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It is a common misconception held by many that India has been the land of only sages and peers who composed and studied mythological texts and stories. But, on the contrary, the historic Indian civilization has had a very vibrant and comprehensive tradition of science and technology since ancient times.

As historian James Grant Duff once wrote- “Many of the advances in the sciences that we consider today to have been made in Europe were in fact made in India centuries ago.” It is true India was a land of sages and priests, but what is also important to acknowledge is that they doubled up as great thinkers and scientists too. Almost all the prime aspects of human knowledge like Mathematics, Astronomy, Physics, Chemistry, and the practical procedures in which this knowledge was put in practice like surgery, architecture, shipbuilding, etc were covered in great detail by science and technology prevalent in ancient India. Intrinsic fundamental principles of modern sciences have been provided a foundation by the numerous postulates and scientific methods discovered by the Avant garde ancient Indians. While some of these important contributions have been acknowledged, there are many that remain unknown. Here are some ancient Indian contributions in the field of science and technology:

1. The Binary Numerical System

Binary numbers that are used as a language to write computer programmes are basically a set of two numbers- 1 and 0 called Bits and Bytes respectively. They were mentioned by Pingala in his work “Chandah??stra”, a treatise on prosody. Pingala is credited with using binary numbers in the form of short and long syllables, a notation similar to Morse code.

2. The Concept Of Zero

The Indian contribution in introducing the concept of Zero is relatively well known. It was formulated by the mathematician Aryabhatta. This invention is of great importance as it enables one to write numbers no matter how large, by adding zeroes at the end. A. L. Basham, an Australian Indologist writes- “…The world owes most to India in the realm of mathematics..”

3. Theory Of Atom

Famous English chemist, John Dalton is now credited with the development of the atomic theory. However, a theory of the atom was formulated centuries ago by Indian sage Acharya Kanad who speculated the existence of small, indestructible particles called “Anu” strikingly similar to an Atom.

4. Plastic Surgery and Cataract Surgery

Ancient Indian physician, Sushruta had composed in the 6th century BCE, the Sushruta Samhita – one of the mostdetailed books on surgery which mentioned complex techniques of plastic surgery like Rhinoplasty as well as surgery to cure cataract amongst thousands of other procedures and medicines to cure illnesses.

5. Heliocentric Theory

Aryabhatta, the man credited with discovering 0 (zero) had also made other contributions to the field of science like propounding the curvature of the Earth as well as the fact that it rotates on its own axis around the sun. The mathematical genius also made predictions of solar and lunar eclipses, the duration of a day as well as the distance between the celestial bodies of the Earth and Moon.

6. Theory of Gravity

When we think about the concept of gravity, most of us may be aware of the story of how Issac Newton was inspired to formulate the “Universal Law Of Gravitation” when an apple fell from the tree he was sitting under. The world believes that gravity was discovered by Newton, however ancient Indians knew of gravity way before him. India’s familiarity with gravity began with Varahamihira (505-587 CE), an Astronomer who thought of the concept of gravity. He claimed that there must be a force which might be keeping bodies stuck to the Earth, keeping heavenly bodies at specific places.

Feature Image Credits: i Am Healthcare

Abhinandan Kaul

[email protected]

Attachment, fondness, or desire? Let us try looking at love from different perspectives. Let’s attempt to define love. 

Defining Love Graphic Aishwaryaa


Graphic Image Credits: Aishwaryaa Kunwar for DU Beat

Graphic Image Caption:  Definition of Love according to dictionaries.

In school years, love was a feeling when nothing else mattered. With no real experience to this point, it was often just an attraction. That one glance from someone you loved, had the capacity to make your day. Looking back at it as an adult, now, you may find it amusing. But you know how it felt back then. Growing up you realize that it can be more than just a feeling. You discover desires and expectations through one or many ‘real’ relationships. You might have mistaken the feeling of falling in love with the action of losing yourself to someone. As we grow old, we start defining the feeling according to our own convenience. We decide when it’s love and when it’s not.

Celebrated as the day of love and expression, Valentine’s Day, for the longest time was only about the cis-gender. It would ostracize different identities, pushing unnecessary gender norms. Of course, not anymore. Couples are now celebrated with more diversity across the spectrum. Female friendships and relationship independence are popularly celebrated as Galantine’s Day. Love is a choice, but alongside all the social emphasis on romantic and sexual relationships, we alienate the space for aromantic and asexual people – who don’t experience any such attraction. While we de-centre heteronormativity from our idea of what love should look like, we consider romance and sex as obligatory.

