Precis 2nd Edition

PRECIS August | Volume - II

DISCLAIMER This newsletter contains content emanating solely from the minds of the students of the University of Hyderabad. Without prejudice to the generality of the foregoing statement, we do not represent, warrant, undertake, or guarantee that the information in the newsletter is true, correct, accurate, complete, or non-misleading. We are not liable for any special, indirect, or consequential deceit or umbrage deemed by the reader.

Welcome to Precis The Precis Team is glad to announce that we are presently working towards creating a monthly E-newsletter, the first of its kind, by the students of CIS (College for Integrated Studies, University of Hyderabad). We have taken up this initiative to provide a platform for our fellow UoH members to showcase their talents, both artistic and critical. We want to create a network across campus and provide a space where people with similar interests can bond. This newsletter will consist of everything; poems, stories, articles, artwork, photography, diary entries, movie reviews, columns, experiences etc. of all languages. We want everyone to step forward and exhibit their passions and skills, even anonymously if they wish to. Through this newsletter we hope to achieve everything mentioned above. This is an exciting step for the students of CIS and we will work towards ensuring this is a success. We look forward to your love and support. Team Precis

Message from the Director Dear Students, It gives me immense pleasure to see the first e newsletter of CIS being brought out by students. At CIS we have always believed that there is no single fixed definition of success. Grades in the transcript may have their own significance in life but they do not make or break any of us. Talent hidden inside us also manifests our personality and determines the meaning of success and satisfaction for each one of us. I am sure the newsletter would provide a platform to everyone to showcase their creativity and to air their thoughts for everyone to hear. In these unusual times of lockdown, when physical contact is not there between us, the newsletter would bring us together and allow us to be connected, even if it is through thoughts. I once again congratulate the whole team behind it and wish them all success. Thanks, Stay Safe, Sanjay Subodh

Indian Copyright Act, 1957 Copyright Infringement in any form is Strictly Prohibited. The Indian copyright law protects literary works, dramatic works, musical works, artistic works, cinematograph films and sound recordings. The author of the work is considered as the first owner under the Copyright Act. However, the nature of ownership differs according to the nature of work. In a 2016 copyright lawsuit, the High Court states that copyright is \"not an inevitable, divine, or natural right that confers on authors the absolute ownership of their creations. It is designed rather to stimulate activity and progress in the arts for the intellectual enrichment of the public. Copyright is intended to increase and not to impede the harvest of knowledge. It is intended to motivate the creative activity of authors and inventors in order to benefit the public.“ The fair dealing approach is clearly limited towards the purposes of private or personal use, including research and education, criticism or review. Reporting of current events and current affairs, including the reporting of a lecture delivered in public. Term of copyright in published literary, dramatic, musical and artistic works: Except as otherwise hereinafter provided, copyright shall exist in any literary, dramatic, musical or artistic work published within the lifetime of the author until sixty years from the beginning of the calendar year next following the year in which the author dies. The importation of copies of any literary or artistic work, such as labels, company logos or promotional or explanatory material, that is absolutely incidental to other goods or products being imported lawfully. \"Communication to the public\" means making any work or performance available for being seen or heard or otherwise enjoyed by the public directly or by any means of display or diffusion other than by issuing physical copies of it, whether simultaneously or at places and times chosen individually, regardless of whether any member of the public actually sees, hears or otherwise enjoys the work or performance so made available. Any work shall not be applied to any medium or mode of exploitation which did not exist or was not in commercial use at the time when the it was made, unless the work specifically referred to such medium or mode of exploitation of the work. Plagiarism, replicas or duplicates are not encouraged in any form or by any means. In case of any usage of other works, an appropriate citation or reference is to be given. No content is to be reproduced in any from or medium without a prior notice and permission of the rightful owner. In case of any broadcasting organisation desirous of communicating to the public, by way of a broadcast or by way of performance of any work which has already been published, the broadcasting organisation shall give prior notice, in such manner as may he prescribed, of its intention to broadcast the work stating the duration and territorial coverage of the broadcast.

