to them by their caste, who aren't allowed to use toilets themselves. I don't see a future for them under the Swacch Bharat mission, because they will be pushed more into cleaning those toilets built under the scheme.

Under the Swachh Bharat scheme, the Government reimburses those households that do not have members working for the government to build toilets in their homes, to up to Rs. 12,000. According to Human Rights Watch, people who work as human scavengers in India are unable to leave their jobs primarily because their caste is expected to do the job. The poor quality of toilets built by the Ministry of Drinking water and Sanitation under the Swachh Bharat Abhiyan is a testimony to the fact that manual scavenging will prevail in villages because modern sanitation facilities are yet to permeate. When Gandhi envisioned a Swacch Bharat, he meant a country where there will be no manual scavengers. Currently there are 11,000 scavengers in the country, with over 80% of them in Uttar Pradesh alone. A legislation was enacted by the Parliament this year that prohibits manual scavenging, but the funds allocated for the objective have hardly been spent.

Instead of creating a situation that is an indirect push to manual scavenging, it would be a better idea to put the human waste to use. There are enough examples of human waste being utilised as fertiliser. But, the problem with Swachh Bharat Abhiyan is more deep rooted than the initiative itself. Its symbolism is problematic because it doesn't deal with the basic criteria for cleanliness- the eradication of caste-based jobs of cleaning. And till that happens, I will be sceptical to associate myself with the scheme, call it a 'success' or look forward to it's 'success'.

The post We Have A Grand Plan For Building Toilets, But Who Is Going To Clean Them? appeared first and originally on Youth Ki Awaaz.

By Ankita Mukhopadhyay:

How many of us know that 16th October is 'World Food Day'? World Food Day is celebrated around the world that day, because it coincides with the establishment of the Food and Agricultural Organization (FAO). It is a day when people get together to declare their commitment to hunger in our lifetime. Hunger not only makes one suffer, it also affects health severely. [envoke_twitter_link]The statistics of hunger are staggering and shocking[/envoke_twitter_link]. One in nine people on earth is currently under-nourished. Here are ten facts about hunger that you should be aware of:

1. There are currently 795 million people hungry people on earth. India itself is home to the largest under-nourished and hungry population, with 195 million people going hungry every day.

2. Close to 165 million children are stunted as a result of under-nutrition and infection, leaving them physically and intellectually weak. According to the United Nations Children's Fund, 24 countries with the highest levels of stunted children are concentrated in Sub-Saharan Africa and South Asia alone.

3. Nearly half of all deaths in children under age 5 are attributable to under-nutrition. This translates into an unnecessary loss of about 3 million young lives a year. In India itself, 3,000 children die every day due to malnutrition. Malnutrition also increases a child's risk of dying from many diseases – most prominently measles, pneumonia and diarrhoea.

4. Around half of all pregnant women in developing countries are anemic, because they lack access to iron-rich foods. Anemia is responsible for causing 110 deaths during childbirth every year.

5. Though women make up a little over half of the world's population, they account for 60% of the world's hungry. In India, the nutrition of children is particularly worse because of the state of their mothers. 36 percent of Indian women are chronically under-nourished, from their childhood itself. This can be attributed to the fact that girl children are less wanted in a patriarchal society, where men receive food before women. Data from Bihar and Madhya Pradesh shows that girls represent up to 68 per cent of the children admitted to programmes for the severely malnourished.

6. To prevent hunger, a child needs to be taken care of the most during the first 1,000 days of its life, from pregnancy to age two. According to the World Food Programme, a proper diet during this period can protect children from mental and physical stunting that can result from malnutrition.

7. It costs just $0.25 (INR 16) per day to provide a child all the vitamins and nutrients he/she requires to grow healthy.

8. According to the International Food Policy Research Institute (IFPRI), climate change and erratic weather patterns will push another 24 million children into hunger in the future.

9. There is enough food to feed everyone in the world. If total world food supplies are divided equally - all food grown divided into equal portions - there will be plenty for everyone, with some to spare; in fact, today the world produces 10 percent more food than is needed to feed everyone. But 30% to 50% of 1.2-2 billion tonnes of food produced around the world never makes it to a plate, and gets wasted.

