Sparks Magazine Issue No. 21 | University of South Florida by Sparks Magazine

An Asian Pacific Islander American Publication

ISSUE 21 | FALL’21

University of South Florida

SPRING 2021 | 1

Sparks Magazine is a collaborative project between students at the University of Central Florida, University of Florida, and the University of South Florida. Sparks Magazine at USFTM thanks the following student teams for their contributions to this issue.

UNIVERSITY OF FLORIDA

UNIVERSITY OF CENTRAL FLORIDA

EDITOR-IN-CHIEF Michelle Lee MANAGING EDITOR Karen Zhang FINANCIAL DIRECTOR Alexandra Giang COPY EDITOR Cindy Duong • Marium Abdulhussein DESIGN EDITOR Aryam Amar • Mercy Tsay PHOTO EDITOR Danya Sheikh PUBLIC RELATIONS DIRECTOR Xinni Chen • Jackie Truong

CO-EDITOR-IN-CHIEFS Zohra Qazi & Asma Ahmed MANAGING EDITOR Andy Cabezas FINANCIAL DIRECTOR Natalie Nguyenduc COPY EDITOR Kissimmee Crum • Zoey Young • AJ Johnson • Liana Progar LEAD DESIGNER Denise Ferioli LEAD PHOTOGRAPHERS Timothy Nguyen • AJ Johnson PUBLIC RELATIONS DIRECTOR Chelsea Della Caringal

WRITERS Hanna De La Garza • Cherie Chick • Sabaina Ahmed • Justine Torres • Loryn Smith • Clementine Dela Cruz • Susie Chen • Shota Konno • Hannah Kim DESIGNERS Lauren Shee • Navya Nair • Mya McGrath PHOTOGRAPHERS Yimeng Zhou • Xinyue Li • Rajvi Maisuria • Annika Joy Cruz • Maria Vanderbilt PUBLIC RELATIONS Tammy Nguyen • Vivian Chen • Alyssa Pham

COVER PHOTO Mridula Singh DESIGN Dencie Devora MODELS Dencie Devora • Zeba Khan • Padma Vasanthakumar • Fariah Ansari • Nimrit Doad • Zahra Saba • Amreen Naveen

WRITERS Liana Progar • Zoey Young • AJ Johnson DESIGNERS Mayumi Porto • Reagan Hollister • Ilise McAteer• Skyler Shepard • Arianna Flores • Mayumi Porto • Skyler Shepard • Niat Ghebrial • Jordyn Leathers • Faye Simonson • Megan Heim PHOTOGRAPHERS Reggie Occampos • Abbigail Huynh • Arianna Flores • Mayumi Porto • Skyler Shepard • Niat Ghebrial • Jordyn Leathers • Faye Simonson • Megan Heim PUBLIC RELATIONS Abbigail Huynh • Awonti Nehwaz • Breanna Pham • Narmeen Chanda • Marc Ericson Galindo

NATIONAL BOARD EXECUTIVE DIRECTOR Jason Liu CHAPTER DEVELOPMENT DIRECTOR Aleem Waris MARKETING DIRECTOR Ingrid Wu DEVELOPMENT DIRECTOR Chelsey Gao ALUMNI RELATIONS Catherine Le CHAPTER MANAGER Bryant Nguyen SOCIAL MEDIA MANAGER Sally Zhu LEAD GRAPHIC DESIGNER Esther Zhan WEB DEVELOPER Chris Tam FUNDRAISING MANAGER Kim Moya MARKETING/SOCIAL MEDIA INTERN Jade Wu

Sparks Magazine at USF E-Board TM

EDITOR-IN-CHIEF Zahra Saba • MANAGING EDITOR Isha Harshe • CONSULTANT Amy Nguyen • CONTENT EDITOR Amy Pham • FINANCE DIRECTOR Anagha Hesaraghatta • PROMOTIONS DIRECTOR Fariah Ansari • PROGRAMMING DIRECTOR Sanikaa Thakurdesai • PHOTOGRAPHY EDITOR Mridula Singh • DESIGN EDITOR Prakash Vasanthankumar

Staff

WRITER Sayona Jose • WRITER Nimrit Doad • WRITER Khoa Hoang • WRITER Saaket Raman • WRITER/DESIGNER Padma Vasanthakumar • DESIGNER Dencie Devora • DESIGNER Melwin Aju • DESIGNER Amreen Naveen • MEMBER Zeba Khan • MEMBER Olivia Hemilton • MEMBER Prachi Misra • MEMBER Krishna Kanuparthi

A LETTER FROM THE EDITOR DEAR READERS, This issue comes at an exciting and hectic time, as we navigate the transition to in-person meetings. We’ve emerged from isolation only to realize that the pandemic is far from over. Issue 21 delves into our experiences, through the pandemic and otherwise, and reflects on the change we want to see for ourselves and others. As an editor, I observed our writers discover new parts of themselves. I hope they found the experience thrilling, and I hope it fuels them to explore their story further. Moving from our little on-screen squares to sitting, laughing, and eating together has been the highlight of the semester. It was an absolute pleasure to connect with old and new members and simply share our time. I’ve witnessed my staff’s dedication in every aspect of their lives, from being exceptional students, and unwaveringly supportive friends, to passionate writers and designers. I am incredibly proud of you all. As I leave USF and reflect on my time here, I feel deeply indebted to Sparks. It has given me a platform to share my voice, my brightest college memories, and lifelong friends. To my staff, I just

want to say thank you. Thank you for helping and supporting me as your Editor-in-Chief. You guys brought life and joy to each meeting and made Sparks into a welcoming community. Our chapter has grown astonishingly fast. Knowing the talented and dedicated individuals who will lead Sparks next semester, I do not doubt that it will continue to grow with the same ferocity.

ZAHRA SABA

EDITOR-IN-CHIEF

SPRING 2021 | 1

LURKING IN THE SHADOWS PADMA VASANTHAKUMAR

THIS IS NOT A (TRADITIONAL) LOVE 11 STORY ZOEY YOUNG

FORGETTING MY NATIVE LANGUAGE 14 KHOA HOANG FINDING OUR STORIES IN THE 16 HISTORY BOOKS AMY PHAM

COOKING UP A STORM 19 SANIKAA THAKURDESAI FINDING OUR FEMINISM 22 FARIAH ANSARI

SOCIAL MEDIA: A SILENT HERO 24 AMIDST THE COVID-19 GLOBAL PANDEMIC SAYONA JOSE

BURGUNDY SWIRLS: A DEEP DIVE 26 INTO THE RICH STAINS OF LOVE NIMRIT DOAD

THE THREAD ON MY BODY 28 SAAKET RAMAN

CAUGHT IN THE MIDDLE 30 SABAINA AHMED

SPRING 2021 | 2

Lurking in the Shadows A narrative about colorism in India

The year after my cousin’s marriage, my family went on a tour to a hill station in India. A spokesperson from a TV channel stopped to interview us, and only my cousin and I answered. Later that day, clips from the TV aired on the channel, but my part never got aired. My family tried to console me, but I felt crushed. I began to doubt my self-worth. Was my cousin’s

design/Amy Nguyen

8 | fall 2021

At the time of the makeup debacle, I was only twelve years old and had just started to craft my identity. But as my auntie’s words kept ringing in my ears, my selfconfidence shattered little by little. I hated taking photos. I started lurking in the shadows. According to a study conducted in the University of Toronto, young women in Asian countries like India and Pakistan experience the greatest pressure to look fair and consequently face the most psychological trauma from self-esteem issues. Unfortunately, such trauma can be fatal as well. According to a BBC article, a fourteen-year-old girl in India took her life after getting constantly bullied at school for her dark skin tone. A wise proverb in my language says that a physical scar can heal, but a scar formed by hurtful words can never heal. Although I do not encourage suicide, I can relate to the fourteen-year-old girl. When all a girl hears is “wear a skin-lightening cream”, “you are invisible in the dark”, “you are never getting married”, or “cover your face when you are outside”, there is only so much she can handle.

art/Amy Nguyen

When I saw my photo, I was disappointed. Some of my makeup had gotten messed up. “It must have been the purple lipstick”, I muttered to myself. At the parlor, the beautician had applied a bright, purple lipstick, but at the w e d d i n g hall my cousins had mocked it. So, I rushed to wipe it off. Some of my foundation must have gotten wiped off as well, forming dark streaks around my mouth. The beautician had caked up my face with foundation, so the dark streaks were embarrassingly apparent. My cousins who were both fairer than me, were admiring their

photos when my auntie asked, “Who do you girls think is the ugliest person on this page?” Shocked, I remained silent. Then, she pointed at the corner of the page, exactly as I had feared. My cousins burst out laughing, and I had no choice but to laugh along. I knew my auntie was joking, but her words stung me deep. I resolved to never look at that photo album again.

by Padma Vasanthakumar

Seven years ago, on a beautiful summer day, I was sitting on my cousin’s bed sipping some chai. As I stared into the window, my auntie entered the room with my cousin’s wedding album. For the wedding, I had gotten my makeup done at a fancy parlor and had worn a violet, stone-studded lehenga. So, I was dying to see how my photos turned out. Excited, I cuddled up next to my cousins on the bed, and my auntie started showing us the pictures. With every turn of the page, my heart fluttered. Finally, there I stood at the bottom corner of the last page.