When it comes to ways that human beings can experience love, we forget the incredible amount of diversity that exists. Individuals who identify themselves as aromantic or asexual do not experience romantic or sexual affinity respectively. This is widely misunderstood, given the lack of media representation, ignorance of people, and invisibility from forums like sex education.

A Delhi University student on the assurance of anonymity, says, “My sister is apparently ‘woke’. She would often talk about being ‘out and proud’. But when I came out to her, I was told that I haven’t found the right person yet and that eventually, I would come around to the idea of sex and romance, of course, irrespective of gender.”

“So, what if I’m aromantic, I still get attracted to people if they look good or we share something in common – music or movies. It is rather platonic, she says.

Talking about platonic love, Priyanshi, a second-year media student, says, “As a third-grader, I remember wishing my teacher a Happy Valentine’s Day and she had scolded me. I thought about what was wrong with that; I just wished someone I loved. Instead, she asked me to not engage in any such nonsense.”

Love can be redefined as admiration towards someone may be because of common interests or emotional connection. People who get along have an understanding between themselves opening ways to the many facets of human experience. Why limit it to just attraction? All relationships and experience are worth celebrating.

Open your minds to accepting and creating new definitions of love. Do not let outdated tropes constrain your understanding of what love looks like.


Aishwaryaa Kunwar [email protected]

A look at how caste and class privilege is still prevalent in the LGBTQI+ Movement in India and how accessible it is to all sections of society.

The LGBTQIA+ movement has taken great strides in India in the form of awareness and rights. An example of how this movement has succeeded is the Supreme Court ruling that Section 377 of the IPC as unconstitutional on 6th September 2018. On the 26th of November 2019, the movement has suffered a setback in the form of the Rajya Sabha passing the Transgender Persons (Protection of Rights) Bill which is regressive for the Trans community and a step backward for the movement in the country. The question that arises is.  Does the LGBTQIA+ movement consider intersectionalities within the movement or, Does it cater only to certain privileged classes within big cities and still remain inaccessible to people from marginalized communities such as Dalits and Muslims.

The true essence of a movement should lie in fighting for the people within it. An example of this can be seen from an excerpt from Hasratein: A Queer Collective’s latest statement urging action against the Trans Bill during the Pride Parade. “This Pride is not a party, it’s a fight. It’s a brawl in a bar that ends with a brick thrown on the head of a cop. It sparks a revolution. It is for the trans community. Only when this atrocious bill is defeated, do we celebrate. Join us in our rage at Delhi Queer Pride to continue our resistance against this fascist state.”

A noticeable aspect of the pride parade and the LGBTQI+ movement is the ignorance of intersectionality. Rishi Raj Vyas, a Dalit queer activist when talking about the Pride Parade says “When we were at Pride, they did not let us raise the flag of Babasaheb Ambedkar saying that Pride is only for LGBTQ people, thus denying access to queer Dalit and queer Muslim people. So, we need to have more intersectional spaces for queer individuals from different caste and class backgrounds and yes, we need to educate people, especially queer people about struggles of people of class and people of caste”

Yameena, a student of sociology from Miranda House, University of Delhi says “The LGBTQIA+ movement in India has the tendency of excluding Muslims and Dalits. It’s often a result of the inherent islamophobia and casteism of the Savarna queers. It’s also important to look at the issue from a socio-political dimension.”

It is a very important point to consider that the accessibility of these movements for different castes and classes within India is still next to none. Prachi, a student of IPCW says “Coming from a very privileged place, it was very hard for me to remember any Muslim or Dalit queer person I know or have met in real life. the Muslim or Dalit people I know are not publicly out to the world because we live in a very Hindu dominated society and this society is not at all safe for them.”

It is time to recognize that privilege does exist within the sphere of the LGBTQIA+ movement in this country, and while it might take steps forward, the overall effort will be fruitless if the many different socio-political factors within the movement and its intersectionalities aren’t recognized. There is a need to examine and introspect how this movement and all the positives within it can reach and incorporate all sections of society.

Feature Image Credits: Noihrit Gogoi for DU Beat

Prabhanu Kumar Das

[email protected]

In response to Pride celebrations, a reactionary movement has sprung up to “reclaim” space for the black and white of heterosexuality amid rainbow hues.

