War, Power, and the Wounded Psyche: The Truth Behind Global Conflicts
When we look at wars and conflicts throughout history, they often seem like a material phenomenon—powerful nations and their leaders waging war to conquer lands, control natural resources, and establish economic supremacy. The long history of colonization, imperialism, and military invasions appears to be driven by greed, the hunger for money, land, and assets. However, to see war only as a battle for material gain is to tell only half the story. The truth is far deeper, rooted not just in politics and economics but in human psychology, particularly in the psyche of the leaders who drive these wars.
The Hidden Motivations of Conflict
While external factors such as resources, territory, and political ideologies provide the justification for war, they are often a facade that masks the true internal conflicts of leaders. Many wars have been fueled by an obsessive pursuit of honor, respect, and dignity—concepts that override everything else, even logic and morality. History has witnessed countless treacherous leaders who have inflicted devastation on the world not merely because of economic ambitions, but because of deeply rooted psychological wounds.
Treacherous leaders are not born; they are made. They are shaped in environments where love, emotional security, and a sense of self-worth are absent. In the absence of these fundamental emotional needs, such individuals develop a desperate need to compensate. They begin to seek validation in dominance, power, and control. This psychological void, what psychoanalysts often refer to as the ‘narcissistic wound,’ pushes them toward extreme actions—actions that rewrite history in blood and destruction.
From the conquest-driven madness of Alexander the Great and the imperial ambitions of Napoleon Bonaparte to the genocidal reigns of Adolf Hitler and Joseph Stalin, history is rife with leaders who compensated for their internal wounds through war and destruction. Each of these leaders justified their actions as being for the greater good, but their true motivations lay elsewhere.
More recent manifestations of such psychological compensation can be seen in figures like Israeli Prime Minister Benjamin Netanyahu and former U.S. President Donald Trump. Their political decisions often go beyond strategic governance, driven by personal insecurities, wounded egos, and a deep need to assert dominance. Netanyahu’s relentless military aggression and Trump’s erratic foreign policies are not merely political maneuvers; they are extensions of their psychological need to compensate for personal inadequacies, using entire nations as tools for their own validation.
Obedience and the Machinery of War
The question then arises: If war is often driven by the wounded psyche of a few leaders, why do masses follow them? Why do soldiers obey orders to kill, destroy, and sacrifice their own humanity? The answer lies in obedience and the structure of military institutions. Psychological research, particularly Stanley Milgram’s famous experiments on obedience, has shown that humans are wired to follow authority figures, even when it goes against their moral compass. The hierarchy within military structures reinforces this obedience, ensuring that individuals become mere cogs in the machine of war.
But obedience is not the only factor. There are soldiers who genuinely find pleasure in killing, who channel their own psychological wounds into the act of war. War, for them, is not just duty—it is a form of personal compensation, a way to reclaim a sense of power they never had in their personal lives. Just as leaders seek validation through conquest, some soldiers seek it through bloodshed.
The Role of Historians: Changing the Narrative
When wars and conflicts are analyzed, history books often focus on tangible causes—resource control, strategic military advantages, or ideological differences. But by doing so, we are doing a great disservice to ourselves. The history of war needs to be rewritten with a psychological lens, one that turns inward and exposes the deeply personal motivations of those who wield power. Until we begin to recognize that war is not merely about land, oil, and political ideologies but about mental illness and psychological compensation, we will continue to be trapped in an endless cycle of destruction.
Understanding war through this perspective does not justify the actions of these leaders, but it does allow us to anticipate and counteract future conflicts. Perhaps the most dangerous thing about treacherous leaders is not their ambition, but their ability to articulate and justify their actions in a way that manipulates the masses. The most powerful leaders are not just warriors; they are skilled storytellers, capable of making destruction seem noble.
In the end, war is not just a failure of diplomacy or economics—it is a failure of human psychology. Until we address the wounded psyches that drive leaders to war, the world will continue to pay the price for their unhealed scars.
Learn More
Living in Survival Mode: How Modern Age Reshapes Our Minds and Relationships?
In today’s fast-paced, hyper-competitive world, our bodies and minds are constantly subjected to the relentless demands of capitalism. The modern age forces our nervous system to navigate a world where rest is seen as laziness, productivity is the sole measure of worth, and scarcity is an ever-present reality. Under such pressures, our mental well-being is compromised, and our relationships suffer, leaving us feeling isolated and disconnected. From a relational and psychoanalytic perspective, it becomes clear that our psychological distress is deeply rooted in the societal structures that shape our daily existence.