part preferred because she was fairer and thus more valuable? Or were my responses just not good enough? In India, nearly everyone on TV commercials was fair-skinned; so, my thirteenyear-old self could not deny the former possibility. According to an article in Deccan Herald, around half of the entire Indian population of 1.3 billion consume skin-whitening products, and the skin-whitening industry is projected to be worth $31.2 billion by 2024. In a New York Times article, according to a study conducted in 2017 with a sample of 1,992 Indians, more than half responded that they were heavily influenced by advertisements that promoted a fair skin color. Constant exposure to such media can cause people to subconsciously believe that being fairer is attractive and indicative of desirability. Personally, I grew up watching such advertisements, which fueled my insecurities. I remained under the impression that I looked beautiful only when I wore skinlightening products like Fair & Lovely or Ponds Fairness Cream. After every photo I took, I manually edited the photo to increase the brightness and to make myself look fairer. When I downloaded Snapchat, I was amazed by how “beautiful” the filters made me look. So, I only used Snapchat filters to take pictures from there onwards. I did not realize that I was succumbing to and simply accepting the toxic effects of colorism. At that time, I did not stop to reflect on how I devalued my real face by developing an unhealthy dependence on platforms like Snapchat. Many women, unfortunately, experience even more drastic consequences. According to a CNN article, millions of women in India have suffered from developing a drug dependent face as a result of overusing prescription steroid creams to lighten their skin. Many skin-whitening products that contain corticosteroids are sold over the counter; so, women develop dependence and experience side effects like painful zits, skin damage, and hairgrowth on the face. There is a general consensus in India that being fair is associated with more success, better jobs, and a better spouse. So, people are willing to do almost anything to become a few shades fairer and companies are willing to do anything to make their skin-lightening products work. However, what is the purpose of working towards success using such products if it compromises one’s health? As I grew up with my brother, I began to increasingly notice how we were treated differently based on our skin color. My brother is darker than me, but whenever my mother learns about a new natural homemade remedy that brightens the skin, she tests it on me first. She asks me to wear powder more often. And so on. According to research conducted by Rochester Institute o f Technology, colorism is largely a “gendered p h e n o m en on”, a n d mainly places women of color at a disadvantage, creating social and workplace inequities. However, according to

a study published the Open Linguistics Journal, analyzing TV commercials from 2005-2015 shows increasing pressure on fair as well. I had never to my brother about one day, we were at our friends, and outside on the patio One of our friends we go inside as our tanned. Then, another brother and said, “Well, anyways.” Everyone sick inside. My mocked c o l o r, n o t

h e how he t h i s and I was how much pain he years.

a n men to become really talked colorism. But school with we were sitting under the sun. suggested that skin could become friend turned to my it won’t matter for you laughed, and I felt brother was being for his skin and I could d o anything about i t .

L a t e r, shared experienced commonly, shocked to realize had endured all these

One day, my brother and I went on a walk with my parents, where I confessed to them how I felt about my skin. My father said, “Padma, it is impossible to control your skin color because it is given by nature. So, why are you stressed about changing it? Rather than constantly working against the tide, ride with it, and enjoy what has been given to you. Life will be more beautiful.” So, I did. I started admiring and feeling more confident in my bare face. I deleted my Snapchat account. I stopped wearing powder when going outside. These small steps were life changing. I could feel myself searching for the spotlight more often. People’s comments on my skin color

fall 2021 | 9

no longer affected me. Years later, when I went back to India, I looked at that photo album again, and I could not help but admire how beautiful I looked. As I grew out of my insecurity, I realized that a reality where fair skin is believed to increase success was “constructed” by society for the benefit of companies who sold skin-lightening products. By succumbing to this reality, we are contributing to the creation of a toxic society. Skin color is simply determined by the amount of melanin one’s skin cells produce. It is nothing more than that. To end colorism, we need to start being more vocal. We need to start increasing awareness of how colorism can lead to grave consequences. When experiencing skin color-based discrimination, we need to directly address those who propagate such discrimination. Yes, it can be hard to change others. When I would explain colorism to my mother, she would agree with me on how skin color does not matter. However, the next day, she would pass a comment like “Wow, that girl at the cashier is so fair and beautiful” and we would be back at square one. But we need to keep trying. A long-term solution would entail teaching our children about colorism. If I had learned this earlier, I would not have had to spend years lurking in the shadows. If you can help your children realize that skin color is just as unimportant as eye color, hair color, and so forth, they can focus on pursuing their dreams and passions. So, let us empower our future generations and create a world where everyone feels beautiful.

10 | fall 2021

‫فافز‬ ‫ب‬ ‫ح‬ ‫س‬ ‫و‬ ‫ر‬ ‫ع ةيح‬ ‫ض‬ ‫ت‬ ‫ه‬ ‫ل‬ 婚礼 ‫ططخم ج‬ ‫ا‬ 爱 ‫و‬ ‫ز‬ 娘 ‫ف‬ ‫ا‬ ‫ف‬ 牲新

姻牺婚 혼례 办 랑 사 礼包 신부 বিবাহ া স 생 া ব 희 ভাল 혼

by Zoey Young

নববধূ 중매결 ন া দ ি ল 婚式 বিবাহ ব 結 া থ ্ স 愛 ব য 嫁牲花犠婚 ादी श र ा य ् 合い結 प ुल्हन द ग ा त्य विवाह

photography/ Abbigail Huynh design/ Ilise McAteer

This Is Not A (Traditional) Love Story

‫سورع‬ ‫ة‬ ‫ي‬ ‫ح‬ ‫ض‬ ‫ت هل ط‬ ‫ط‬ ‫خ‬ ‫م‬ 爱 ‫ج‬ ‫ا‬ ‫و‬ ‫ز‬ 牲新娘

姻包办婚

牺

부 사랑 신 생 혼 희 াসা ব ব ল 중매결 া ভ ূ ধ ান নবব দ ি ল ব 結婚 া বিবাহ

ব্যবস্থ

嫁愛花犠牲婚 तय िया 結 ा र ा い व ् द 合 ा 見 ाता पित

म Asian Americans reflect on modern interpretations of arranged marriage This story is by THE UNIVERSITY OF CENTRAL FLORIDA

fall 2021 | 11

he Western fairytale depicts the typical Cinderella story: the perfect prince, a bride in white and love at first sight. These are all traditional signs of an event held in sacred regard: marriage, the legal joining and binding of romantic persons. Or so says the definition. Yet, the many drunken Elvis-ordained weddings and scandalous affairs between the groom and maid of honor show that marriage does not mean the same to everyone, nor does it serve the same purpose. For many Asian Americans, it is about ensuring a successful future while also maintaining tradition and culture. This belief results in arranged marriages, or marriages orchestrated by third parties rather than the two partners. These third parties are commonly parents, relatives or trusted friends of the prospective spouses. While vastly different from the rash decisions made in Vegas, arranged marriages still prove that the reasoning behind the sanctity of matrimony is varied. For Palestinian senior Mona Soboh, studying political science at the University of Central Florida, the possibility of a match-made partner is very real. While not fully committed, Soboh understands the reasoning behind arranged marriages and is willing to consider her parents’ wishes for her future. “I decided to submit and marry whoever they want me to marry, within the boundaries of what I want. I have standards,” Soboh said. The decision to allow her parents’ involvement in her dating life was not easy for Soboh, who had been in love previously with someone her family disapproved of, even going as far as “hate” on her father’s part. Generational differences and values cause conflict; for example, while Soboh is comfortable with being romantically involved with non-Muslim boys, her relatives are not.

‫بح‬

爱

혼례 বিবাহ

婚式

ा गया

being a self-proclaimed romantic. Instead, both partners must have a mutual appreciation with each other and grow throughout the relationship. This continuous growth is what she believes makes arranged marriages succeed.

While said differences are often a result of upbringing, it is unfortunate that society continues to function in such a divisive way. Experiences such as Soboh’s make it evident that the Asian community still has work to do towards acceptance of others.

“Some people believe that you have to fall in love first, but I do not think it is falling in love first that makes the marriage work. Love is not all flowers,” Reem said. “My husband is not a romantic, but I love him. I know that he loves me. He respects me and I respect him, so it works for me.”

Change starts with examining said differences that are often hard to work past. Navigating the situation is tricky, but the Sobohs handle it through continuous conversation and honesty.

The question of love reaps diverse responses, which is why the topic is so interesting and studied. Reem’s definition of love is akin to respect, yet others’ may mean sacrifice.

“My mom understands that when you fall in love with someone, it is very hard to break that love,” Soboh said. “[But] she also understands that not all love is worth proceeding [with] and that you have to break away. She sees that there are priorities; making the majority happy is more important…”

Jane Patel*, a freshman biomedical sciences major at UCF, was raised by parents in an arranged marriage while being a part of a community believing in the tradition. She notes that the sentiment of sacrificial love is clear in Indian culture. Though Patel acknowledges that it is possible to find attraction after marriage, she finds it more difficult in practice than in theory.