The Lesbian, Gay, Bisexual, Transgender,
Queer+ (LGBTQ+) community has
only recently garnered widespread
acceptance with the advent of increased
representation, favourable leaps in
legislative matters, and a heightening
of social awareness, which were
achieved after arduous struggles by the
marginalised community. The concept
of Pride in queer context implies the
promotion of self-affirmation, equality,
and dignity within individuals with a non-
binary sexual identity, a remembrance of
the bigotry (still) faced by the community,
and a celebration of the strides made.
Pride events like parades, festivals,
marches, and formation of queer
collective aim to normalise homosexuality
in the face of the tyrannising
heteronormative binary. Pride is also
quite a revolutionary concept that has
emboldened a community to embrace
their identity, which, earlier they had
to veil with a monochromatic shroud.
The conspicuous and colourful nature of
these celebrations reflects the collective
coming-out of the long-closeted
community into the mainstream.
Most Pride events happen annually
during June, which has been instated
as “Pride Month” to commemorate the
New York Stonewall Inn Riots of 1969 –
the first robust act of resistance against
a repressive administration. This year
witnessed the 50th anniversary of this
pivotal moment of the gay liberation
movement. Queer representation hit
the peak of main(lame)-stream with the
release of Taylor Swift’s kind of excessive,
kind of stereotypical, yet allegedly well-
intended “gay” music video, You Need to
Calm Down.
In India, on 6th September, the first anniversary of the scrapping of Section 377 of the Indian Penal Code which criminalised homosexual intercourse, was celebrated with great fervour across the University of Delhi (DU) in various institutions. Kamala Nehru College, in collaboration with Nazariya, a queer, feminist resource group, organised a Pride event in their college. Lady Shri Ram College observed a hearty affair as well, with a queer-themed open mic, and a Pride party, followed by a Pride march organised by the college’s Women’s Development Cell. Throughout the North and the South Campus, a galore of Pride celebrations with a multitude of Pride flags, representing the multitudinous sexuality spectrum were fluttering through, strewn across streets, sewn into outfits, and painted on faces.
However, the ostensible nature of these celebrations, going in full-swing irked the likes of a few. A reactionary movement to reclaim the allegedly tarnished pride of heterosexuals, given the increased homosexual social movement, sprang up. Boston, and Massachusetts observed a Straight Pride Parade on 31st August. The organisers, who hold ties with the extreme-right movement in America, justified the event by accusing the identity politics of the left and calling for greater representation for straight people.

An elementary school in Mumbai, which goes by the name of Sanskriti School, joined in on the fad and insisted upon a Straight Pride Parade. An Instagram handle was made to perpetuate the novel idea but it can no longer be found on Instagram, reportedly owing to the negative feedback it received from the community on Instagram.
The Straight Pride Movement is not an idea in its nascence, and can be traced back to the 1980s, but something is to be said about its fledgling popularity. Even though both the aforementioned efforts were dwarfed by counter-protesters, they still gained traction and were valid enough for a few to latch on to it. This reveals the fragility of a small group of heterosexuals who feel insecure and attacked by the growing acceptance of a long-ostracised community.
Pride is a resistive, cultural movement with a lot of history, gravitas, and significance for the LGBTQ+ community, which is being undermined by such reactionary, shallow ventures. It is rightly said, “When you’re accustomed to privilege, equality feels like oppression.”

Feature Image Credits: Akarsh Mathur for DU Beat

Prisha Saxena
[email protected]

On 3rd August 2019, the University of Delhi (DU) witnessed one of its most vibrant pride marches ever in the North Campus, starting from the hostel of Hansraj College, till the office of the University’s Vice Chancellor.

On Saturday, Project CLAP organised the DU Pride March, as a celebration of fifty years of pride. The march was inaugurated with a performance by the Western music society of Sri Guru Nanak Dev Khalsa College.

Members and allies were seen with face paints, flags, and posters. The event began with an introduction by the members of CLAP, followed by a Bollywood mashup rendition. Rishi Raj Vyas, a famous queer activist, addressed the parade and spoke about the repeated suppression of the community’s gender identities and sexual orientations.

Chants of “prem che, prem che, tharo maro same che” (your love and my love are all the same), and those of “Aazadi!” (freedom) from homophobia.

When asked what Pride meant to them, a member of the community commented, “For me, pride is being proud of who I am and finally accepting myself, it feels like I have a place where I belong.” Another supporter who was attending their first-ever pride march felt relieved to be a part of the event.

Arshia (name changed), a student at Lady Shri Ram College and a part of the community, remarked about how homophobic the Indian society is, how members are constantly subjected to violence just for showing love, and how pride representation was important.