The Modern Age Grip on Our Nervous System
Our nervous system, biologically wired for connection, safety, and homeostasis, is now entrapped in a perpetual state of survival. The demands of capitalism—deadlines, bills, unpaid labor, and the omnipresent hustle culture—push our bodies to their limits while constantly demanding more. This relentless pace forces individuals into hypervigilance, keeping their nervous system in a chronic state of fight-or-flight.
Consider how often you check your emails first thing in the morning, your heart racing with anticipation of missed deadlines. Or the way your stomach knots at the thought of an unexpected expense. These are not isolated experiences but rather symptoms of a system designed to keep you on edge, always preparing for the next challenge.
Recent comments from corporate leaders, such as L&T chairman advocating for a 90-hour workweek and Narayana Murthy suggesting a 70-hour workweek, reflect the deep-seated obsession with overwork. These statements reinforce the toxic cultural norm that equates long hours with dedication and success, despite the detrimental impact on mental and physical health. The capitalist framework infiltrates our psyche, shaping our internal narratives around self-worth and adequacy. The unconscious message embedded within these societal structures is clear: “You are only as good as your productivity.” As a result, individuals struggle with feelings of guilt and shame whenever they attempt to step back, rest, or prioritize their emotional needs.
The Impact on Relationships and the Self
In relational psychoanalysis, the therapeutic relationship itself is seen as a primary agent of healing. However, within a capitalist framework, relationships often become transactional rather than meaningful, driven by efficiency rather than genuine connection. When people are caught in the cycle of overwork and survival, the ability to engage in deep, emotionally nourishing relationships diminishes.
For example, a friend’s message asking to meet might feel like another task to squeeze into your packed schedule, rather than an opportunity for genuine connection. Conversations with loved ones may revolve around work stress, financial concerns, or future plans—leaving little space for emotional presence and authenticity.
Attachment theories suggest that our earliest relational experiences shape our sense of self and capacity for connection. Capitalism, by prioritizing individualism and competition, disrupts these attachment bonds and fosters a sense of isolation. In this way, our basic human need for connection and intimacy is deprioritized, leaving us in an emotional desert, longing for meaningful engagement but unable to access it due to exhaustion and stress.
The Illusion of Control and the Internalization of Capitalist Ideals
Capitalism thrives on the illusion of control. It convinces individuals that if they just work harder, plan better, or stay constantly “on,” they can achieve security and fulfillment. This belief aligns with psychoanalytic concepts of the superego—the internalized voice of societal expectations and pressures. The capitalist superego is unforgiving, pushing individuals toward unattainable ideals of success and productivity. It fosters an internal critic that constantly questions, “Am I doing enough?” leading to pervasive self-doubt and an ever-present sense of failure.
The internalization of these capitalist ideals creates a split within the self. One part strives for rest and connection, while the other feels guilty for not being productive enough. This internal conflict often manifests as anxiety, depression, and somatic symptoms such as chronic fatigue, headaches, and digestive issues.
Shame and the Need to Prove Worth
One of the most profound effects of capitalism on the psyche is the creation of shame—a deeply felt sense of not being enough. Psychoanalyst Donald Winnicott emphasized the importance of the “true self” and “false self.” Under capitalism, individuals often adopt a false self that aligns with societal expectations while suppressing their true desires, needs, and vulnerabilities. This results in a profound disconnection from the self and others, as individuals are forced to perform a role that keeps them alienated from their authentic selves.
Shame often arises when individuals cannot meet the unrealistic standards set by capitalism. They feel inadequate, not because they lack capability, but because the system is designed to foster feelings of insufficiency. This experience of shame becomes internalized, further entrenching the belief that self-worth is tied solely to output and external validation.
Breaking Free: Reclaiming Rest and Connection
Healing from the psychological impact of capitalism requires a conscious effort to reclaim rest, connection, and self-compassion. From a relational perspective, healing can occur through relationships that validate one’s intrinsic worth beyond productivity. Seeking therapy, engaging in meaningful conversations, and building communities that prioritize mutual support over competition can help individuals reframe their narratives around success and self-worth.