The common root of marriage is love, but for every individual, family and culture, love varies. Soboh’s mother Reem is glad to pass on advice to her daughter and be involved in finding someone for Soboh. While traditional weddings are based on the idea of “finding the one,” and “true love,” Reem has learned throughout her marriage that love is not the grandeur that is presented in the media, despite

12 | fall 2021

“It is definitely a common belief... I won’t say it is not possible. I do know of people that are genuinely happy, but they have also had

“Some people believe that you have to fall in love first, but I do not think it is falling in love first that makes the marriage work. Love is not all flowers.” —Reem Soboh

During Pons’ lectures, the debate behind the ethics of arranged marriage often consists of arguments made on behalf of women’s rights versus those of cultural respect and boundaries.

to sacrifice a lot of things they wanted to do career-wise or their own goals they set out for themselves,” Patel said. “Especially with my mom, she has to give up some of her personal beliefs and interests. It is a very male-dominated household.” This resignation is saddening to hear. Misogyny is rampant in many marriages, not just those that are arranged, and the impact of matrimony on potential friends, careers and development of oneself is frightening. For this reason, Patel ultimately insists on finding relationships on her own. Whereas Soboh feels like she has her mother and father’s support and respect, Patel’s parents are stricter about imposing their own wishes and Patel feels like her voice would be drowned out. Differing parenting styles especially highlight the diverse ideas and philosophy surrounding arranged marriage. Reem and her husband allow Soboh to freely converse and share concerns about her love life, while Patel’s family treat romance like a taboo, much less the idea of an actual relationship at Patel’s age. Unlike Soboh and Patel’s family, arranged marriage is not an option in the household of Saagar Shah, a biomedical sciences student at UCF. His parents are against the idea for both him and his siblings. Growing up in an American environment, Shah feels that their view on romance and relationships have become more Westernized; the Western take on romance often stipulates that love can be casual, without the need for labels or tradition.

“It has been filtered out of my family. I think it is an outdated cultural practice that does not really have a place in our progressive society,” Shah said. Heritage and religion heavily influence the perception of arranged marriages. Some find it to be a culturally significant tradition, and others view the practice as misogynistic and abusive. Both sides are correct in different situations, and without taking time to understand distinct characteristics of each, it is impossible to ever have a valid opinion on the subject. On one hand, it is true that arranged marriages can be dangerous for its participants. Dr. Irene Pons, an associate lecturer at the UCF Department of Legal studies and family law attorney, reflects on a case she handled involving a sexual assault victim who was carrying her husband’s child, noting that it was incredibly traumatic for her client. Pons could not legally do anything involving the marriage due to the difference between U.S. laws and Mexican laws; however, she was able to charge the man with several accounts of rape. In a 2017 International Labor Organization report, around 37% of forced marriage victims were under 18, while in Asia, “...an estimated 2 persons per 1000 were victims of forced marriage.” Arranged marriages that are forced upon young girls without the consent of both individuals can be especially dangerous.

Western views on feminism and women’s rights can sometimes lead to indirect racism or xenophobia, something Reem believes stems from ignorance. Some are strong believers in the independence of women, whether women want it or not. While some believe arranged marriage is completely healthy and normal, others find it to be barbaric and oppressive, even if it is not. Consent, however, is the top priority and it should be continually given, even during a marriage. Violating one’s autonomy is a serious crime and should be considered as such, no matter the culture or religion. Not all arranged marriages are forced; many are completely consensual. One’s excitement for raunchy bachelorette parties and white gowns could translate to another’s joy for henna appointments and red saris. For Reem, her marriage has allowed her to travel the world, raise a family, and continue practicing her faith. Soboh adds that her father treats Reem “like a princess.” Soboh hopes her eventual marriage will be just as healthy as that of her parents, despite having lost past love. “I believe that if an arranged marriage is done properly with all parties happy, satisfied, and given enough time to decide if the person is the right person, then an arranged marriage is much like your parents helping you find a person they think you would be compatible with,” Soboh said.

‫بح سور‬ ‫ع‬ ‫ة‬ ‫ي‬ ‫ح‬ ‫ضت هل‬ ‫ط‬ ‫ط‬ ‫خ‬ ‫م‬ 婚礼 ‫جاوز‬ 爱娘

*Name changed upon request

牲新牺姻 혼례 중 婚 랑 办 사 包 부

হ 생 신 희 ্থা বিবা 혼 স ব 결 য ্ ব 매 례 중 見 া বিবাহ 혼 স া 式 ব 랑 ল া 婚 사 ভ ূ 신부 愛結 ন নববধ 생 া 嫁 দ ি 희 ল 花 ব 혼 िया াহ 牲 fall 2021ार|ा त13 य ব ি 犠 ব া 중매결 থ ্ 結婚 ा द्व ব্যবস

LANGUAGE

ATTRITION

Forgetting My Native Language I

still remember it clearly. My mom called me to translate the English description of a product she saw on Amazon to Vietnamese, and I was clearly struggling. “Identify, what’s that in Vietnamese?” I thought to myself, pausing once in a while to process what word has just entered into my mind. I finished translating 15 minutes later, and more than a sense of relief, I felt anxious and defeated.

I enrolled into an international school in middle school, and have since drifted away from a predominantly Vietnamese speaking environment. With greater emphasis on English lessons and consequently less exposure to Vietnamese lessons, I found it increasingly difficult to articulate myself in Vietnamese. I would stumble on words here and there, then make a full transition to English whenever I struggled, or speak Vietlish (a combination of English and Vietnamese). It feels even worse when I feel disconnected from my culture, my roots, and my family. In an opinion article, Emma Leaning emphasized that communities can lose the ability to pass on their understanding of natural patterns and ecology, using the Aboriginal Australians, an indigenous group that lived in Australia before British colonization, as an example. As the Aboriginals were under British rule for quite a long time, their language was lost. This resulted in a loss of ancient knowledge, which is vital for researchers to understand society. Certain cultural traditions and concepts are tied to a language, which means that if one forgets their mother tongue, they lose their cultural identity and understanding. compatibility with them.

14 | fall 2021

Design Amreen Naveen

I later learned about “language attrition”. According to Monika Schmid, a linguist at the University of Essex, language attrition is defined as the process of forgetting a language, typically the native language, by a healthy speaker. Language attrition can occur due to a number of reasons, varying from lack of exposure to language due to living in a foreign country, age, and even trauma. Upon seeing that, I was taken aback. Although one of the causes of language attrition applies to me, I felt it wasn’t enough to justify my lack of proficiency in my mother tongue.

By : Khoa Hoang

I pondered: “Is it possible to forget your native language?” It was a foreign idea to me, but then I recalled all the times I felt furious because I could not roll out the Vietnamese word even though it felt like it was on the tip of my tongue. It was fleeting but I thought maybe, just maybe, it is possible to forget your native language.

One example that immediately came to mind is the “xông nhà” tradition, where, during the Tet holidays, people choose who to enter their house first based on the person’s compatibility with them. It is very tough to describe this tradition accurately and in great detail because there are nuances within the Vietnamese language that makes it difficult to translate to English. Furthermore, because my family does not practice this tradition anymore, it is getting difficult to remember this word and my culture. To this day, I don’t know the exact translation for “xông nhà”. Another consequence of language attrition is losing that sense of belonging. You don’t really feel like you belong anywhere. When you’re in Asian countries, people make you feel like you’re not Asian enough because you lost touch with your native language and culture. When you’re in America, people will make you feel like you’re not American enough because you don’t look like one. An opinion article written by Selina Wang on CNN wraps this up perfectly: “In the US, my answer to the constant question “where are you from?” is never enough. When I say America, it’s almost always followed by: “But where are you really from?”. For a person who was born and raised in Vietnam my entire life, I thought that I belonged here, but do I really belong here when I’m slowly losing my native language, and ultimately my cultural identity?

I would ask my parents if the word I’m using is appropriate for the context, read books from Vietnamese authors, write short stories in Vietnamese, watch movies in Vietnamese subtitles, and reach out to more people to practice my Vietnamese while pretending I was extremely fluent in it. An article from Quartz suggested that in order to overcome the barrier between you and your native language, practice is key. This practice could be in the form of going to classes and learning the complex vocabularies or grammar, or surrounding yourself with native speakers. One thing I did learn during this time is that confidence and perseverance do help a lot, as people have stopped suspecting that I’m a foreigner trying to learn Vietnamese. Overall, language attrition is frightening. The thought of losing touch with your mother tongue, your culture, and your identity is something I never want to experience again. While you may not fully lose your mother tongue, being able to fluently communicate and understand your mother tongue will better help you appreciate your culture.

However, not all is lost, because I’m relearning my native language. Funny, I know, but it’s the only way for me to reconnect with not only my culture, but myself, despite how difficult it is.

fall 2021 | 15

S S

Finding Our Stories in the History Books

itting on my grandparent’s living room floor surrounded by my cousins and siblings, I watched as my Ông, my grandfather, screened a documentary on the Vietnam War. This was a common occurrence when at my grandparents’ home. Whether it be a documentary about the Fall of Saigon or a children’s book explaining the Viet Cong, my Ông emphasized the importance of knowing where we came from. Why our family left Vietnam. How our family came to the United States. What our family has achieved in our new home. He taught us the importance of looking into our past and understanding our roots.

BOOK In July 2021, Illinois became the first state in the United States to require that

KNOWING OUR HISTORY The American classroom’s understanding of the Asian American community is extremely limited. Public school curricula tend to focus on a select few historic events like the Chinese Exclusion Act of 1882 and the Japanese Americans’ internment during World War II. The rich history of the Asian American community in the United States and their contributions to key American history is largely unknown by most of the American population. Furthermore, the moments in history that are highlighted frame the Asian American community in a negative light. This gap in knowledge can be extremely detrimental towards Asian Americans’ identities as well as society’s view of our community. Younger Asian American generations who are not taught their histories in America will feel like and be viewed as outsiders in American society. O’Dowd in 2021 explains “as an Asian American, I see the danger that my children will never feel like they’re part of this country, no matter how long they’re here.” When there is little to no

22 | fall 16 spring 2021 2021

design/Amy Pham

OPENING THE

Zhou in 2021 highlights the importance of a “multi-pronged strategy” to ensure a “comprehensive set of resources” for expanding the history curriculum. While the implementation of the TEAACH Act has its challenges, the rewards that will be reaped from this historic legislation are enormous. According to Pathieu and Wall in 2021, the bill’s sponsors believe this act will “help future generations understand the perspectives and contributions of Asian Americans and create a more inclusive and comprehensive understanding of American history.” The TEAACH Act opens the possibility for similar legislation to be passed in more state

by Amy Pham

This dedication to remembering our history was not reflected in the American public school education system. The American history curriculum glosses over the Asian American community’s contributions to the United States. Since the 1960s when Asian immigration to the United States began, the Asian American community has experienced tragedies, tribulations, and triumphs. Unfortunately, our stories have been cut and omitted from the history textbooks. However, with the recent passing of the Teaching Equitable Asian American Community History (TEAACH) Act, our story will begin to be told.