With the marchers getting down to the tunes of the dhol, each step drew more traction and support. The event drew to a conclusion with an open-mic where few enthusiastic members and supporters took to the mic and performed for spectators with a vow to promote awareness and break the shackles which restrict people to love freely. “Pride is a day to showcase yourself as freely as possible, and to ask more and more people to support you. So it’s more of a supportive act than being proud of yourself, because we’re proud of ourselves every day,” a member of the community remarked.



Feature Image Credits: Bhagyashree Chatterjee for DU Beat


Shreya Juyal

Anandi Sen

[email protected]

[email protected]








Dear Dad answers a weirdly unexpected question, “What if your Father was gay?” Read on to find out more.

The movie comes to its objective point very quickly. Its protagonist, a man in his mid-thirties with a teenage son, a little daughter and a facade of a happy family is gay. He has been living a lie for years, closeted and pretending to conform to societal expectations, and the truth fumbles out of him during a road trip with his son.

Debutant director Tanuj Bhramar goes with this unprecedented story where most film makers would dare not. It is a father-son-bonding-on-a-road-trip trope used in an unconventional way.

They meet new people, explore new ideas, travel to picturesque locations, and visit childhood homes. With an impending secret blossoming, that Shivam’s beloved father Nitin is gay, and has finally decided to come out of the closet after living half his life pretending to be someone else, the narrative rushes with emotions.

The story ventures into exploring the idea of shame; how the supposedly modern teenage son cannot digest that his father identifies with the LGBTQ+ community. It takes him the whole journey to realise that his father’s true sexuality does not make him (Nitin) a different person. He is still the same, just a lot happier and comfortable in revealing to the world an essential truth about himself.

The best part is that the film doesn’t focus on questions like ‘why now?’, rather it highlights the reactions and changes in the relationship dynamics this revelation brings about. The interaction between Nitin and his paralysed old father at his childhood home is equal parts emotional and rational.

Arvind Swamy’s performance gives a heart-soaring touch to make Nitin’s character more real and sincere. His trials, tribulations, apprehensions and eventual relief are portrayed in a soft manner by Swamy which brings about a sense of sincerity into the story.

The film is not perfect, it tests your patience at parts and seems too slow, but it is worth watching for what it is trying to say. Bollywood is home to a handful of films that get representation right, and Dear Dad certainly is one of the few. There is nothing stereotypical about this closeted gay and his coming out story. So this pride month, maybe watch it with your friends to get a deeper understanding of what sexuality really means to a person.  

Feature Image Credits: Debaangshu Sen for DU Beat

Sakshi Arora

[email protected]


With only one transgender applicant this year and no enrollments for regular courses since 2015, the University has had enough reminders to realise the plight of transgender students. DU Beat explores this decline.

University of Delhi (DU) receives the highest number of applications for various courses in the country, and this year was no different. The University received more than three lakh applications, though there was a decline from last year. 3,67,895 number of applications is no less a number, even as only 2,58,388 proceeded ahead and made payments.  In all these applications, women yet again seemed to have become a majority, 84,021 female candidates and 68,457 male candidates applied to the University. Shockingly, only one transgender person has submitted an application this year as compared to last year, or 2017 when the university had 36 applications.

According to the data, the scheduled tribe category saw 4,044 male applicants and 3,056 female applicants. Over 17,000 male candidates and 16,000 female candidates had applied in the SC quota and about 32,926 male candidates and approximately 22,531 female candidates applied for the Other Backward Classes (OBC) non-creamy layer quota.

The newly introduced EWS (Economically Weaker Sections) that has a ten percent quota in the university admissions also had  5,528 male candidates and 3,562 female candidates. This year the varsity has increased its capacity to 62,000 number of seats. It has been stated that there would be a separate cut-off for the EWS category.

The fact that only one transgender student has applied is a huge warning to the varsity. There seems to be very liitle that the university has been able to do to make the college spaces safe for the transgender community. It seems that the stigma attached to the community has not yet gone away and a singular application speaks volumes in this regard. There have been cases of harassments faced by transgenders from other students and staff and that may have been the reason for this decline in approaching the university for admissions.

With incidents of transgender persons being asked, “Since when have you been a transgender person?” by the admission staff. Being subjected to derogatory remarks during the admissions, they tend to take up vocational courses and steer away from the University space.

Even though the TRC (Transgender Resource Centre), established in 2018 had come up with various outreach programs to bring more students to the University fold, they seem to have not yielded substantial results. These outreach programs had begun during the month of April this year.