Consider setting boundaries with work, reclaiming time for activities that nourish your soul, and seeking relationships where you feel valued for who you are, not what you achieve.
Psychoanalytic therapy offers a space to explore and dismantle the unconscious internalization of capitalist values. Through this process, individuals can begin to recognize how societal pressures have shaped their self-perceptions and work toward reclaiming their autonomy and authenticity.
Moving Toward a Sustainable Future
As we navigate this modern world, it is crucial to challenge the pervasive belief that exhaustion is a prerequisite for success. We must advocate for systemic changes that prioritize human well-being over profit, recognizing that true mental health thrives in environments that honor rest, emotional expression, and relational depth.
By understanding the profound impact of capitalism on our nervous system through a relational and psychoanalytic lens, we can begin to foster healthier ways of living, working, and relating—ones that prioritize authenticity, connection, and true well-being.
Learn More
The Socio-Psychogenesis of Suicide in Kota: A Psychologist’s Reflections
As a psychologist working in Kota, I am deeply immersed in the lives of students who come to this city, carrying the weight of countless expectations. These young individuals, often between the ages of 15 and 23, leave their families and familiar surroundings to prepare for some of India’s most competitive entrance exams, such as JEE and NEET. While some of their stories are inspiring, they are also profoundly tragic, as many buckle under immense pressure. The alarming rate of student suicides in Kota is a manifestation of a complex web of social, familial, systemic, and individual factors.
Sitting across from these students in counselling and therapy sessions, I often hear narratives tinged with anxiety, despair, and hopelessness. The emotional toll they endure is palpable, and while their pain is immediate, the causes of their struggles run deep into the structures of our education system, societal values, and familial expectations.
The Burden of Student Responsibility
It is easy for people to point fingers at students themselves, blaming their inability to cope or labelling them as too fragile to handle challenges. However, such simplifications only serve to absolve others of their responsibility. These adolescents, still developing emotionally and psychologically, are thrust into an unforgiving environment where their worth is measured solely by ranks and results.
In counselling sessions, I have often reflected on a fundamental issue: many students do not know why they are here. They come to Kota with dreams of clearing the JEE or NEET exams, not because they genuinely aspire to be engineers or doctors, but because societal and familial pressures have convinced them that these professions are the only path to a prosperous and meaningful life. But is this “knowing” genuine? True knowing involves an internal sense of purpose and clarity, not the blind acceptance of external expectations. Without this inner sense of direction, their journey becomes one of constant self-doubt and despair, compounding the pressures they already face.
As much as I try to help them reframe these thoughts, I cannot ignore the systemic and societal factors that reinforce these beliefs. It is not the students who fail but the environment around them that sets them up for such profound despair.
Families and the Unyielding Weight of Expectations
In many cases, parents and other family members play a critical role in shaping the pressures their children feel. Kota is not just a city for these families; it is a beacon of hope and aspiration. Parents often see the city as a means to secure their children’s futures, investing substantial financial resources to enroll them in renowned coaching institutes. This investment is not merely monetary but also emotional.
Many parents approach this journey with good intentions, wanting the best for their children. Yet, these intentions often morph into overwhelming expectations. In my conversations with students, I hear them speak about their parents’ sacrifices—selling land, taking loans, or foregoing personal comforts—all to fund their education in Kota. These sacrifices, while commendable, place an unbearable burden on the child to succeed.
Students often mention, “I feel like I am living my parents’ dream, not mine. If I fail, I will ruin their lives.” These words stayed with me, highlighting how the pressure to succeed is often about fulfilling familial aspirations rather than personal ambitions.
In many families, there is also an emotional disconnect. Parents, preoccupied with the financial and logistical demands of this journey, may not recognize the psychological struggles their children face. Mental health is still a taboo topic in many Indian households, and students are often discouraged from expressing vulnerability. When they do speak up, they may be met with dismissive comments like “Just focus on your studies” or “Everyone else is managing, why can’t you?”
Society’s Unyielding Standards
Beyond the family, societal expectations amplify the pressure students feel. In India, success is narrowly defined by a few prestigious professions, particularly in engineering and medicine. Society places an almost mythical value on securing admission to institutions like IITs and AIIMS, equating this achievement with intelligence, respectability, and upward mobility.
The societal obsession with these professions creates a culture of hyper-competitiveness, where students are judged not only by their results but also by their ability to surpass their peers. This relentless comparison erodes their self-esteem and fosters a toxic environment where failure is stigmatized.