Asian American history be included in their public school education curriculum. The TEAACH Act’s passing marks a historic moment where the contributions and experiences of the Asian American community will be taught to future generations. This legislation was developed in response to the increase in anti-Asian sentiment and hate crimes during the COVID-19 pandemic. ABC Chicago journalists Diane Pathieu and Craig Wall explain that instructional material including “contributions of Asian Americans to civil rights, as well as individual contributions by Asian Americans to government, arts, humanities, and science” will be made available to public K-12 schools. Additionally, according to Vox journalist Li Zhou in 2021, the Asian Americans Advancing Justice Chicago organization will support school districts and teachers. Using this material, public schools will be able to develop inclusive curriculums.

Asian American representation in the classroom, there is a sense of unbelonging. Asian American students do not have enough individuals in history to look up to or identify with. Zhou in 2021 emphasizes that “it makes you feel invisible, and it doesn’t lead to empowerment.” Integrating more Asian American history into public school education provides younger Asian Americans an opportunity to learn more about their histories and feel a greater sense of belonging. Despite how long our community has been in the United States and our numerous contributions to society, there is minimal understanding of Asian American history. This lack of curriculum in schools fosters ignorance and xenophobia. Classrooms provide a narrow perspective of Asian Americans in the context of American history. According to Waxman in 2021, the Asian American community is depicted as “foreigners or national security threats” rather than contributors to America who challenge the United States to “live up to its ideals of equality for all.” The shortcomings in history education curricula ties to historic and current anti-Asian racism. There is little awareness of the historical prevalence of discrimination towards the Asian American community and how the Asian American community has played a great role in building the United States. The limited portrayals of Asian Americans and the omissions of Asian American contributions to American triumphs contributes to the view of Asian Americans as perpetual foreigners. Ignorance towards the Asian American community’s history furthers dangerous stereotypes and harmful biases. The TEAACH Act sets a precedent to create more inclusive classrooms where the Asian American community is added to the narrative. Legislation like the TEAACH Act will be key in combating anti-Asian violence. Filling the gap of Asian American history in classrooms is essential to fostering empathy towards others and critical thinking. As Rep. Jennifer Gong-Gershowitz, the lead sponsor of the TEAACH Act, puts it “empathy comes from understanding, and we cannot expect to do better unless we know better.” By teaching more inclusive history, students will learn an appreciation and respect for diverse backgrounds.

WRITING OUR STORY The TEAACH Act is a significant milestone towards a greater awareness of the Asian American community in American history. However, there is still more that must be achieved. Beyond the TEAACH Act, there are numerous activists and organizations working to address the lack of Asian American history in public school curricula. There have been legislative efforts for the incorporation of Asian American history in public schools in states like Connecticut, Virginia, and Florida. According to Waxman in 2021, there is a Connecticut House bill that seeks to “include Asian American history in a model curriculum for public schools.” Additionally, according to Tran in 2021, Virginia lawmakers created a caucus to push legislation for the Asian American community, which could include the integration of Asian American history in the Virginia K-12 education curriculum. Notably, Florida House Representative Anna

Eskamani and Senator Linda Stewart filed for legislation that supports the Make Us Visible – Florida organization. From hosting town halls to creating an online petition with over 10,000 signatories, Make Us Visible – Florida has been actively advocating for more Asian American representation in Florida history classrooms. Asian American history has often been overlooked. From the experiences of the Asian American diaspora to the individual contributions to American history, understanding where we come from is invaluable to our community. Our history, our backgrounds, are an essential component of our identity. Knowing and sharing Asian American history is integral towards reframing our community’s position in American society. Our younger generation will be exposed to a history of individuals in fields that Asian Americans tend to not populate like politics, business, entertainment. Incorporating more curriculum of the contributions our community has made will provide a greater sense of belonging and confidence to pursue nontraditional careers and positions. Expanding education on Asian American history can cultivate an appreciation and empathy for the triumphs and tribulations our community has experienced. We have an obligation to remember our history and ensure that future generations know where they came from. Think of the heartbreak felt when learning about the loss of someone from your community to deep-rooted racism and xenophobia. Think of the awe of learning about the first woman of color elected to Congress being someone from your community. Think of the inspiration created when learning about the inventor of a technology used every day being someone from your community. Our history informs our future. There is no way our community can grow and move forward without understanding our past. We must never forget our roots.

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S PATSY MINK

Notable Asian American Figures in History AJAY BHATT

Patsy Mink was a third generation Japanese American from Hawaii who was the first woman of color elected to Congress. Known for her liberal ideals, Mink advocated on behalf of women and the Asian Pacific Islander and American community. She worked to address childcare and bilingual education, immigration reform and education on Japanese Americans’ internment, and the Women’s Education Equity Act and Title IX of the Education Amendments of 1972. Patsy Mink is remembered as “an American hero, a leader and a trailblazer who made an irreplaceable mark in the fabric of our country.”

Ajay Bhatt is an Indian-born American who co-invented the USB. He was an innovative employee at Intel where he named more than 130 patents. His work on the USB was inspired by his wife’s trouble printing letters for their daughter’s school project. At the time, computers lacked peripheral connectivity which meant a computer’s components could not be used with devices made by different companies. He developed the USB and advocated for its adoption as a standard across devices. Ajay Bhatt’s invention helped us connect any device together irrespective of its parent company.

LARRY ITLIONG

FRED KOREMATSU

Larry Itliong was a Filipino immigrant who worked on farms on the west coast. He is considered one of the most significant civil rights leaders of the 20th century and the father of the west coast labor movement. On September 8th, 1965, Larry led 2,000 Filipino farmworkers in the Delano grape strike for better pay and working conditions. He and Cesar Chavez later established the United Farm Workers Organizing Committee (UFW). After resigning from the UFW, he became the president of the Filipino American Political Association. Larry Itliong left a legacy in Delano where he established the Agbayani Village, which provides retired Filipino farmworkers with safe and comfortable housing.

Fred Korematsu was a Japanese American who was convicted for refusing to go to the Japanese American incarceration camps during WW2. In 1944, he appealed his case to the Supreme Court, but they ruled against him. His case was reopened in 1983, and his conviction was overturned in a federal court. Korematsu became an active member of the National Coalition for Redress and Reparation where he advocated for an official apology from the US government and compensation for surviving Japanese Americans that were incarcerated. Fred Korematsu’s legacy “continues to inspire people of all backgrounds and demonstrates the importance of speaking up to

ANNA MAY WONG

KIYOSHI KUROMIYA

Anna May Wong was the first Chinese American star in Hollywood. Stereotypes and anti-miscegenation laws made it difficult for her to be cast as a lead. Her first leading role was in The Toll of the Sea. Wong also started her own production company, Anna May Wong Productions, to make films about her culture. She later left Hollywood because of constant discrimination, but when she returned, she became the first Asian American to lead a US television show – The Gallery of Madame Liu-Tsong. Anna May Wong is remembered as one of the first Chinese Americans in film and for advocating for better Asian American representation in Hollywood.

Kiyoshi Kuromiya was a civil rights activist who advocated for marginalized communities. He was openly gay and heavily involved in antiwar and gay liberation movements and AIDS activism. Kuromiya founded the Critical Path Project, an HIV/AIDS resource organization that had a newsletter on HIV treatment and a 24-hour hotline. Kiyoshi Kuromiya is remembered as a “lifelong activist who saw the intersectionality of issues, co-founding Philadelphia GLF, going South on the freedom rides, marching with King in Selma, opposing the war in Vietnam and all war, and, of course, fighting against AIDS in the 80s and 90s.”

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COOKING COOKING UP UP A A STORM STORM

It has been a few months since I left home and the aroma of my mom’s home-cooked meals. The sentimentalization of meals is a long-standing tradition in my culture. Now that I stumble across the art of cooking food, I realize how underestimated home-cooked meals genuinely are. The crackling of cumin seeds in hot oil, the whistles of the pressure cooker, the smell of dal softening, the aroma of ginger-garlic filling the kitchen, all point in one direction: time to sit down for a meal.