7)

New semester resumes online UoH complies with SC’s orders, end semester examinations from September 16 After nearly five-month of suspension of classes of all batches, the University of Hyderabad has decided to resume classes for On Wednesday, the University of Hyderabad announced that it is the next semester for about 2000 ongoing post-graduate students, complying with the Supreme Court's order and conducting online online, from 20th August 2020. examinations for the final semester post-graduate students from After the suspension of all classes on March 15, the university September 16th. The decision was taken after a meeting of a high- constituted a task-force that held consultations with all the level committee and discussion with Heads of Department and Deans stakeholders of the university on the resumption of all academic of Schools. Earlier, the results were announced through an classes and the feasibility of online classes. And finally, the evaluation mechanism based on cumulative grade point average university is all set, to begin with, its classes, online, from 20th (CGPA). But authorities say that those results now stand cancelled. August 2020. UoH among ARIIA’s Top Ten Ready for the entrance? The Union Education Ministry’s Atal Ranking of The University of Hyderabad is getting Institutions on Innovation Achievements ready to conduct its entrance (ARIIA), 2020, released by Hon’ble Vice examinations for various courses, offline, President of India, Shri M. Venkiah Naidu, on from September 24 to 26. A record 18th August 2020, has given the University of number of over 62,000 candidates will be Hyderabad, 10th rank in the Prestigious appearing for the nation-wide entrance Institutions of National Importance and Central exam, over 38 examination centres, across Universities category. the country. It is noteworthy that the University of The university is also looking forward to Hyderabad is the only Central University in the completing the admission process and list of top ten institutions of National Importance commence classes for the new students, and is ranked first among the the latest by the first week of November. central universities. 1 1

Role of culture in Mental Health Stigma - Meghana Sai Tummala (19IPMH02) Mental illness in Indian culture is stigmatized and not spoken about in Rural Indians have demonstrated greater stigmatization of severe mental families, which is due to high importance being given to bad karma and the illness but also give a major social and professional role for people with assumption that mental illnesses are contagious and fate driven. These mental illness. perceptions dehumanize and trivialize mental health problems. Studies Key international studies on schizophrenia's course and outcome indicate have shown that negative perceptions about people with mental health that industrialization is expected to lead to enhanced stigma for mental problems such as being violent, unreliable, and being difficult to speak to, illness, which will make the prognosis worse.I have adverse effects on users of mental health services. Stigma on mental health shrinks the instrumental benefits of mental health treatments, in India is also a collectivist society. Studies show that solid family support addition to adversely affecting those in need. for people who recover from mental illness has a beneficial effect which Culture is a direct contributing factor as it determines includes perceived emotional support, logistical support, how the affected person shows symptoms, as it and social encouragement for recovery. Besides, the reinforces or punishes behavioural reactions and other family's impact on treatment leads to less taboo and symptoms, contributes to its repeatability, and decreased stigma. ultimately how they are treated. The role of culture in mental health stigma is heavily representative of the There's so much to dissect in the Indian culture, be it the Indian context. patriarchal structure, the caste system, the economic divide, homophobia, and transphobia, that conserves the Our country is regarded as a home to all faiths and mental health stigma and makes everything about mental cultures. In supernatural theory, change in health and its issues problematic to even address. behaviour from accepted norms in the society, indicative of any mental Finally, mental health services and techniques of treatment also have a role to illness, is described by Muslims as possessed by ‘Peer’, and by Hindus as possessed by ‘Goddess’. play in reducing how culture poorly affects mental health stigma. The access to The socio-economic factors decide the context in which the stigma is and the implementation of mental health services are important in cultural expressed and experienced. In India, where most people with mental illness have no access to social security benefits; stigma, and prejudice in the awareness as local mental health values frequently vary from Western scientific workplace can have negative implications that threaten the economic survival of whole families. mental illness perspectives. Culture is part of a person’s existence and hence a part of their mental health and illnesses too. Being culture-sensitive in mental health services provided can go a long way in increasing awareness and thereby reducing stigma around mental health. (https://www.ncbi.nlm.nih.gov/pmc/articles/PMC2902092/) I 2