Equal rights activist Harish Iyer said that he would be writing to the Chief Minister of Delhi about this issue. “If that one candidate seeks admission to a college of DU, the whole college and especially the teaching and the non-teaching staff have to ensure that the student feels at ease and accepted. The civil society has to come together to address the issue.” he stated.

According to officials, last year there were applications from transgender aspirants but no one enrolled for regular courses. The varsity had introduced the Other category in 2015, but there have been no admissions to the regular course under this category so far.

Rajesh from the Department of Adult Continuing Education and Extension said, “Around 15 transgender students had come to us with queries but they all had queries about School Of Open Learning and Indira Gandhi National Open University. They usually prefer to enrol as male or female in regular courses or for distance learning education.”

The University needs to gear up to make sure that more and more transgender students feel welcome in the college space.  This year needs single registration needs to be a stern reminder for the same. It is all of us together who decide for us and others around us. Let us all try to accept each other and build a better future. Marks build your CV, not your character.

Feature Image Credits: The Indian Express

Stephen Mathew

joice.mathew [email protected]



The pride month is here! A time where us queer folks gather in solidarity as big corporates indulge in ‘rainbow capitalism’. Here are 8 Asian authors you need to read this pride month.


Hoshang Merchant

Born in 1947 to a Zoroastrian family in Mumbai, Merchant studied in Los Angeles and Purdue. He is known as the first openly gay poet in Modern India. He edited India’s first gay anthology Yaraana: Gay Writing from India. Merchant is the author of 20 books of poetry and 4 critical studies. He even taught poetry and surrealism at the University of Hyderabad for more than two decades.


Akhil Katyal

Katyal is a New Delhi based poet, teacher and translator. His openly queer poetry revolves around cities and the remnants of the past. Katyal was an Asst. Professor at the Department of English of SGTB Khalsa College, Ramjas College and St. Stephens’ College, he even taught at the Shiv Nadar University. He currently teaches at Ambedkar University, Delhi.  Katyal is best known for his collection of poems, How Many Countries does the Indus Cross? And his collection Night Charge Extra.  He also translated Ravish Kumar’s collection of poems, Ishq Mein Shahar Hona (A city happens in love).


Sara Farizan

Iranian-American Sara Farizan is the author of the 2013 novel If You Could Be Mine, a novel set in Tehran, Iran revolving around two girls who fall in love. The book went on to win the Lamba Literary Award. Farizan wrote the novel after realising her own sexuality and the taboo around it, especially in the Persian Community. She is also the author of Here To Stay and Tell Me Again How A Crush Should Feel.


Aditi Angiras

Aditi Angiras is the founder of Bring Back The Poets, a spoken word poetry collective. She founded the collective in 2014, after her tryst with music, cinema and rap. Angiras is also a queer activist, intersectional feminist and a TED speaker. One of her notable poems is My Mad Girl’s Love Song based on Sylvia Plath’s poem  Mad Girl’s Love Song. Angiras is also the co-editor along with Akhil Katyal of a digital anthology of South Asian queer poetry.


Vikram Seth

Author of A Suitable Boy and  Mappings, a poetry collection, Seth is possibly one of the most well-known Indian writers of the English language. He is the author of 3 novels, 8 poetry collections and 1 childrens’ fiction book. In 2007, Seth became one of the voices against Section 377 of the Indian Penal Code. His mother, Leila Seth also refers to his sexuality in her memoir. In 2017, Seth was awarded the Makwan Prize for his queer activism.


Suniti Namjoshi

Born in 1941, Namjoshi is a poet and fabulist. She is best known for her book  Feminist Fables. Her main influences are Virginia Woolf, Adrienne Rich and Kate Millett. She was also an activist for queer rights. Her work explores her lesbian identity and its definitions in a heteronormative world.


Saleem Kidwai

Kidwai is a medieval historian, queer rights activist and a translator. He taught history at Ramjas College, University of Delhi till 1993. He was one of India’s first academics to come out as queer. His work focuses on Urdu literature, the history of desire and courtesan culture. He is the co-editor of the book Same-Sex Love in India: Readings from Literature and History along with scholar Ruth Vanita.


Shyam Selvadurai

His name might ring familiar to the English hons students, Selvadurai is the critically-acclaimed author of Funny Boy, a story set in Sri Lanka, building up to the 1983 rights. Selvadurai also released an essay in 1997 titled Coming Out which spoke about the bias and discomfort him and his partner faced in Sri Lanka. He released his fourth novel in 2013, he also has a spider named after him.