“Little do they know that this food is the home I now choose to come to every night. “

That was not the case for South-Asian children in America. I did not grow up in America; thus, escaping the soul-searing experience of lunchbox shaming. Indian food is often perceived as ‘stinky’ or ‘too spicy’ by American society. Little do they know that this food is the home I now choose to come to every night. Most South-Asian immigrants had their lunchbox moment and have spent years trying to eat in silence and secrecy. In addition to feeling shameful and alienated, South-Asian children have also experienced criticism for not eating meat. “My classmates in school wondered how I ate stinky food and survived on just lettuce and vegetables,” says Shivani Padhye, a South-Asian immigrant living in Tampa and studying at USF. Indian cuisine covers a lot of vegetarian options which have been incorporated into our culture. Our cuisine encapsulates a variety of dishes including vegetables, pulses, flour, rice, and blended spices. I wonder what all these young children must have gone through emotionally and physically. I

Particularly, the overuse of the word ‘curry’ in this article made me ponder over the simplification and stereotype of curry in the United States. ‘Curry’ has been used by American society to lump all foods with gravy or stew into one category. The word ‘curry’ was used by the British during the time they colonized India circa, the1850s. To avoid learning all the complex and regional names of Indian dishes, it was proposed that the British lumped all gravied dishes into one word, curry. Despite white cravings for South Asian food, they wanted a European palate to finish the touch. Thus, since the 1850s, due to a shift in power and autonomy, we started to use the word ‘curry’ too. This highlights the lack of emotionality that we have in our food, and that is a problem. This power shift integrated its way into the western dialogue and now, ‘curry’ is used to describe every other South-Asian dish in America. This colloquial challenge cannot be eradicated. Growing up watching unique dishes being made, the gross oversimplification of the word at their convenience disappoints me. I have watched my parents make all kinds of gravied vegetables called ‘bhaaji’ or ‘rassa’ which can be implemented in various ways. I related to Chaheti

fall 2021 | 19 shutterstock/Alexander Roths

design/Zahra Saba and Anagha Hesaraghatta

close to my heart. From appreciating my mother’s adept cooking skills to now admiring the unexpected cooking potential in myself, I understand the vitality of blended spices or masalas. Back home, food is an identity for families and represents warmth and comfort. During my school days, every lunch break meant a free banquet with all my friends. We would proudly assemble our tiffins and thank all our mothers for making our lunch breaks happy and full.

After realizing this ugly truth, I was even more outraged to read Gene Weingarten’s “You can’t make me eat these foods” in the Washington Post, published in late August. The author expresses his opinions of how Indian foods revolve “only around one spice” and “if you like curry- yay you like Indian foods!” This article not only illustrates racism but also reminds every South-Asian adult of the emotionally traumatizing moments they experienced in their childhood. Now, we have had enough silence. Now, it is time to embrace our food choices. Contrary to Mr. Weingarten’s article, Indian food goes beyond the pungent smell and colorful ingredients. Not to disappoint any “curry lovers” out there but Indian cuisine has a lot more to offer than gravied dishes. One popular dish in America would be ‘paneer masala’ or ‘dal makhani,’ which is eaten with bread or rice. My personal favorite would be a samosa, which is a baked pastry with a savory filling like spiced potatoes, onions, peas, chicken and other meats, or lentils. Another one would be ‘poha’ which is flattened rice that is steam cooked with onions, spices, and herbs.

by/ Sanikaa Thakurdesai

Recipes in my family have been evolving, but it took generations to finally perfect our style of dishes. Despite the globalization of food, my family’s style of recipes remains

wonder about the incomprehensible dilemma they faced and how they must have felt torn apart between two cultures. Two cultures so different that they are unable to hold hands across the vast oceans of misunderstandings and cross-cultural ideas.

shutterstock/camera chemistry

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shutterstock/alexreynolds shutterstock/India Picture

Bansal, a food blogger, when she posted her article, ‘Cancel Curry: Why South-Asian American chefs say it is time for the word to go.’ In these post-colonial times, where food is considered a medium for communication, we should be more mindful of the terms we use popularly. Talking about being mindful, I wonder why this oversimplification persists. Is it the Indian restaurants that represent most of the items in their menu as curry? Or is it the assimilation of the word into our mindsets? From a sociological point of view, we cannot stop using the word curry. But associating it with the broad array of various Indian dishes is disappointing. This massive oversimplification of the word curry has led to a cultural generalization and a stereotype of Indian food. As I recall my grandparent’s stories about their food adventures, I cannot tolerate this oversimplification. I do not want to see my cuisine morphed into a mere colonial term. Several South-Asian chefs are trying to keep Indian food authentic on an international scale and the oversimplification does not aid their purpose or their mental state to keep persisting. I hope people encourage more conversations about Indian food to understand why curry is not the right word to describe all gravied dishes or stew. One way to implement such conversations would be to integrate love and respect for Indian food in families. This would help South-Asian Americans, especially children, to be more confident and bolder in their food choices.

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As I close in on my article, I reflect upon my love for Indian food and my sheer attempts to make it at home. My mother and grandmother always believe in spreading love through food. As I reminisce about all the days my friends and I ate together, I cannot imagine the love all our mothers have, enough to sustain a whole society. As I struggle to make enough food for four people, I remember how my grandmother would make food en masse, serving hot puris as we relished on it with bhaaji and a side of sweetened curd. I never appreciated the art of cooking, but now that circumstance and curiosity overwhelm me, I want to learn. I want to learn how to cook, how to feed, and how to feel the happiness on people’s faces after they eat my food. I want Indian food to be represented in its authenticity and bask in its cultural glory. I appeal to all of you to understand Indian food beyond curry and naan. I assure you that you will not be disappointed. It will bring you home and closer to the heart of your family. As I embark on my journey as a young adult, I propel myself to instill Indian food values into myself and encourage the people around me to do the same. Lastly, I ask you this: Will you cook up a storm to reduce the oversimplification of Indian food? I hope the answer is yes.

SANIKAA’S POHA 30 Minutes

Feeds 2

Vegeterian

INGREDIENTS 2 cups thick poha 2 chillis 1/2 lemon 2 tsp oil 1 diced onion 2 tsp corriander

1 tsp mustard seed 1 tsp cumin seed 1 pinch w 1 tsp sugar 3/4 tsp salt 1/2 tsp turmeric

STEP 1 In a large bowl rise poha and then soak in

water.

STEP 2 Add sugar, salt, and 1/4 tsp turmeric. Mix

shutterstock/Azra H

gently.

STEP 3 Heat oil on low flame. STEP 4 Add mustard, cumin, and hing to the oil. Cook as seeds sputter. STEP 5 Add chili and onion. Saute till onion softens. STEP 6 Add 1/4 tsp turmeric and salt. Cook slightly. STEP 7 Add soaked poha and cook mix. STEP 8 Cover and simmer for 3 minutes or until poha is well-cooked. STEP 9 Add corriander and lemon juice. Mix well. STEP 10 Serve hot and enjoy.

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Finding Our Feminism A

“The first step to achieving a productive conversation is to acknowledge that a problem does exist.”

I was twelve years old when I learned the unspoken rule that I would be the one to set the table and clear the dishes while my brother played his computer games.

I was seventeen years old when I was told to pursue a less workintensive career so I could focus on raising a family.

The feminist movement in Pakistan gained traction when Begum Ra’ana Liaquat Ali Khan founded the All Pakistani Women’s Association (APWA) in 1949. Prior to the APWA, the reins of society were held by men, and cultural norms dictated the behavior displayed by men and women. Prior to the establishment of the APWA, a clear division of roles effectively left women out of the discussion table. The APWA’s approach consisted of two methods: focusing on social welfare to develop women’s education and collaborating with the government to accomplish its goals. They worked closely with the People’s Party (1971-1977) to establish women’s rights.

The discussion of topics that were previously uncomfortable marked a shift in the feminist movement in Pakistan. Until now, sexuality and the nature of the female body were considered taboo topics. However, the new wave of young feminists embraced them, making way for a refreshing change in conversation. They no longer relied on organizations to speak for them. Rather, each individual, regardless of age, class, province, or religion, became a leader of their own, tackling the patriarchy from the bottom up. This is the feminism we see in Pakistan today. While feminism initially worked from the top-down, it is now represented by grassroots movements. Feminism has made great strides in Pakistan with the Protection Against Harassment of Women at the Workplace Act of 2010, which created a safe work environment for women, and the Prevention of

design/Melwin Aju

However, the privileges that I am privy to living as an Asian American in the United States are not available to my cousins and friends overseas. While the feminist movement has made major strides here, my South Asian relatives are not so lucky. The deep-rooted patriarchal values in our culture have made it difficult for feminism to take hold. Yet, many groups have been making strides.

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Feminism gained the most traction under Benazir Bhutto, Pakistan’s first female Prime Minister from 1988 to 1991 and again from 1993 to 1996. While the WAF dealt with issues plaguing the urban areas of Pakistan, organizations like Sindhiani Tehreek focused on rural dilemmas, such as the patriarchal values that contributed to honor killings. They organized protests and demonstrations to combat these issues. As these new organizations began to contest patriarchy in different social aspects, social movements evolved into political ones. It was not enough to rely only on non-political social organizations (such as the APWA) of the past to enact sociopolitical change. The WAF, among other organizations, became more aggressive in their approach through protest marches and were met with discriminatory laws and physical retaliation. One point of contention arose about the female body and sexuality. Because many of its members upheld traditional Islamic values, the WAF was hesitant to speak out about such issues. However, the state government did not hesitate to point out that the man was the rightful “owner” of the female body.

art/Amy Nguyen

I was seven years old when I first heard the phrase log kya kahenge? What will people say? What will people say if you are not a dutiful daughter? What will people say if you do not take the trials and tribulations of your mother as your own?