Emotions I’ll tattoo a tear on my face - Aparna (19IHML10) -Nishma K M(19ICMC11) To always carry my grief Call me clingy, I don’t care 3 I carry the emotions I don’t seek. They’re thunderous; a rumbling roar That I’ll hold forevermore Direct my pain into your heart Birth my words into new lores Dissect my happiness into little pieces Spread the word across the town, “The witch has ripped her heart out! Call the mayor and the clown!” “Call them all! Call them forth!” Watch me burn at the stake Innocence is sin and I hold no worth All my choices make me ache – My mind is rotten, it can’t be replaced My thoughts have gone to waste My heart is burning, so is my soul, Either way, it is me who is disgraced. Call the voices, have them maced Preserve my body, have it encased, Tell me if I’m still two faced Tell me if I’m still a disgrace.”

-Singam Manusha (19ILMB08) Addled - Anonymous My other half headed for the border, And my sister to the ER, While both went outside to fight their battles I stay at home fighting something mysterious. A battle within, A battle with oneself for reassurance. Even in these different battles there is one thing in common, An undaunted spirit willing to embrace the last thing one would. For the valiant, The pride of a warrior overwhelms the fear of death. For the perturbed, One’s death stands pale before the nightmare of bereavement. I shut my eyes in anguish Less in apprehension More defenceless As tears run down burning my cheeks I wonder how I am safe and still at unease. (From the perspective of a woman, stifled by emotions, yet stifling her emotions) 4

JUST GO AWAY - Uma Shankar (17IAMP10) There were times when I hoped, wished, and almost begged you to come for the rescue of mine. I used to sit, looking out into the cloudy sky, buying time with those two poor idlis, all set to go to school, waiting, waiting, waiting... waiting for you to come, expecting you to be pouring cats and dogs so that I would get a holiday. But no, you wouldn’t, would you? Just like those idlis, eventually, the clouds in the sky, and my hopes which were so high, all used to go, and the sun used to glow. And now you come, when I’m all locked down at home, suddenly you appear, winking and smirking, recklessly teeming and tipping. No, no, I don’t need a holiday, Go, go, just go away. What about those Sundays? How many times did I beg you to come down? Walking on the university roads under the Mid-August skies, Bucket it down, my friend! I called you, How many times did I wish you to drizzle on to me? Bucket it down so that I can hide the unstoppable flow from my Company was all I yearned walking alone. eyes. After all, when were you so nice? Why did you always have to put me in the friend zone? Like wishes and hopes and laughs and tears, And now you come, while I’m exercising refrain, You’ve surely been an integral part of my past, gleefully chiming on my windowpane, and so will be in the future. daring me to come out, Yes, you gave me joyful times, tempting me to leave the couch. but coming now is definitely a crime. No, no, there is no way, No, no, why do you have to play, Go, go, just go away. Go, go, just go away. 5