In my work, I have seen how societal judgment seeps into the psyche of students. They fear not only their own disappointment but also the shame they believe their families will endure if they fail. Students said, “If I don’t get a good rank, my neighbours will say my parents wasted their money. I can’t let that happen.” This external judgment adds an unbearable layer of stress to an already overwhelming situation.
The Role of the Coaching Industry and Education System
The education system and coaching industry are central to the pressures students face. Kota’s reputation as a coaching hub is both its greatest strength and its greatest weakness. On one hand, the city offers unparalleled resources and expertise for competitive exam preparation. On the other hand, it fosters a culture that prioritizes results over well-being.
Coaching institutes operate like factories, churning out toppers to enhance their reputations. Students are subjected to gruelling schedules, often studying for 12–14 hours a day. The emphasis is solely on academic performance, with little attention paid to their mental or emotional health.
I have visited these institutes and spoken with faculty members, and while many express concern for their students, the structure of the system leaves little room for compassion. Mock tests, rankings, and cutthroat competition dominate the landscape, creating an environment where students feel like mere numbers.
The education system also bears responsibility. India’s focus on high-stakes exams creates an atmosphere of scarcity, where securing a limited number of seats in prestigious institutions becomes a do-or-die situation. This scarcity fuels the coaching industry’s growth while neglecting the broader question of how education should serve the holistic development of individuals.
The State’s Apathy
The role of the state in this crisis is both glaring and appalling. Despite the well-documented pressures faced by students in Kota, there is a severe lack of mental health infrastructure in the city. There are too few counselors and psychologists to address the needs of the tens of thousands of students who come here every year.
Moreover, the state’s failure to regulate coaching institutes allows these organizations to prioritize profits over student welfare. There is little accountability for how these institutes operate or the impact they have on students’ mental health.
Government initiatives to promote mental health awareness often remain superficial, failing to address the systemic issues that drive students to despair. As a psychologist, I often feel like I am working in isolation, trying to put out fires in an environment that constantly fans the flames.
A Culture of Silence
One of the most heartbreaking aspects of this crisis is the culture of silence surrounding it. Families, coaching institutes, and society at large often avoid addressing the issue of student suicides, treating them as isolated incidents rather than symptoms of a systemic problem.
When suicides do occur, the narrative often shifts to blame the individual student for their perceived weakness, ignoring the broader structures that contributed to their despair. This refusal to engage with the root causes perpetuates the cycle of pressure and tragedy.
Personal Reflections
As a psychologist, I carry the weight of these stories with me long after the counseling sessions end. I have seen students break down, sharing their fears and vulnerabilities in ways they cannot with their families or peers. Each story is a reminder of the immense challenges they face and the urgent need for systemic change.
There have been moments of hope, too—instances where a student begins to see their worth beyond academic results, or where a parent starts to understand the importance of emotional support. These moments keep me going, but they also highlight how much work remains to be done.
In Kota, the lives of students hang in a delicate balance between hope and despair. They come here with dreams, but too many leave as cautionary tales. This city, and the systems that support it, must reckon with the human cost of its success. Only then can we hope to create an environment where students can thrive not just academically but as whole, resilient individuals.
This issue is deeply personal to me, not only because of the work I do but because I see in these students a reflection of our collective values and priorities. Their struggles are a mirror to our society, urging us to confront uncomfortable truths and take responsibility for the environments we create. It is not just their dreams that are at stake but their lives—and that demands nothing less than our full attention and commitment.
Learn More
The Healing Power of Psychotherapy: More Than Just Uncovering the Past
Understanding the Essence of Psychotherapy
Psychotherapy is often seen as a powerful tool for healing, yet the nature of this healing is frequently misunderstood. While many believe that our mental struggles stem from past experiences we have repressed or forgotten, the truth is that healing is a multifaceted journey. The conventional view posits that traumatic moments from our past—be it neglect, humiliation, or emotional abuse—linger in our unconscious, disrupting our lives. The therapeutic journey then resembles a detective story, where the therapist guides us in uncovering these buried traumas to find relief.