10. Two types of acute malnutrition are wasting (also called marasmus) or nutritional oedema (also known as kwashiorkor). Wasting is characterised by rapid weight loss and can also lead to death.

Eradicating hunger is one of the key Sustainable Development Goals for 2015, and the target is to end hunger by 2030 and ensure food access to all parts of the population. Organizations like UNICEF are helping countries by supplying them with essential micronutrients like iron and Vitamin A which is essential for a healthy immune system. Organizations like Feeding India too are channeling excess food from individuals, corporates, weddings and restaurants to the ones in need. What we call food wastage can be converted into food security for others. Awareness about malnutrition is necessary to tackle this problem and help the world reach its target of reducing world hunger by fifty percent.

The post 3000 Children Die In India Every Day Due To Malnutrition: 10 Hard-Hitting Facts About Hunger appeared first and originally on Youth Ki Awaaz.

By Shruti Sonal:

In his presidential address at the first convention of the Indian Progressive Writers’ Association (1936), the great writer Premchand talked about "The Purpose of Literature", emphasizing the active social role of the writer. Almost eighty years after his observation, writers continue to be leading the protest against a growing culture of intolerance in the country. In the last few days, over 30 writers have returned their state awards to raise their voice against the changing secular fabric of the country. Eminent personalities like Nayantara Sahgal, Ashok Vajpeyi and Rahman Abbas, after returning their Sahitya Akademi awards, questioned the growing communalisation of politics and shrinking space for expression of dissent. The silence of the Prime Minister in the wake of the Dadri lynching and cold blooded murders of rationalists like M.M. Kalburgi, Narendra Dabholkar and Govind Pansare were condemned. If anything, the Shiv Sena’s recent antics of cancelling Ghulam Ali’s concert and spilling ink on Sudheendra Kulkarni to protest against ex-Pak minister Khurshid Kasuri’s book launch, has only further aggravated the frustration.

Sahgal in her passionate protest letter titled 'The Unmaking of India: Why I Am Returning My Sahitya Akademi Award', wrote - "In memory of the Indians who have been murdered, in support of all the Indians who uphold the right to dissent, and of all dissenters who now live in fear and uncertainty, I am returning my Sahitya Akademi Award." Because she happens to be Nehru’s niece, many alleged that her stance was politically motivated and questioned her silence after the 1984 riots. However, they chose to ignore the fact that she had also spoken out against the Emergency imposed by her cousin Indira Gandhi. Debate also erupted over whether returning an award is an act of dissent or mere disrespect to the organisation. It’s important to keep in mind that it has a symbolic value that allows the writers to exercise their social responsibility and question a system’s on-going practices. Be it Tagore returning the knighthood after Jallianwala Massacre of 1919 or newspapers publishing blank editorials to protest censorship imposed during emergency, writers have always taken key political stands. Moreover, even as BJP leaders like Arun Jaitley term it a "manufactured protest," the writers are not alone in raising concerns.

The President and the Vice president of the nation too have emphasised on the need to protect the secular atmosphere and peaceful co-existence in the country. Moreover, the government cannot keep a distance by blaming the "fringe elements" for controversial actions when the Haryana C.M. makes a statement saying, "Muslims can live in this country but they will have to give up eating beef because the cow is an article of faith here." Even as writers like Amitav Ghosh came out in support of the protesting writers, Taslima Nasreen accused them of "selective criticism". Citing the silence surrounding the banning of her book 'Lajja' and forced exit from India, she termed the Indian model of secularism as being "pro-Muslims and anti-Hindu". She said, "They protest against the acts of Hindu fundamentalists and defend the heinous acts of Muslim fundamentalists." However, that would be an unfair accusation, for Salman Rushdie received immense support from the Indian writing community in the aftermath of the Satanic Verses controversy.