Allow failure to teach you a valuable lesson. Each sunset is the प्यार beginning of a very beautiful sunrise. -अभिज्ञान रंजन (19IAMS17) -Harshita Verma (19IHMH07) ढ़ाई अक्षर क़ा यह शब्द पवित्रत़ा क़ा प्रतीक है। कलयगु के इस दौर मंे जह़ाँा एक ओर लोगों के बीच िमै नस्यत़ा चरम पर है िह़ाँा प्रेम के भ़ाि ने ह ीं म़ानि ज़ातत को एक डोर मे ब़ााधँ े रख़ा हैं ।मनुष्य क़ा एक-दसू रे के ललये स्नेह ह उसे ब़ाकी 6 जीिों से अलग पहच़ान देत़ा हंै।ऱाध़ा-कृ ष्ण से लेकर ह र-ऱाींझ़ा तक ,भ़ारतीय ससीं ्कृ तत अनेकों अमर प्रेम कह़ातनयों की गि़ाह रह हंै । हम़ार लसनमे ़ा भी अक्सर प्रेम कह़ातनयों के इदद-गगदद घमू ती रह है। आज के सम़ाजजक पररदृश्य मंे प्य़ार की प्ऱासंीगगकत़ा तो बरकऱार है पर आधुतनक और पजश्चमी संीस्कृ तत के प्रभ़ाि ने इसके म़ायने बदल ददये हैं। विडम्बऩा है कक बहुत सी प्रेम कह़ातनय़ाँा फे सबुक के चैट बॉक्स मे शुरू होकर व्ह़ाट्सएप के ककसी इमोजी पर दम तोड़ देती है। नटे जललक्स के दौर के यिु ़ा प्रेम के पुनीत सींपद़ा को भल़ा कै से समझ प़ायेगं े, जजस प्रेम की नीिीं ह विश्ि़ास के मजबूत स्तम्भ पर पड़ी होती है, िह खदु इतनी कमजोर कै से हो सकती है? लगत़ा है हम प्रेम की मौललकत़ा को ह बबसरते ज़ा रहे है, प्रेम तो जीने की प्रेरण़ा देत़ा है। जजस िक्त ि़ात़ािरण दवू ित है, प्रेम रूपी ऑक्सीजन पर ह जीिन चलत़ा ज़ा रह़ा है। प्रौद्योगगकी क़्ाीतं त ने संीच़ार म़ाध्यम को सगु म ज़रूर ककय़ा है पर ड़ाक सेि़ा की महत्त़ा कम नह ंी हुई हंै। सत्तर के दशक की प्रेम कथ़ाओंी में ड़ाककये क़ा अलग ककरद़ार होत़ा थ़ा। एक आद गचट्ठी की ऱाह मे मह नों बबत़ा देने ि़ाले प्रेमी जोड़ो क़ा इंीतज़ार उनके प्य़ार को सबंी ल देत़ा थ़ा। यह इंीतज़ार उस छोट इल़ायची की तरह थ़ा जो च़ाय को एक अलग रींग और स्ि़ाद देत़ा है, प्रेम कह़ातनय़ााँ धीमी आचँा पर ह परि़ान चढ़ा करती है। पी.िी.आर के गथयेटर और स्ट़ारबक्स के महँागे कॉफी में उस प्रेम को ढँाूढ प़ाऩा कल्पऩा से परे प्रतीत होत़ा है। प्रेम तो गल - नकु ्कड़ के रमशे च़ाय ि़ाले की दकु ़ान से चलती हुई ककसी चौऱाहे के च़ार गोलगप्पे से होते हुये अपऩा ऱास्त़ा तय करती है। शहर के बड़े कल्ब और पब की द ि़ार उसे घटु न क़ा अहस़ास करि़ाते है। िह़ााँ की भीड़, असुरक्ष़ा के भ़ाि प्रकट करती है और डर में प्रेम मौन हो ज़ात़ा है। प्रेम को खुले आसम़ान की जरूरत है। प्रेम ठहऱाि च़ाहत़ा है, यह निीनीकरण के बेर से आज़ाद च़ाहत़ा है िरऩा इसक़ा बच़ा-कू च़ा अशीं भी ओझल हो ज़ायेग़ा। इसे मूल रूप से ह़ालसल करने की चुनौती जलि़ायु पररितनद की समस्य़ा से जझू ने सम़ान ह है।