The Detective Analogy: A Limited Perspective
In this narrative, it’s commonly thought that identifying the root cause of our pain—perhaps a belittling father or a mother who struggled with depression—will lead to healing. This perspective is appealing because it suggests a straightforward solution: uncover the trauma, and we will be free from its grip. However, while this view holds some truth, it overlooks a critical aspect of psychotherapy’s benefits.
Healing goes beyond merely understanding the past; it involves experiencing a new kind of relationship with another person—one that may have been absent during our formative years. Knowledge alone is insufficient for healing; we cannot simply grasp the facts about our painful experiences and expect to feel better. True recovery occurs when we have the opportunity to redefine our emotional landscape in the presence of a therapist who embodies the qualities that our original caregivers may not have provided: presence, kindness, empathy, and understanding.
The Role of the Therapist: A Reparative Relationship
The therapist’s role is not solely to unearth painful memories; it’s also to fill the emotional void created by past traumas. Through sustained interactions characterized by warmth, patience, and generosity, clients can begin to heal from fear, loneliness, panic, and shame. This reparative experience is essential for overcoming the scars of earlier wounds.
The therapeutic relationship provides a unique opportunity to rewrite our emotional narratives. It allows clients to experience what healthy, supportive relationships look like, helping them understand their worth and fostering a sense of safety that may have been missing in their earlier experiences.
The Challenge of Authentic Connection
However, this approach complicates psychotherapy significantly. It requires a genuine and authentic connection between the client and therapist—something that is not easily achieved. If a therapist is cold, judgmental, or emotionally distant, the healing process can falter. Unlike traditional medicine, where one can dislike a doctor but still benefit from their treatment, psychotherapy relies on a profound sense of trust in the therapist’s goodness, maturity, and kindness.
This level of connection is rare and often requires multiple sessions to develop, much like the bond with a true friend. Finding a therapist who embodies these qualities is crucial; without this bond, the therapeutic process can feel ineffective or even counterproductive.
The Long-Term Commitment to Healing
Additionally, this understanding of therapy tends to make it more costly and lengthy than many might prefer. If we view therapy as a mere quest to uncover hidden trauma, we may hope for quick fixes, believing that resolution is just a few sessions away. However, if we embrace the notion that healing is a process rooted in a reparative relationship, we may need to engage in therapy consistently over a longer period—perhaps weeks, months, or even years.
This extended commitment can create challenges, particularly for those navigating busy lives or seeking to avoid the complexities of emotional healing. Insurance companies and employers often favour quicker solutions, leading to a temptation to view therapy solely as a means to discover and address trauma.
The Danger of Superficial Healing
Yet, if we allow this temptation to shape our approach, we risk settling for a superficial understanding of therapy—one that seeks immediate relief without recognizing the need for a nurturing and supportive therapeutic relationship. True healing comes from shifting our perspective from the therapist as a detective to the therapist as a reparenter.
This change in perspective is essential for fostering genuine growth. We must recognize that healing is not merely about discovering past traumas but about creating a new foundation for emotional health and well-being. By prioritizing the quality of our therapeutic relationships, we set ourselves on a path to deeper understanding and lasting change.
Conclusion: Investing in the Healing Journey
Ultimately, by investing in a therapeutic relationship that genuinely supports our emotional growth, we honour our healing journey and set the stage for profound transformation. In seeking a therapist who embodies the qualities of an ideal caregiver, we can hope to find a solution that repays our trust and investment—a path toward a more fulfilling and emotionally healthy life.
Through this understanding, we empower ourselves to embrace the complexity of healing and to recognize the vital role of relationships in our journey toward emotional wellness. The path may be longer and more intricate than we initially envisioned, but the rewards of such an investment can lead to a deeper sense of self and a richer, more connected life.
Learn More
Subversion of Women in Indian Society: A Mask of Patriarchy Hidden in Jokes
In Indian society, patriarchy is woven deeply into the fabric of family structures, social institutions, and everyday life. Men have long used subtle and overt means to subvert women’s voices and expressions, maintaining dominance in ways that are both glaring and insidious. Feminist scholars have extensively explored the ways men subordinate women, laying bare the various strategies through which patriarchy manifests in homes, workplaces, and public spaces. Their research has illuminated how men exercise control over women, often by silencing, restricting, and infantilising them. As I delved into these academic works, I gained a nuanced understanding of the pervasive nature of gender inequality.