The feminist movement continued to struggle in the 1980s, which led to the establishment of the Woman’s Action Forum (WAF) in 1981. This organization targeted urban areas and advocated for women who did not have the resources to rally and protest by themselves. The feminist movement struggled because gender roles were being imposed on society by a particularly sexist interpretation of Islam.

by Fariah Ansari

cacophony of sounds surrounds me as I sit in the brightly lit living room of my mother’s friend. Dozens of women and daughters bustle around, setting the table for an elaborate dinner. The aroma of fresh naan and sizzling chicken karhai fills the air. Slowly, my friends sit down as we wait for the men to fill their plates first. I chuckled to myself at the absurdity of it all. After all the time and effort the women put into preparing the meal, why should the men be served first? After asking my mother this, she gave me a knowing smile- “Beta, that’s just the way it is.” And that was how it always had been. As the eldest, I had responsibilities that were lost on my younger brother. As the only daughter, I had standards that were given to me by my family and by society that I needed to uphold.

“We still have to go the extra mile to prove that we are equal to men.” -Benazir Bhutto Anti-Woman Practices Act of 2011, which punished discriminatory customs with imprisonment and fines. The feminist movement in Pakistan is vastly different from that in the United States. While the United States maintains its secularity, Islamic values and teachings are woven into Pakistani culture and politics. The beauty of Islam is trampled and defamed with the way the government chooses to implement it. Honor killings and physical violence remain quite prevalent in provinces that are resistant to change. While the status of women has indeed been elevated, women must continue to justify their existence, prove their independence, and maintain their worth regardless of their relation to men. South Asian women in the United States face a different set of issues. There seems to be a controlling atmosphere around non-white forms of femininity. The option to choose the type of woman they get to be is never presented. South Asian women are stereotyped as weak, submissive, exotic, and dutiful. Many South Asian women struggle with self-identification, not only because of Western stereotypes, but also because of South Asian gender norms. The existence of these behavioral expectations are the reason why women find it difficult to identify themselves. One misconception that persists in the western world is the concept of the ‘victimized’ Muslim woman. People gaze upon the hijab and the burqa and see them as symbols of oppression rather than what they are: freedom. Islam was the first religion to grant women social and economic equality. Feminist undertones persist throughout the teachings of the religion, yet it continues to be misinterpreted as one that oppresses women. Islam is the predominant religion in Pakistan, with 96.2% of the population being Muslim. Dressing modestly has always been a value strongly upheld in Islam and Pakistani culture. While it may serve as a culture shock to many Americans, dressing modestly is an important value and showcases self-respect. In Islam, dressing modestly is expected for both men and women. In fact, modesty is not limited to the way one dresses, as it extends to all aspects of life. By dressing in a less revealing way, individuals can be seen for their values and beliefs, instead of their appearance. In Pakistan, this style of dressing is commonplace and expected and allows for more genuine interactions. Yet, many Pakistani Americans struggle to find the balance between conservative and revealing clothing. In many homes, there is a clash between Eastern and Western

ideologies as families struggle to maintain the culture of their homeland while acclimating to the new one. The subject of the treatment of women in South Asian culture is a difficult one to approach. While the treatment of women outside of the home is drastically different in the United States compared to Pakistan, the gender roles inside the home continue to persist. Approaching this topic at the dinner table tends to be an uncomfortable affair, with many first-generation immigrants unwilling to diverge from tradition and many secondgeneration immigrants inclined to embrace a new mindset. However, the stigma around this discussion only persists so long as we let it. An open discussion about women’s history and the inequalities that older women face helps pave the way for more complex conversations. A discourse regarding the status of feminism, both local and abroad, does not need to be awkward so long as it embraces thedifferences between this generation and the previous. Feminism itself is not simply about empowering women but about bringing both genders to

“Feminism is not simply about empowering women but about bringing both genders to the discussion table.” the discussion table. The first step to achieving a productive conversation is to acknowledge that a problem does exist. At the dinner table, I ask my parents why men are served before women who took the time to make the meal and am met with raised eyebrows before they admit that this should not be the case. I ask why it was suggested that I choose a less work-intensive career and they finally come to the conclusion that raising a family is not all that a woman is good for. Introducing my family to the idea of feminism by asking questions and sending news articles has opened them up to discussion. Another great way to integrate feminism into daily life is to teach the youth of today. I often ask my younger brother to assist me in my chores and make sure that he understands that I am not solely responsible for housekeeping simply because I am a woman. However, there are many rifts between genders and generations that will be difficult to mend. The reality is that we do not live in a post-sexist society. There are still new obstacles to face. Nevertheless, she persisted.

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Social Media

Collectivist cultures flourish from community relationships. Such cultures, as seen in countries like India and Taiwan, place importance on communal goals and the wellbeing of the whole group over individual pursuits, wants and desires. Overall, these cultures emphasize community interactions due to its crucial role in developing one’s perception of self-worth and wellbeing. The prioritization of communal unity and group dependence ultimately reveals the

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devastating effects that the global pandemic and its long-term periods of self-isolation brought upon the individuals of these collectivist cultures. Despite the difficulties that collectivist cultures endured amidst the global pandemic, it seemed as though social media and its 21st-century role in the world played a significant role in uniting the Asian Indian community during the COVID-19 outbreak. The Indian community ultimately found social media as a means to continue relationships virtually. Facebook pages shared information about available hospital beds while Instagram pages spread the

In a world filled with constant uncertainty and unpredictability concerning the global outbreak of COVID-19, there is one aspect of our lives we can all agree on. Following the international spread of the virus, our social relationships were completely transformed into an era of digital communication and virtual connections. We, as a society, shifted from face-to-face interactions to a digital means of connection in a matter of mere days. Despite the swift transition from in-person encounters to virtual interactions, countries all around the world dealt with the emotional and psychological turmoil that followed the significant and drastic loss of human connection. Recent studies by the Centers for Disease Control and Prevention (CDC) indicate the rise in mental health crises and suicide rates following the financial, physical, and emotional burdens of COVID-19. In particular, collectivist cultures that thrive off of inter-communal relationships tremendously suffered following the isolation mandates, communal gathering shutdowns and the overall deprivation of human interaction. However, an unexpected hero emerged amidst these global isolation periods. An unexpected hero that would ultimately serve as a key catalyst in maintaining and creating social relationships at a time where heart-to-heart connections were most needed. The unexpected and silent hero…social media.

written by Sayona Jose

A Silent Hero Amidst the COVID-19 Global Pandemic

news of voluntary programs such as Meals for Madras, which offered free homecooked meals for families struggling with the financial burdens of COVID-19. Over the course of a few days, social media was transformed from simple time pass activities to lifesaving platforms.

“Although the Indian community initially suffered through a lack of face-toface interactions, together, the group used social media in an attempt to maintain heart-to-heart connections instead” Although some may argue that social media perpetuated the spread of misinformation and panic concerning the virus, social media paved the way for a new era of human connection during the global pandemic. Digital Diwali and virtual prayer sessions via ZOOM, viral TikTok videos sharing delicious Indian recipes, and online messaging between family members during the bleak periods of social isolation

ultimately enabled the South Asian community to maintain their relationships during a time when a sense of community and unity was needed most. In terms of my own experience, social media and its instant messaging capabilities allowed me to contact my relatives in India daily. To be completely honest, it seemed as though the considerable shift in favor of digital communication during the pandemic ultimately brought me closer to my family in India because of the ease and speed that social media offered. Social media during the pandemic enabled all individuals, regardless of age or nationality, to express themselves and feel emotionally connected with people around the world through a mere click of a button. Therefore, not only has the role of social media and its vast influence in maintaining communal relations been seen on an international scale, but on a personal scale as well. In conclusion, the devastating psychological and emotional turmoil following the outbreak of COVID-19 is without a doubt one of the greatest tragedies of our time. From not being able to hug a loved one to missing out on major family milestones such as weddings and baby showers, the global pandemic seemed to put an end to many social interactions and human connections. In particular, collectivist cultures, such as India, that thrive off of community-based ideals and group relationships with one another suffered major setbacks in terms of emotional wellbeing and personal views of self-worth. However, social media and its rise ultimately offered the South Asian community a new way of life and a platform for intimate connections amidst the global pandemic. In a world where it seemed as though human connection would be far-fetched and implausible, social media ultimately served as a silent, yet powerful hero in bridging the gap between the physically isolated community. The use of social media during the various periods of self-isolation ultimately served as a catalyst for human connection when a sense of communal unity was of utmost importance.

fall 2021 | 25

A Deep Dive Into the Rich Stains of Love

Origins

Cultural Symbols Mehndi is a form of artistic expression that is particular to each bride and holds cultural, religious, and personal significance. Traditional bridal mehndi is composed of multiple culturally significant symbols and patterns. Brides can combine and interchange different symbols, each with its own meaning. One of the most common bridal mehndi designs is the paisley.

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Other common designs include incorporations of animals, patterns, and plants. Designs such as peacocks and swans are used to symbolize beauty. The traditional Sahasrara symbol, similar to a flower, is an ancient symbol that represents the unity between the soul and a divine sense of force. Other designs incorporate spirals, symbolizing protection, and flowers symbolizing pure happiness and joy.

Religious Symbols Aside from the use of traditional designs, religious symbols are also often incorporated in bridal mehndi. Many religious symbols include drawings of the Murti, embodiments of the divine in Hinduism, or other gods that are significant to the bride’s religion. These sacred symbols are like portraits representing the god on her arms. This brings luck and prosperity to the couple, as it is believed the gods will watch over you on your wedding day. Lord Ganesha is commonly represented on the palms of the hands. He is considered to clear the obstacles and pave the way forward in life. Lord Shiva is known as the destroyer and is vital in the creation of new life. His wife, Lord Parvati, is often seen in transitional religious mehndi designs.

design/Padma Vasanthakumar

Mehndi’s origins are unknown, but the regions of India, Pakistan, the Middle East, and North Africa have historically practiced the art of mehndi. Mehndi is a paste made from crushed henna plant leaves. The natural cooling properties allowed mehndi to have a distinct use in populations that lived in desert climates. It was documented that people would soak the palms and soles of their feet in mehndi to stay cool during the hot months. From the tradition of utilizing mehndi as a cooling agent came the idea that it could be aesthetically presented. Throughout India, Pakistan, the Middle East and North Africa, mehndi has become a form of artistic expression used in celebrations, specifically weddings. Mehndi, commonly known as henna, expresses the past, present, and future on a bride’s arms and legs. Traditionally, bridal mehndi covers the bride’s arms, from her fingers to the elbow, and on the top sides of her feet and ankles.