-Surbhi (18LBMS27) -Kavyasree P (19IPMP24) 7

What is the Human Body? -Sambhrant Das (18IAMS04) The body is a biological unit that is by non-humans. structurally different yet functionally Non-humans that constitute us are actually human in every sense. For same in the two genders – male and instance, the animal/human divide seems to be at its most permeable female. Such a conception, however, in domestic spaces where humans and animals live side by side. falls short of providing an inclusive explanatory framework for the wide range We tend to place an exclusive focus on the human body, thereby of non-heteronormative experiences that arises repudiating the animal. This is not a liberating ontology – I am a man, during the discussion of human sexuality. not it! Queer indigenous critique has offered an aesthetic of bewilderment in place of ethics of certainty. The third gender isn’t Part of the conundrum facing us as a society while dealing with probable unnatural at all – they are merely invested in their uniqueness. solutions to the question has to do with the boundary between the animal ‘Becoming Human’ as an aspirational ideal underlines the human- and the human. Jack Halberstam, a professor at Columbia University in his animal cleavage as a foundational one on which all other differences book Wild Things provides the theory of colonial history or cleavage – are grounded. Dehumanization is an embodiment of an anti-social civilization and what lies outside it. The human body is a non-existent human order. The loneliness of the human body is normatively entity because its normative boundary is inadequate. A political system constituted and it is an enactment of truth. The body is always based on disorder causes a collapse of the distinction between human and normative and normalization is a function of social responsibilities wilderness. and hierarchy. Queerness is an innate product of every individual. The world is not one where not everything is delivered through We contemplate the human body from the perspective of laws – a electoral processes that bind folks to the path of least resistance. For pulmonary perspective. Kazuko Suzuki, professor of sociology at Yale instance, pet-owning is viewed through the dichotomy of sex and University says this raises the problem of context. An unequally distributed animal. Consent is a human normative concept and a dichotomy privilege among certain sections of the human population by its exclusivity between those we conceive as able and unable to speak. In conclusion, is an achievable aspiration. The transgender, like the wilderness, holds out to better understand ourselves and all those around us we must the possibility of occupying the space of the undefinable. Trillions of broaden our perspectives on issues of body and gender – ones that distinct organisms weigh as much as our brains. These are activities or concern us all. After all, to be human is to be an understanding and experiences in our minds that scientists equate to our personality. It merely empathetic individual in a body of endless possibilities. redefines the epidermal imaginary that is utterly entangled and constituted 8

-Rahul Kumar Singh (18IAMP04) -Lydia Rakshitha (19ILMB23) 9

Origami October Rain - CH. Sravan (16IAME04) -Shaharbanu P (19IMMM24) No more lives, no more vibes! We, the advanced apes, made the rain to rape. The rain stripes up the water, the gains sinking to its end, The whole city turned blue! No one is able to be logical, and not be able to innovate. Everyone is getting ready to be back, everything is now in the bag. Oops! The fermented rain, made lose to the gains. No more lives, no more vibes. Ooh, it’s rain, the October rain! “Before you win the war, you have to fight the battle.” -Shrithika Ghalgond (19IEAG12) 10

The Misinterpreted message of Raksha Bandhan -Lavanya P (19IAMS01) Raksha Bandhan, as we all know, is a festival that highlights the If everyone has a sense of mutual responsibility, then there love and bonding between brothers and sisters. On this day, a girl would be no assaults against any gender. It is clearly noticeable ties a sacred thread to her brother (or anyone whom she considers that the message of Raksha Bandhan is misunderstood. a brother), and in return the boy promises to always protect her. Folks do not treat everyone as their sisters or brothers. One must It is believed that it was first observed in the Dwapara Yuga. understand that the bond of a brother and sister is not When Lord Krishna cut his finger, Draupadi tore her saree and established by blood, rather by responsibility. This sense of tied it to his finger and subsequently, Lord Krishna promised to responsibility doesn’t come by merely tying a Rakhi. It must be always protect her. Even in history, it’s been recorded that many felt from the heart. queens sent sacred threads to the kings of their Enemy kingdoms, seeking protection. This festival is celebrated to highlight the Moreover, Rakhi is perceived as a symbol of protection and care. bond of protection and care. Thus, in my opinion, one can tie this sacred thread to any person who protects them. It can be their family members, friends, But one must raise a question; should a man protect only that boyfriend, husband and even their mother and sisters. Afterall, woman who tied a sacred thread to his wrist? women too can protect women. People believe that it is the responsibility of a brother to protect The whole concept of Raksha Bandhan is based on the pillar of his sister. But many forget that it is the responsibility of every man mutual protection. It is limited to neither a brother-sister and woman to protect each other. One hears many cases of relationship nor a relationship defined by tying of a sacred assaults on women, wherein most of the perpetrators are men. thread. It is not necessary that a person who ties a Rakhi is one’s Are these men not brothers of woman? Even if they are not, do sister. Tying of a thread is not the point of celebrating this they have the right to assault? festival. It is the concept of that mutual protection that is the When one hears about assault; they get furious, start to curse the base of this festival, and when everyone understands this perpetrator and in some cases, blame the victim. But one does not concept, society becomes a better place to live. think about the actual reason behind these assaults. 11

