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South Asia Youth Dialogue Forum

For decades, cinemas have been have been producing media that bore the hopeful promise of empowerment but instead turned it into a hollow reflection of the very nuance that Indian society fails to provide to its women today. Today, we see widely appreciated Indian films constantly depicting female characters as honourable through an alleged sense of “respect” that tends to appear in the form of a loss of self-respect. We often see this perfect wrapped in an intricate plot that often even makes us cry but allows disrespect and exploitation to hide behind the disguise of compassion and benevolence. This reflects not only the narrative that has been posed to us for generations but also shapes the very ideals we continue to live by through subconscious biases built through the media we consume. Now, we must finally step back and question the female protagonist that made us strive towards perfection - the overburdened daughter-in-law, who wore a heavy sari, touched her in-laws' feet, forgave every betrayal, and never once raised her voice. As she lost her voice that carried millions of dreams, hopes and aspirations, so did an entire generation of Indian youth shaped by narratives that taught them to mistake silence for virtue and sacrifice for worth.


Indian films now put women onto screens more often than ever seen before, wrapped in light, warm, cosy emotions that fail to reflect the nuance of these valuable individuals. In the movie Kabir Singh (2019), we see Preeti, a protagonist acting as a quiet, submissive love interest, whose core identity remains centred around the male gaze. Rather than being given an opportunity to develop one sense of individuality, Preeti is forced into enduring and validating toxic male behaviour. Indian Cinema, rather than recognising the struggles of Preeti decides to give audiences a happy ending, reinforcing the idea that control and violence mean devotion. Preeti’s forgiveness is portrayed as proof that it was love all along. These troubling depictions show us how filmmaking incentives often center around leaving audiences with a sense of fulfilment, even when that comfort is built on a woman’s erasure.


Even films with the best intention of uplifting women often fail to give women the true appreciation they deserve. Pink (2016) tells the story of three women accused of misconduct after one resists a man's advances. It caters heavily to the idea of consent but at the same time allows power and strength to lie in the hands of a male lawyer, while sidelining the importance of the women in the process. The women remain frightened and reliant, haunted by decades of social conditioning that suppressed the desire to seek justice through the means of standing up for themselves. This portrayal undermines the idea of female capability and propagates the narrative that women require justice to be delivered by a man. Through this depiction, we see this subtly influencing the mindset of young women to continue to be silenced and wait for justice to be delivered through male dominance. We also see this having a major effect on the youth being unable to develop nuances in their own character, remaining dictated by the narrow roles they watched on screen: the obedient daughter, the grateful survivor, and the woman who waits to be rescued.


However, we are beginning to see a gradual shift in the mindset of Indian cinema. Lipstick Under My Burkha (2016), directed by Alankrita Shrivastava, tells the story of four women in Bhopal, a college student, a beautician, a mother of three, and an older widow, who clandestinely chase independence. These women are contradictory, flawed, and real. During the release of this movie, we observed massive resistance from institutions that remain opposed to the idea of women picking up a pen and finally deciding to write their own story. Meanwhile, Thappad (2020) asks what happens when a woman decides that a single slap is enough. Neither film offers a neat, sacrificial heroine, but they cater to audiences that are slowly evolving to value authenticity over a curated image of women


This is where real hope lies, when women start crafting their own stories that act as a reflection of the deeply nuanced women we envisage Indian society to value. When audiences start to value this depth over familiar stories that leave them with a fleeting sense of happiness, we will begin to see a stronger, more complex range of female characters that creates real representation through authenticity.

 

Urbanization has for a long time been regarded as a natural consequence of economic growth, cities having been viewed as engines of productivity, innovation, and job generation. At the same time, there are concerns about whether rural areas are being left behind and if the resources directed towards cities might be more effectively used in strengthening the rural economy. This issue is especially relevant in South Asia, since in the region several cities have in the past acted as examples of how urbanization can be deliberately planned rather than allowing it to develop on its own.

On this point, SAYDF arranged a discussion on the best way for countries to balance urbanization with rural development. This is pertinent since global migration to cities is still speeding up and South Asia is expected to add hundreds of millions of urban residents over the coming decades. Among the ideas put forward in the discussion were giving priority to investment in urban infrastructure, strengthening rural economies in order to lessen the pressure on migration, and improving the links between rural and urban areas. A speaker from Sri Lanka talked about the planning of Sri Jayawardenepura Kotte, which was made the country's administrative capital in 1982 in order to alleviate the congestion in Colombo by moving the government institutions to a purpose-built area close by. He maintained that the strategy of deliberately decentralizing certain functions, rather than having one city take in all the growth, could be applied in other areas of the region that are suffering from similar overcrowding. Furthermore, a participant from India referred to the planning of Chandigarh, which was established after the Partition as a new capital for Punjab with the involvement of architect Le Corbusier. They pointed out that the city's sectoral layout and the inclusion of green space were intentionally designed to prevent the kind of congestion and slum development found in India's older, unplanned cities, and added that this model has since been used as an influence in the planning of other South Asian capitals, such as Islamabad. Those in favour of this approach to planned urbanization claimed that it is more profitable to concentrate investment in well-designed urban centres than to spread it thinly, since infrastructure can serve larger numbers of people more efficiently. At the same time, however, others argued that this method runs the risk of increasing the gap between the model cities and the rural or peri-urban areas surrounding them, citing the fact that the satellite towns near Chandigarh have developed informally and outside the original planning of the city. They asserted that rural economies could be strengthened through agricultural reform and by creating non-farm employment in order to reduce the motivation for migration. Another suggestion was a compromise based on improving rural-urban connectivity, so that people in the countryside could gain access to urban markets and opportunities without having to move there permanently.


The remarks highlighted the fact that South Asia's experience with urban planning, from Kotte to Chandigarh, provides actual examples of the compromises involved between rural development and urbanization, since no one model has turned out to be a fully effective solution.


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Given the success of our initial session with The Royal Academy Bhutan, SAYDF was invited to organise another session in October 2026.


Our session opened with a simple question: would you break a law to prevent serious harm to someone? A few people said yes straight away, but most landed on “depends,” and that set up everything that followed. We compared legal positivism, which says you follow the law as it is, with naturalism, which says an immoral law should change how you act. That led us to Hannah Arendt and her idea of the banality of evil, the claim that terrible crimes are often carried out by ordinary people going about their day, helped along by habit and distance from their victims. One participant pointed out that “just following orders” feels very different when you are the one giving them, and that sparked a long back and forth about where responsibility ends. The trolley problem made things personal, especially once the person on the track became your mother, and a couple of people admitted they changed their answer halfway through. From there we asked why people commit crime in the first place, and whether it is fair to punish someone for petty theft when the state has failed them. Someone brought up how unevenly the law gets applied, which pushed us into a real debate. We ended on prisons and whether deterrence and rehabilitation can coexist, using El Salvador as a case study.


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© 2024 by Veda Kalra. 

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