However, what perplexes me is how different the reality feels when I visit my village or observe casual family interactions, particularly in the media and pop culture. In spaces that are far removed from the scholarly lens, the narrative often shifts to one of supposed female dominance, particularly that of wives over their husbands. Television shows, comedy skits, and even personal conversations are replete with jokes about husbands being “emasculated” or controlled by their wives. There’s an oddly prevalent theme of wives holding superiority over their husbands, a form of playful banter that suggests women wield more power within the family dynamic than men. The reality, however, couldn’t be further from the truth.
The Disconnect Between Academia and Popular Culture
The contrast between what feminist scholars reveal and what everyday jokes portray is striking. In academic discourse, women’s oppression is well-documented and analysed. Books on subversion detail how women are silenced, subjected to patriarchal norms, and deprived of autonomy. Yet, when I step outside of academia and into the living rooms of families or watch a popular family comedy, I notice a radically different narrative—one that seems to reverse these roles. There is a near-constant joke, not about male superiority, but rather about how husbands are “henpecked,” submissive, or even afraid of their wives.
This discourse of women’s dominance, particularly of wives over husbands, exists as a form of comedic relief in Indian society. There are countless jokes about the “power” of women over their husbands, presenting wives as the real decision-makers and husbands as figures who comply with their demands. It’s easy to get confused by this duality. Are men truly acknowledging the dominance of women in some spheres, or is there something more complex at play?
A Psychological and Societal Compensatory Mechanism
After reflecting deeply on this contradiction, I came to realise that these jokes about the superiority of wives are not reflections of reality but rather a compensatory mechanism deployed by men. In private, men often subvert women in various ways, asserting dominance in the domestic sphere through control over finances, decision-making, and personal freedoms. In many cases, this subversion is subtle yet powerful—women are not allowed to express themselves freely, and their choices are shaped by the men in their lives. But, when it comes to publicly acknowledging this inequality, men cleverly deflect attention by making light-hearted jokes about their supposed submission to women.
This, I believe, is a psychological tactic. By positioning themselves as the ones being dominated in public discourse—albeit through jokes—men can maintain the illusion that all is well in the patriarchal structure. The propagation of this narrative allows them to avoid the uncomfortable truth of their own subversive behaviour. By laughing off the idea of wives dominating their husbands, men soothe their own consciences. It creates a false sense of balance—”Yes, we dominate, but women dominate us too!”—thus avoiding any real reflection on the deep-seated inequities that continue to exist.
The Role of Women in This Narrative
What’s even more intriguing is that women, too, often participate in these narratives. Many women, especially wives, seem to enjoy the public recognition that they “control” their husbands, finding some sense of empowerment in these jokes. It’s not uncommon for women to laugh along or even fuel these narratives, perhaps because, in a society where their actual power is so limited, this symbolic gesture of superiority offers some small comfort. However, this sense of control is purely superficial. It distracts from the very real ways in which women are oppressed. The supposed dominance of wives over husbands in jokes does little to change the realities of patriarchal control that operates behind closed doors.
In fact, this is precisely how patriarchy protects itself. Allowing this narrative to exist maintains the façade that power dynamics between men and women are more equal than they truly are. It allows both men and women to feel that there’s nothing wrong with the structure—after all, wives seem to be in control, right? But this “control” is illusory. The societal order remains untouched, and the underlying patriarchal mechanisms continue to operate smoothly, reinforced by the very jokes that seem to subvert them.
The Subversive Power of Jokes in Indian Society
In this way, humour becomes a tool for maintaining the status quo. By constantly repeating these jokes, society creates a shared understanding that women, particularly wives, hold some level of power over their husbands. This narrative serves as a protective veil for men, masking their subversive behaviour in the domestic sphere and allowing them to evade accountability. These jokes do not threaten the patriarchal structure; instead, they reinforce it by offering a superficial counterbalance to the very real subjugation women experience.
In conclusion, the subversion of women in Indian society is a complex and multifaceted process. Men dominate, bully, and silence women in countless ways, but they smartly turn the narrative into public by claiming a kind of victimhood masked in humour. This unique form of subversion allows both individuals and the broader societal structure to avoid confronting the ugly truths of patriarchy, enabling its continued existence under the guise of balance. Women’s subordination remains deeply ingrained despite these narratives of superficial female superiority. Understanding this duality is crucial if we are to challenge the deep-rooted patriarchal norms that persist in Indian society.
Learn More