-Bhavana Payarda (17IHML04) -Bhagya Suresh (19IAMS06) 12 -Subhadeep Saha (19ETPM04)

The Deleted Chapter -Y. Shiva Shankar Kumar (18IAMH05) On the 15th of August 2020, the country only a few speak out while most remain positions, and even by the rulers of princely 13 celebrated its 74th Independence Day. silent about the violence that took place states. In some regions, even women were Independence was a dream for millions of against women. complicit in these acts. The worst section in Indians who were subjected to oppression this dark chapter is the slave market, where by the merciless colonial tyrants. Every History has been written in a way, that it captured women were sold as slaves. Both the nation wants to be independent and reflects ‘His-story’ (To the men, for the governments at the time had initiated struggles hard to keep it intact, regardless of men, by the men); violence against recoveries and ratified forceful marriages; however bad the independent regime might women is often concealed by historians as however, these attempts had failed to improve be. For Indians, they lost their independence evident with regard to the crimes against the fate of those women. either knowingly or unknowingly to the women during the partition. foreigners and struggled hard to gain it In school textbooks, where war crimes during back. Since independence, the people of The darkest chapter of the partition - the the Second World War are emphasized in bold India have been proud of their struggle to mass abduction of women -has been characters, the dark chapter of India’s history is achieve what they had lost to the foreigners concealed and it has faded out of public cleverly concealed as the textbooks skip it and and some of them even consider some memory. It is estimated that nearly one focus instead on the making of the incidents to be sacred ones that should be lakh women were abducted, raped, and constitution. The guilty here is not the public, reminded time and again for each enslaved during the partition. but those who are responsible for bringing this generation. Independence Day is the perfect to public attention. 'Satyameva Jayate' is the occasion for all the patriots to remember This was carried out by communal groups motto of our nation but those responsible their past, celebrate the victory against the targeting each other, officials in higher entities have decided not to include this dark oppressors, and mourn for the martyrs. But chapter in the school textbooks and erased it in the country of 1.21 billion people, only a from the public memory. How is the \"Satya\" in small number are aware of the atrocities Satyameva Jayate - the national motto of India - during the partition, which happened while justified? Isn't this Asatyameva Jayate? the country was celebrating its first Independence Day. “Those who cannot remember the past are Among the ones who know about these condemned to repeat it.”- George Santayana heinous acts,