Feature Image Credits: Live Mint

Jaishree Kumar

[email protected]

Before Sonam Kapoor’s lesbian character in Ek Ladki Ko Dekha Toh Aisa Laga, before Dostana brought gay romance in a problematic/not so problematic light, there was Onir’s 2005 classic My Brother…Nikhil.

Written and directed by Onir (that director whose one or two offbeat film you might be knowing, it stars Sanjay Suri (that actor you might have seen in some film or the other but you don’t know his name) as Nikhil, a gay swimmer in Goa growing up in a cosy yet subtly problematic family. However, to his emotional aid, are his sister played by a not-so-fresh Juhi Chawla (that actress in many an SRK film) and his boyfriend Nigel played by a fresh Purab Kohli (that drummer guy in Rock On). My Brother…Nikhil has this and that person involved in it, and it might not be fully mainstream, but still it shouldn’t be seen as ‘that gay film’. It’s more than that.

When Nikhil is suddenly infected with AIDS, the people around him start shunning him. He gets detached from his swimming, his parents, and everything else. He’s basically aidless.

But unlike all the LGBTQ related films in India before (the lesbian drama Fire being a major example), Onir’s drama is not that intense. And the simplicity in its narrative is what makes My Brother…Nikhil a heart-warming watch for the family.

Previously, there were just arthouse films on gay couples that were quite disturbing in the effort to accurately show reality that the oppressed face in India. This U-rated movie is no art film. There aren’t any dramatic ‘Ma, I’m gay’ monologues either. But it still manages to hit the right spots with the subtle realities of the Indian setting in which it’s based.

Nikhil’s father loves his son more with toxic manhood rather than fatherhood. He frowns whenever Nikhil’s mum calls him a ‘little boy’. If Nikhil loses a competition, all he hears is ‘This because of your lafandar friends’. When his sweet mother asks him to marry a woman just because she respects elders, Nikhil sums up the millennial view by saying ‘Typical Indian parents’!

When the AIDS angle is introduced, we see the expected stigmas of people treating Nikhil like how any vile Brahman would treat a Dalit. They stay away from him and his ‘bad touch’. These scenes are shown in a straightforward manner, no rivers of tears flowing and no tragic violin music playing in background.

Simplicity is why the movie shines. That’s why wherever it tries to go a little extra be it with the sentiments or Juhi Chawla’s English accent, it fails. On the other hand, the scenes with the parents and Nikhil’s boyfriends flow smoothly.

Coming to the boyfriend, Onir beautifully shows an ordinary relationship between two men showing that they care for each other. There are no stereotypical tropes of Bollywood romance or any forced ‘special’ aspect to the bond. Onir, who himself came out of the closet a few years back, doesn’t make being gay some sort of special thing, not like other problematic representations which try to gain sympathy and nothing else.

Being gay is just being human, like everyone in society. For this reason, My Brother…Nikhil definitely deserves a watch. You can stream it on Netflix or Hotstar.


Featured Image Credits- My Brother Nikhil


Shaurya Singh Thapa

[email protected]

Since 1978, the pride flag has undergone many changes in dimensions and hues but its message is still preserved as it flutters with the winds of change. The original rainbow pride flag had eight colours but has now adopted six, not seven, colors from the rainbow as its own. Accommodating different colours from the vibgyor spectrum only strengthens the status of the flag as an epitome of equality.

Image Credits: Adithya Khanna
Image Credits: Adithya Khanna

Violet is a shade which stands for the spirit. The movement wouldn’t have achieved success without an undying spirit of courage and the persistence to move forward.

Image Credits: Ayush Chauhan
Image Credits: Ayush Chauhan

Blue usually has mellow undertones but in the flag, the colour represents a sense of harmony and peace.

Image Credits: Ayush Chauhan
Image Credits: Ayush Chauhan

Green represents Nature. Mother Nature has created everyone with their unique characteristics and differences and accepting this diversity is exactly what the Pride movement stands for.

Image Credits: Adithya Khanna
Image Credits: Adithya Khanna

Yellow shows that a new dawn, a dawn of change would arrive as the sun rises. It represents sunlight, and in its truest sense, it encourages you to stand out instead of living in the shadows.

Image Credits: Vaibhav Tekchandani
Image Credits: Vaibhav Tekchandani

Orange is the shade of healing. Psychologists usually deem orange as one of the major colours associated with positivity.

Image Credits: Vaibhav Tekchandani
Image Credits: Vaibhav Tekchandani

Red is essentially seen as the shade of life. Additionally, it is a common fact that red represents rage, which can be interpreted as indignance against the system.


Shaurya Singh Thapa | [email protected]