The paisley design originated from ancient Persia and the Sassanid Empire. The most common shape seen is an asymmetrical, geometric floral pattern, similar to a teardrop. The design was sought-after for textiles and jewelry, rising in popularity and fashion as time went on. Paisley designs are incorporated with different sizes and placement on the bride’s arms and feet. There are many symbolic meanings of the paisley that are intercorrelated with the morals and values of marriage. In Zoroastrianism, the paisley represents long life and eternity, bringing luck to those who wear it. Paisleys also symbolize fertility and strength. Strength can be interpreted as overcoming a situation or cultivating an inner strength in the face of odds. The symbols representing paisleys align with marital virtues, which is why paisleys are most common in bridal mehndi.

by Nimrit Doad

eep burgundy swirls and carefully crafted designs dance around her forearms, nearly overshadowing the beautiful red lehenga draped across her. With shimmering gold features, graceful makeup painted along her face, and her neck lined with diamonds, this Indian bride is nearly ready for her wedding. To complete the look is her mehndi, showing the love story of two souls in matrimony.

Lord Parvati is the Mother Goddess, bringing love, harmony, and fertility. These themes are found in all aspects of Hindu culture and are reflective in the values of marriage. By incorporating Lord Parvati religious symbolism is used to physically represent marital values. Lord Parvati decorated herself with mehndi to please Lord Shiva, creating the custom of bridal mehndi in the Hindu culture. Many times, the gods will be on either hand of the bride, specifically on the inside palms. The placement is seen as auspicious, bringing luck and guidance to the new couple. Aside from religious aspects, there are many personal incorporations that are commonly seen through bridal mehndi.

Personal Symbols “While Sarah is Chinese, her husband is Indian. She hid the Chinese double-happiness character in her palm to marry their two cultures together for their colorful multicultural wedding in New York.” Personal incorporations depict the couple’s love story, highlighting important events or symbols. The bride may have a drawing of their first date, significant shapes and items, or even wording that only the couple understand the meaning behind. In terms of personal incorporations, there are many traditions that have translated into superstitions over the decades. One of the most prevalent examples is having the mehndi artist hide the groom’s name somewhere on the bride’s arms. This personal incorporation is thought to bring good luck to couples if the groom finds his name before the night is over. This inclusion is optional in modern bridal mehndi.

Mehndi in Western Society Modernized mehndi has increased in popularity over the years. Rather than only incorporating mehndi at ceremonies and celebrations, western society has brought mehndi to multiple functions, fairs, and events. These “henna booths” are typically run by tattoo artists with common western trends such as lotus flowers, vines, and dots. Western influences of mehndi are seen in the differences between traditional mehndi and western mehndi in terms of color and ingredients. Recently, there have been different colored mehndi introduced at western events including white henna and black henna. This is a modernized take of traditional mehndi which eliminates the historical significance and healing. Black henna is strictly made from chemicals compared to the natural ingredients in traditional henna which could lead to misconceptions regarding natural mehndi. This commercialization of mehndi can be harmful due to a greater emphasis on the aesthetic of mehndi rather than educating the masses on the significance behind it. Having mehndi at western events is debatable. Many artists who give these “henna tattoos” do not fully understand the significance of the designs and their placement. Many artists will also stray from traditional applications by adding glitter on top of

“

the

It is not the aesthetic of the picture; it’s the disrespect to my culture.

”

mehndi paste which is not typically seen. As a member of the Asian community, it makes me uncomfortable to see people wearing traditional mehndi designs who do not understand its significance. I remember seeing a picture of a girl with mehndi on her hands at a music festival, flipping off the camera. I was shocked and incredibly uncomfortable with the gesture because she had sacred symbols in the mehndi on the same hand. Typically, at music festivals, “henna tattoos” are for aesthetic purposes, so cultural awareness is not taught there. Due to this I did not expect her to research the symbols or the use of mehndi, but the lack of regard and ignorance is incredibly disrespectful to the community and culture. The lack of education about cultural significance leads to traditional designs being misused or misinterpreted. With the increasing exposure of traditional mehndi to western society, there must be more education on the cultural and traditional significance of each design. Anyone can get mehndi done so long as it is in a respectable manner and there is cultural awareness about the significance of the symbolism and use. Mehndi is done at celebrations and events, which is why I associate mehndi with feelings of happiness and family. Everyone should have the chance to experience this culture and feelings of joy. This experience can only happen if you understand and respect mehndi and the culture it comes from. Vulgar gestures with symbolic imagery are disturbing and uncomfortable to look at. It is not the aesthetic of the picture; it’s the disrespect to my culture. Every design in bridal mehndi is significant to the bride and her culture, thus, to respectfully wear mehndi you should be aware of the significance it holds. These designs create the love story of the bride and groom with religious symbols to bring luck and fortune along with traditional symbols to signify culture and personal anecdotes. Through these symbols and significance, mehndi is used as an artistic expression for brides in India, Pakistan, the Middle East, and North Africa.

Rose petals line the aisle, adding elegant touches to the gold frames and porcelain tiles. The shimmering lights dance off the beads of the bride’s lehenga as she walks towards her love. With the deep burgundy swirls and traditional symbols, his name hidden in secrecy, and their memories etched on her arms, this Indian bride is ready for her wedding.

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am a Brahmin. I have been a Brahmin my whole life. In fact, I have been reminded of this by my parents many times. After all, it’s not easy to acquire that status. It grew more real to me when I was officiated as one in my thread ceremony a few years ago - the Upanayanam. After reciting a series of mantras and performing rituals, I walked home with a thread running across my bare body. Behold, the Poonal, our sacred thread.

The Caste System – An Overview

Outside of this system exist the Dalits. The untouchables. Outcasts, assigned to do work considered spiritually unclean, hence deemed subhuman. Once born into a caste, you can’t change it. Neither court appeals, nor a letter from the Queen of England herself can get your caste changed. It’s permanent. Enforced superiority in situation eventually leads oppression, and the caste India is no exception. Oppression the permanency system

any to system in

combined with of castes led to the being outlawed in India. However, its concept still exists in society. Superiority complexes prevail, and most oppressive acts fly under the radar.

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Different combinations formed broad categories of professions called “Varnas”. While varnas are akin to the concept of Castes, they had no categorical titles. They were mere combinations of qualities. Unlike castes, varnas are not permanently assigned at birth. One’s experiences, environments, and choices contribute to their varnas changing, making it highly fluid. Furthermore, there was no superiority in varnas. Unlike castes today, varnas can also be perceived as nondeclarable. Fluidity without social rankings meant that varnas were the onus of the person themselves. No government forms to be filled, no checkboxes ticked, nothing declared to anyone. One found no need to be concerned about another’s varna. At some point, a transition took place and fluidity was irrelevant – one would only do what their family had historically been involved in. Eventually, titles were placed, and superiority ensued. Pinpointing the transition to one date is murky information. However, a key pivot was the Manusmriti (circa 200 CE).

Varnas, According to the Manusmriti The Laws of Manu, or the Manusmriti, is considered the most significant Hindu Law Book. The book outright classifies humans into four castes – Brahmins, Kshatriyas, Vaisyas, and Shudras. Thus, the Manusmriti introduced hierarchy. Religion essayist, Jayaram V, elucidates in his blog, “[Brahmins] and Kshatriyas are given many privileges and greater leniency in matters of punishment for misconduct, while Sudras are given the least number of privileges”. However, traces of the Vedic-Varna system were apparent. The book says that a person’s caste is determined by education, company, and choice, but not birth. One could rise or drop in caste based on their level of purity as determined by their personal qualities and social interactions. The Manusmriti retains some fluidity. Fluidity with hierarchy.

design/Prakash Vasanthakumar

Like many societies have attempted, the Hindu people created a system to rank its members in order of superiority. Brahmin, Kshatriya, Vaisya, and Shudra. Castes have been historically used to determine the type of occupation one would be involved in. Brahmins were teachers and priests. Kshatriyas were warriors. Vaisyas were farmers and traders. Shudras were tenant farmers and servants to the other three castes.

According to the Vedas, all creations possess three inherent qualities: Sattva (goodness), Rajo (passion), and Tamo (ignorance); and these three qualities exist in a combination of varying concentrations.

by Saaket Raman

While the Poonal has its religious significance, it is also a physical commonality of all Brahmins. It distinguishes our community from others. And it is through our distinctions that the general Indian society ranks us far above everyone in the social ladder. Growing up, I heard conversations about my supposed superiority several times, each one leaving me with more questions. I could not possibly be born superior to my nonBrahmin best friend. My teachers? Isn’t my Prime Minister a non-Brahmin?