കവിത -Ganesh Puthur (18SHMA01) ഗലൊക്ക് ഡൗൺ തെളിതഞൊരൊകൊശപൊത യ്കയിലൂതെ ഒരു പക്ഷി ചുവന്ന പുസ്െകത്തിതല ചങ്ങലതെൊട്ടിച്ച് വിമൊനങ്ങതള ഭയതെെൊതെ പറക്കുന്നു. മുയലു൦ മൊനും െൻതറ തവളുത്ത ചിറകിൽ പറന്നു കൊറ്റിൽ നമ്മൾ മിനുക്കിയിട്ട ഗറൊഡിലൂതെ ഒ ൊെിക്കളിക്കുന്നു അവതനൊരു ഭൂഗ ൊളം വരച്ചുകൊട്ടി, അവരുതെ സ്വൊെന്ത്രന്തയം വൻകരയിതല കുഞ് കുഞ് കുത്തുകളിലലൊതെ... നതമ്മ വലൊല തെ തകൊെിെിക്കുന്നു കെലിനെിത്തട്ടിൻ അങ്ങൊ ൊധങ്ങളിഗലതറ കുന്നുകൾക്കിെയിലൂതെൊഴുകുന്ന ആ അരുവി പ്ലൊസ്റ്റിക് കുെികൾ നീന്തുന്നു എന്ന് അെുക്കളയിൽ ജീവനുരുക്കിയ അമ്മെൻ പരിഭവിച്ച മത്സ്യങ്ങൾ ഇഗെൊൾ കരുെുന്നുണ്ടൊകൊ൦ െനുതെൊട്ട് കുന്നിറങ്ങിപുെുവഴികൾ ഇരുകൊൽ ജീവികതള അവരിലും െീർക്കുന്നു ഭീകരമൊ൦ രൂപങ്ങൾ കീഴ്പ്തെെുത്തി കൊണുതമന്ന്! എങ്കിലും, ഇനി തെരുവുകളിഗലക്ക് ഗനൊക്കൊ൦ നൊം എന്തിനൊണ് ചിലന്തികൾ നമ്മുതെ കൊത ന്നു െള്ളിയ മൃ ങ്ങൾ വീെിന് ചുറ്റും നിർത്തൊതെ വല തനയ്യുന്നത്? അവരുതെ ഇെങ്ങൾ ************************************************************************** 14 വീതണ്ടെുക്കുകയൊയ്!

-Jhansi Padigela (19IAMH08) To a Pretend -Saumya Srivastav (16IMMO15) I've never ever again worn that glittering silhouette dress, but it has quite a story to tell. You know, the ones we buy because they help us fit in, feel good, look happy. All those things that claimed their acquisition which would mean we'd be living an impeccable life. But I've never ever again worn that glittering silhouette dress. When I first saw it, hanging among many dresses, I just felt love at first sight. It sparkled and tripped the light grotesque. It felt almost magical, like Cinderella's scintillating evening ball gown. I persuaded myself that I would rather have sparkly silhouette dress, that objectified myself and portraying the world, \" here goes a girl who lives in an enchanted world\", rather than stride in my real own just a normal world. But you know I've never ever again worn that glittering silhouette dress. I know I'm behaving so absurd, being a lunatic who is constantly lamenting over a dress, but the point I'm trying to infuse here is the realization of retreat. To suffer in a meretricious coop of your own making where you leave no room for imperfection and it gets real lonely behind the dressing. Because you're to a pretend of this girl with the perfect life. So, I've never ever again worn that glittering silhouette dress. But, let’s be fair and sincere, it looks like a perfect dress and sometimes I wonder if I could just wear it for a little while, and smile and dance and prance and play. Maybe I'd believe my life is perfect too. And yet, I've never ever again worn that glittering silhouette dress. -Syed Afroz (19IPMP23) 15

Credits AUGUST [2020] Core Committee: Disha Atukuri (19IMMM21) Anurag Dwibhashyam (19IAMS03) G Vijayalakshmi (19IAMP09) Organising Committee: Manaswitha T (19ICMC12) - Club Coordinator Vaishnavi R (19MCME03) - English Editor Nikil Kumar Reddy Panyam (1IPMP21) - English Editor Uma Shankar (17IAMP10) - English Editor Harshita Verma (19IHMH07) - Hindi Editor Amalna Katharin Sajan (19IAMS08) - Malayalam Editor Naidugari Loknath (19IAME09) - Telugu editor Bhavana Payarda (17IHML04) – Art Editor Ananya Ghosh (19ILMB03) - Creative Producer Raghav R (19IAME05) - Advertisement Producer Y. Shiva Shankar Kumar (18IAMH05) - Advertising Executive Credits page photography: Fazil Shareefa Muhammed Ali (18IAMP06) 16