It’s important to keep in mind that this response is not born out of an anti-Modi or pro-minorities bias. It is the result of accumulation of growing dissent over a variety of repressive measures against individual freedoms. While the murder of Kalburgi took place in a Congress governed state, it was the Akhilesh Yadav government which failed to prevent the Dadri lynching. Neither censorship nor using communalisation as a tool for political gains is a practice exclusive to any party, as seen over the years. As the state attempts to encroach the privacy of its citizens by interfering in what we eat, what we hear and what we believe, it is but natural that socially conscious writers will raise their voice. It is the voice of those caught between promises of development on one hand and haunted by the cries of stifled voices on the other. It is [envoke_twitter_link]the voice of those who want to move forward, without being held back by the monsters of the past[/envoke_twitter_link]. [envoke_twitter_link]If those in power refuse to respond, the voice will only grow louder[/envoke_twitter_link].

The post As Over 30 Indian Writers Return Their State Awards, Will Those In Power Please Stand Up? appeared first and originally on Youth Ki Awaaz.

By Khabar Lahariya:

Editor’s Note: As part of the collaboration between Khabar Lahariya and Youth Ki Awaaz, where you the readers get to read stories from the hinterlands of the country’s largest state – Uttar Pradesh. Meet the state's enterprising youth who are finding innovative ways of generating their own electricity.

जिला वाराणसी। "मैं बड़े होकर बड़े-बड़े बैट्री चार्जर बनाना चाहता हूं, ताकि हर घर में रोशनी हो सके।" काशी विद्यापीठ के गांव लोहता के सबुआ तालाब में रहने वाले बारह साल के अमन अली कुछ सामान दुकान से, और कुछ घर के कबाड़ से निकालकर बैट्री चार्जर बनाते हैं। इसे केवल दो घंटे चार्ज करके छह घंटे तक रोशनी पाई जा सकती है। इसे बनाने के लिए दो प्लास्टिक की प्लेटें या फिर कागज़ का डिब्बा, झालर वाले छोटे बल्ब, सेल या फिर बैट्री और बिजली की ज़रूरत होती है। कागज़ के डिब्बे में या फिर प्लेटों में छेद करके बल्ब लगा देते हैं, इन सभी के तार सोल्डर की मदद से बैट्री से जोड़ देते हैं। बस बनकर तैयार हो जाती है चार्जिंग वाली बैट्री।

जिला सीतामढ़ी। रीगा प्रखण्ड के गांव रमनगरा के संतोष कुमार, बब्लू कुमार एवं डुमरा प्रखण्ड के अम्धटा मुहल्ला के सूरज और सुगंधा सभी पुरानी बैट्री से बिजली बनाते हैं। इन लोगों ने बताया कि जली हुई बैट्री की ऊपर की परत हटाकर एक बर्तन में डाल देते हैं। उसमें पानी और नमक डालकर धूप में रखते हैं। छोटा सा बल्ब जोड़कर पूरी रात जलाते हैं। कोई खर्च नहीं है, और लाभ बहुत है। इससे केरोसीन तेल की भी बचत होती है।

जिला बांदा। ब्लाक तिंदवारी के गांव तारा के खजुरी मजरा के रहने वाले लवकुश, विनय और बब्बू ने बताया कि हम लोग गोबर और कोयले से बिजली बनाते हैं। न ज़्यादा मेहनत न ज़्यादा खर्च। महुआ ब्लाक के महुआ गांव के कक्षा नौ में पढ़ने वाले विपिन भी इसी तरह बिजली बनाकर रात में पढ़ाई करते हैं। एक कटोरी में गोबर और एक कटोरी में पिसा हुआ लकड़ी का कोयला घोल लेते हैं। एक छोटा बल्ब और तार की ज़रूरत होती है। तार का एक छोर सेल में और दूसरा बल्ब से बांध देते हैं। बस जल उठता है बल्ब।

जिला अम्बेडकरनगर। कटेहरी कस्बे के रोहित वर्मा मोबाइल की बैट्री को एक डिब्बे में सेट करके, छोटा वाला बल्ब लाकर तार जोड़कर एमरजेंसी लाइट की तरह इस्तेमाल करते हैं। एमरजेंसी लाइट से मोबाइल भी चार्ज कर सकते हैं। एक बार लाइट पूरी चार्ज होने के बाद पूरी रात जल सकती है।

Brought to you in collaboration with Khabar Lahariya.