The Origins of the Caste System – Varnas

Towards Modern Castes No doubt, caste in India evolved complexly, making it difficult for outside powers to govern Indians. CEO of New York Academy of Sciences, Nicholas Dirks, wrote about the British government’s approach to these complexities in his book “Castes of Mind”. In his words, “[caste] was appropriated and reconstructed by the British” for the sake of administrative ease. Dirks explains that the British government chose to understand India in a “transregional and metahistorical mode”. Dirks adds how the census studies by the British categorized people for the first time, thus catalyzing a system based on ethnicity. British ethnographer, Sir Herbert Hope Risley, studied different Indian communities and categorized consistent physical traits. He then used his categories to form hierarchies.

The Outcastes – Dalits It is believed that India was invaded and conquered by the Aryan tribes at around 1500 BC to 100 BC. Some native tribespeople fled into jungles, while those who stayed were looked down by the Aryans, deemed subhuman. Those who fled were outcast in the later-Vedic period. Thus, an untouchable community formed. Although the Aryan invasion is a debated theory, it does provide a possible origin to the community of Dalits. The Dalits stand outside the caste system. While the Dalit title was primarily passed hereditarily, non-Dalits could also be punished into untouchability due to crime or breaking social norms. It was also commonly believed that those born into the Dalit community were paying for sins from previous lives. And they paid harshly. Dalits were not permitted to interact with any of the four castes. They were expected to lay on the ground when around the other castes to prevent their shadow from touching others. They were to drink water from separate wells, and in schools, were segregated into different classrooms. Additionally, occupations and aspirations were confined to dealing with the dead. Should one be brave to break any restriction, they would be berated, beaten black and blue, and sometimes killed. Hence, the practice was outlawed.

Modern India and The Caste System With time, the Dalit community and social exclusion practices broadened to include other sub-castes who are now economically weak. These communities came to be known as Scheduled Castes and Scheduled Tribes. Today, caste-based violence and discrimination is illegal in India. Laws have been passed to punish crimes against Scheduled Castes and Tribes and provide special courts to represent victims in these

cases. Additionally, the government also provides reservations in government institutions for these communities Though laws changes, community an

underwent conditions in the remained the same. For example, on 2nd June 1999, Assistant Sub Inspector and two police constables in Haryana, India, picked seven boys aged 7 to 12, stripped them naked, and forced them to parade the streets and clear garbage. The children were from the Valmiki community, a scheduled caste.

This is not an isolated incident. The “India 2020 Human Rights Report” by the US Department of State comments about instances where schoolteachers refused to correct the homework of Dalit children and schools that refused to provide midday meals to Dalit children. It also reported that Dalit students were separated from the other upper castes. The report further notes that “[m]any Dalits are malnourished. Most bonded laborers are Dalits, and those who asserted their rights were often victims of attacks, especially in rural areas”. The subhuman treatment of Dalits has continued even during its illegalization. While the government strives to ensure no Dalit faces discrimination, it is ultimately social members themselves, who aggressively take pride in their caste. Campaigns, protests, and social movements work hard to provide hope for the better. But the caste-proud work harder to break that hope.

Moving Forward Should the Dalits be wiped out oppressively, society’s pursuit for superiority will inevitably reintroduce a new hierarchy; hence more oppression, and the cycle continues. After all, hierarchy-induced oppression is a common historical trope globally. Clearly, caste oppression leads us nowhere. Though its history is highly debatable, the objective of categorizing people stems from the idea that professions must be based on inherent qualities. Over time, this idea has digressed from being fluid without hierarchy, to simply hierarchy. The reason behind caste unrest is this fundamental hierarchy. Thus, caste-based inclusivity could be achieved through the non-hierarchical Varna system, which, arguably, is not a system at all. It is simply a guiding belief that our professions must match our fluid, inherent qualities. As evolutions and modernism move us away from the confines of familial professions, the varna belief suits us best. Obviously, forgoing caste is easier said than done. It’s a long process to reverse the damages caste violence has done but it is possible. It is the bare minimum we can do and is a step in the right direction. True that blame for caste-based violence cannot be deflected from the government, but the buck first stops with those who either enabled the atrocities or did nothing about them.

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Caught in the middle

The Asian American First-Generation Crisis By Sabaina Ahmed

First-generation Asian American students resonate with a similar experience in the struggles they face when moving away from home to attend college. For Asian Americans growing up in a Western world, an internalized grapple with identity can push them to present as one end of their ethnic or racial spectrum, or create a dual identity depending on the circumstance.

When asked if she adheres to the presumption of this double-identity, Brinda*, a South Asian American student at the University of Florida answered, “A hundred percent. I was brought up as Hindu, and I personally don’t believe in my religion, but I can’t be open about that when I’m at home. There was a lot of encouragement to have a role in it, but I don’t feel that pressure when I’m at school.”

She explained that while the intertwined nature of her culture and religion can feel burdensome due to her beliefs, parts of her culture still heavily influence her life in college. “Because we’re minorities, it can feel like we’re alone. I love many parts of my culture. I make an effort to celebrate holidays like Diwali if I’m away from home when I can because it’s a part of me, but I don’t celebrate the religious

design by/ Aryam Amar

These students often live a double life at home and at school. Living in a predominantly white country, it’s difficult to surpass adopting Western ideas for traditional customs that are not widely understood in America. While there has been progress towards an acceptance of differences, the natural existence of two separate identities for Asian American students can be an effect of the first-generation experience. South Asian American first-

generation students can especially feel this duality as South Asian culture heavily intersects with tradition and religion. Many first-generation students from immigrant families are expected to grow up adhering to these traditions, and they find themselves branching away once they move for college.

photos by/ Xinyue Li

sian American is defined as an American person who is of Asian descent, but oftentimes there is an internal battle where it can feel as though the term is really Asian or American. Is it possible to be fully Asian and fully American, or half-Asian and halfAmerican? Will there ever be a point where the mind doesn’t subconsciously feel the effects of the biracial tug-of-war?

model/Zainab Anila

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foundations of those holidays,” she said.

health journey.

Freedom is a virtue that many firstgeneration students rely on when they’re away from home. The freedoms they enjoy aren’t necessarily rebellious in nature, but they allow students to assimilate and find their independence in a world away from their parents.

“Going back home can be frustrating because it’s so much easier to present myself the way I used to be when I lived at home rather than introduce them to the woman I am becoming, especially when that woman is someone they would disapprove of,” she said.

However, accepting the opportunity for freedom can transcribe itself into a feeling of guilt — for being away from home and leaving family, for feeling like a financial burden, for pursuing their own goals, and sometimes for swaying from the traditions that were instilled in them growing up.

Soheyla has a compellingly dual identity

“...two versions of me...both still me...” The mental health struggles of Asian American first-generation students can be comorbid with them being both Asian and American. The toll of brazenly assimilating into Western culture versus the echo of the traditions that shaped their childhood can negatively contribute to the psychological stability of first-generation college students. Keeping with the perspectives of firstgeneration South Asian American students, Soheyla* recounted her personality growing up and discussed how she finds herself falling back to it when she’s visiting her home, which has undoubtedly set her back in her mental

Shayla, a student who participated in the poll, described how going to predominantly

“Going back home can be frustrating...” white schools led to her being bullied. However, she never felt fully immersed in her own culture and didn’t identify with the small group of Asian students at her school enough to feel like she could join them. She describes herself as “stuck in this middle ground limbo of Asian and American.”

Brinda mentioned the freedom that she has to make her own decisions and to allot time to the hobbies she wants to pursue now that she’s away from home. “I can hang out with my friends more and branch away from the ‘safe’ hobbies,” she said. The digression from tradition is innocent, but it can feel so grand when compared to the strict and sometimes unspoken rules of a South Asian household. “I have to remind myself that the two identities I have are actually just two versions of me, but they’re still both me and the parts I choose to show to certain people,” she said. “Part of me accepts this is how life is supposed to be for a minority like me but, eventually, I want to take steps to wear whatever I want and not be so affected by my parents’ criticism — to wear my hair down because I choose to. It’s a huge fear of mine, but I want to get there so bad.”

The Western identity that’s part of these students is significant to them and allows them to be expressive, but it does not mean that there is no affliction faced in these Western circumstances.

Asian Americans face several occurrences like this, which is why issues with assimilation can be remarkably rooted in close-mindedness.

that she uses in opposite circumstances. She mentions how her Western identity presents liberal, wears whatever she wants, and is outwardly atheist. Her Asian identity is more conservative both in beliefs and clothing and still presents as Muslim. This is the internal tug-of-war that has encapsulated Soheyla’s life. Around her family, she must present as the latter personality for fear of disappointing her parents for assimilating into Western culture. The pressure of “bringing honor” to one’s family by attending college can negatively impact mental health, which can affect the grades and performance of students who are already struggling with assimilating to life away from home. In a recent poll surveying Asian American students at the University of Florida on whether they felt more Asian or more American, over 80% of students responded “American.” Yet, all of the students also said they celebrated a respective traditional or religious holiday.

This story is by THE UNIVERSITY OF FLORIDA

Rahul*, a professional educator, provided an account of a notable day in his childhood at school. His teacher divided his class into two religious groups and instructed them to participate in singing either Christmas carols or Hanukkah songs, but Rahul didn’t know where to go as he was the only Muslim student. He laughed at the memory, stating that he didn’t realize it would be significant for him but finds himself thinking about it every so often. Existing as a minority in America may fundamentally foster a double identity, which is a collective experience for many students who are the first to attend college in their families. To battle the internalized desire for a definitive place on the Asian American spectrum, there is a need for safe spaces and constructive environments that embrace all parts of the Asian American identity. There is no winning side in this tug-of-war, just the acceptance that Asian American means both fully Asian and fully American. *Names have been changed to preserve anonymity.

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