The post यूपी के युवाओं ने किए हैं ये अदभुत जुगाड़ अपने गांव में बत्ती लाने के लिए appeared first and originally on Youth Ki Awaaz.

By Vivek Kumar:

It was a dusky evening. The humidity had occupied every nook and corner of my room. I was sweating profusely, so I decided to go out for a stroll and revitalize myself with fresh air. I had just walked 500 meters from my home when I saw a haphazard crowd looking at something with great attention.

[caption id="attachment_56271" align="aligncenter" width="664"] Image source: Sangita Mukhopadhyay/Facebook[/caption]

I was also fascinated towards that crowd, as a result I came forward to have a look. There, I saw an eight to ten year old girl wearing shabby clothes, standing on a rope with a bamboo in her hand and performing some acrobatic art very swiftly and elegantly. She was dancing to the tune of her mother's drum beat who was seated on the ground. She was the cynosure of all eyes. A single mistake in her move could be fatal but the manner in which she balanced herself was quite spectacular. When I tried to look inside her eyes, all I could find was a sea of fear.

The way she performed every move of that art made me feel that she was no longer a child, rather a veteran of acrobatics. She did all this to manage the bread and butter for her family and herself. When her show got over, she started asking for money to each person watching her show, and when she came to me, I gave her 5 rupees. But, a quick look at her bowl made me feel that her collected money was not enough for even a single meal. My heart melted and the very next moment I put 10 rupees in her bowl.

[caption id="attachment_56268" align="aligncenter" width="711"] Image source: Sangita Mukhopadhyay/Facebook[/caption]

It appeared like nobody had put anything into her bowl. Everyone came and went after watching her show. Later I thought of how callous (hard-hearted) people have become in this pragmatic world, by not even paying respect to that little child artist who wages a battle every day by performing life-threatening and strenuous deeds to earn only a few coins. Had the people placed their child in that girl's place then they could have analysed the real sufferings and pain of that little artist.

Although, our government has introduced a plethora of schemes to stop child labour and physical harassment in any form but all this work is only on paper. Here the culprit is her family who stripped the child of her childhood. I request people to help eradicate such malpractices from society. A good start would be by teaching those parents about the negative aspect of earning money with the help of their child.

The post When A Child Performs Life-Threatening Stunts For Money, Would You Call That Entertainment? appeared first and originally on Youth Ki Awaaz.

By Rosanna Rodrigues: 

What does it truly mean to be mad? Not in the colloquial way we ask – 'are you mad!?' Or throw around 'paagal ladki!', but be truly stark raving crazy?
Well, there are levels to that question. Before I even begin to look at them, I’d like you to try out something. I want you to hear this word in your head as you read it: MAD! What are the ideas, images, words that come up when you hear that word in your head? MAD. Mentally ill. Mental illness. I’m not even starting off on separate diagnoses. Just these words, then – Mad. Mental. Paagal. Crazy. Insane.

I’m sure there are very graphic images floating around in your head right now. I’d like you to just make a note of them. These symptoms, if you will, of madness.

We’ll come back to this in a bit though.

Again I ask, what does it mean, to be mad?

By law, it means that you cannot do many things – sign a document, own property, get married, for instance. Socially as well, it means that you need to hide it, you are not understood, it means you need to be kept away 'for your own good', that your opinions regarding your own treatment aren’t considered as options, you’ve got no say in where or how you live, I could go on. But why? Why is there so much fear surrounding the idea of madness? The need to segregate? Where does it come from?

Let us go back to the list we made earlier. In my experience, most people picture torn clothes, incoherent ramblings, poor personal hygiene, unkempt hair, screaming, angry, violent people, in the lists. This is what we know from TV, and stories and other such sources.

This kind of thought process fails to factor in that [envoke_twitter_link]mental health or illness exists on a continuum with beautiful grey areas in between them[/envoke_twitter_link]. See, many of us experience breaks with reality, extreme anger, bursts of emotion, all the time. All of us have different levels of 'crazy', or depending on how you’re looking at it, 'normal' in our lives.

But the thing is, mental illness isn’t usually accompanied by physical signs/warnings, so many people just cannot comprehend what’s going on, and usually feel that since there’s nothing physically wrong with the person, there’s probably nothing wrong. They’re throwing tantrums, being difficult, being stubborn.

Today, we at The Red Door, in collaboration with Youth Ki Awaaz would like to challenge your notions on mental illness. We will be bombarding you with different stories across two weeks that we hope will challenge the existing images you associate with mental illness. I challenge you to keep your list, the one you just made. I’d like to invite you to follow our posts for the next 14 days. I invite you to make a new list in two weeks.

And I hope, by the end of two weeks when you hear those words, the 'bad MAD' words, the list will contain more positive and inclusive words for you.

The post Before You Call Someone ‘Mad’ Or ‘Paagal’, Read This appeared first and originally on Youth Ki Awaaz.

By Kartik Maini:

Ajay had always considered himself oddly temperamental. For months, however, he had been noticing a strange phenomenon – he would experience bouts of boundless euphoria, as if everything within and beyond his reach was conquerable, followed by deep, acrid sorrow. Trapped in this vicious cycle, he talked to his mother – and was told, rather hysterically, that he was 'not insane', and that 'no girl would want a mad husband'. Ajay didn't get help, and reached a stage where he didn't need it anymore. He committed suicide.

[caption id="attachment_56367" align="aligncenter" width="800"] For representation only. Image source: WordPress[/caption]

People and cases like Ajay's abound frequently – almost ubiquitously, as the psychologists would have us believe. As ubiquitously as the stigma that comes pre-packaged with mental illness. In his seminal work, Madness and Civilisation: History of Insanity in the Age of Reason, Michel Foucault argues, amongst other things, that [envoke_twitter_link]madness as culturally conceived, is a construct[/envoke_twitter_link]. It is the culture, Foucault argues, that determines what is normal (and inversely, what is not), what is adaptive, what is sanity, and thence, what is 'madness'. It is culture, also, that ascribes to 'maladaptive' behaviour the baggage of 'madness'.

Without picking on a specific geographical slice, madness isn't just cultural – madness is taboo. As a form of taboo, madness develops with other modicums of cultural conformity – that is to say, basically, that the construct of madness, as well as its suffused stigma, are but underpinnings to generate normative conformity to the society. Madness, then, is almost pestilential – its mention egregious, its exhibition worthy of social punishment. This becomes problematic when an individual is afflicted with mental illness – ranging from an anxiety disorder to something as socially outrageous as schizophrenia. The individual realises that something is wrong, and wants help – stuck, however, in his milieu, 'help' is a distant idea.

What shapes the individual's concern, problematically, is the gamut of schemas associated with 'madness' – mental illness is associated with 'madness' and 'insanity', attempts are made to repress all anxiety-provoking cognitive mention, and help is avoided like a leper – for how would, as Ajay's mother articulated, the society see a 'mad person'? Who would, especially in the context of a marriage-focused, collectivistic society such as ours, marry a 'mad' person? Not to exclude, also, is the systematic trivialisation of mental illness – that begins as harmless mockery such as calling someone 'retarded', and punctuates to generally sorrowful people calling themselves 'depressed'. These are, as most do not realise, terms of immense medical and etymological seriousness. In a cultural milieu of their often trivial overuse, much is culled from the veracity of the disorder.

Why is this worrisome? We are, without underplaying it, in a great time for the psychological sciences. It is believed, in fact, that the twenty first century belongs to these 'young' sciences – particularly psychology. Massive, magnificent strides have been made into the field, and a variety of therapy models are being developed for individuals of different sensibilities. The science, however, seems to be feeding into deaf ears – as cultural stigma keeps the afflicted away from what is now available, and more importantly, accessible.

As we look around, we also look forward. Organisations geared towards this regard seem to be mushrooming, and for the better. Steeped in the awareness that 'madness' and 'insanity' are terms too culturally problematic to be retained, these call, as is the need of the hour, for treating mental illness with the ease rendered to physical illness. For the time being, one can only hope.

The post When We Call Someone ‘Retarded’ Or ‘Depressed’, Do We Realize What We’re Saying? appeared first and originally on Youth Ki Awaaz.