Issue 1 -

Beyond the expected, Beyond the known

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Harshad Mehta Was Not A Criminal

Harshad Mehta was not a criminal, he was a product of a system that allowed him to thrive only to knock him down when the consequences of its failure caught up. Harshad Mehta, the biggest stock market broker the 1990s had ever seen was a man with a vision; spotting opportunity where others saw hindrances. Luxury cars lined up in his driveway, reporters clung to his every word, and investors followed him with cultlike devotion. His story was nothing less than inspiring. A penniless jobber, struggling to provide for his family, to the most iconic man in the country. He was the dream. A dream he was soon to be awakened from.

The infamous 1992 Scam revolves around the misuse of Bank Receipts; documents that confirm a financial transaction. Mehta didn't invent this; they came from an already shaky system. Mehta simply used techniques like having corrupt officials sign fake cheques, abuse market loopholes, and use fabrication to drive stock prices up to 40 times their original price. harshad1 State Bank of India (SBI) and the National Housing Bank (NHB) took part in these deals. For instance, the NHB sent ₹500 Crores to Mehta's account without due diligence. Likewise, many banks joined in shady deals, only to plead ignorance later. When this mess came to light, who took the fall? Mehta.

Now, this raises one question: Why Mehta?

harshad2Mehta bore the brunt of it all because blaming one person was easier than faulting an entire system. He made a perfect scapegoat due to his sway and his inability to remain invisible. His flashy lifestyle, love for the spotlight, and success marked by luxurious cars and pricey properties, made him stand out. When the scam came to light, those in power needed someone to blame. This helped calm public anger and shift focus from the deeper problems within the system. Mehta fit the role perfectly.

The government, the banks, and the market's elite all washed their hands of him and pleaded ignorance, claiming they had never stood by his side. He had just played by the rules that they all had quietly benefited from until he grew too large, too brazen, and too conspicuous.

It began when Sucheta Dalal, a journalist noticed something most didn't-the inconsistent movement of large amounts of money moved around without any explanation, a vulnerable system manipulated in plain sight. Refusing to ignore these discrepancies, she embarked on an investigation, chasing threads that went beyond the stock market deep into India's extremely corrupt and flawed banking system.

The fact that Mehta alone was in the limelight, was what made him the big bull. Others who engaged in similar practices slipped away unscathed. This pointed to a harsh truth: he was punished not because he was the only wrongdoer, but because he became too big. The banks that helped him manipulate the market, the stock brokers who participated in these shady deals, and the politicians who had turned a blind eye all not only evaded accountability- they managed to make the narrative such, that all public scrutiny went to Mehta.

Mehta's presence in the sector did help India's financial sector in undeniable ways even after his downfall. He revealed the weaknesses of the system that many people believed was strong. He showed how far financial markets can be driven if left unmonitored. His ascent and demise were not only about one man's selfishness but also about the system that has been operating in the shade for many years with the help of loopholes, lack of oversight, and ignoring the facts.

If Mehta hadn't been caught, would the system have changed? The answer likely lies in history. Financial market both in India, and globally have a habit of only evolving when forced to. Scandals often precede reforms, and Harshad's case was no different. His actions may have led to many short-term corrections along with some long term ones and although the corrupt minds left unscathed will always find new ways to evade the law, its necessary to recount what Mehta added to the system with his ultimate demise.

So let's take a look at what Mehta's brilliant mind brought to the Indian banking system. The Securities and Exchange Board of India (SEBI), established in 1988, was granted statutory powers through the SEBI Act of 1992. This empowerment enabled SEBI to regulate the securities market more effectively, including the authority to investigate and penalize fraudulent activities. SEBI introduced stringent insider trading regulations, ensuring that trading based on non-public information was curtailed. Companies were mandated to disclose significant events promptly, enhancing transparency and corporate governance.

The scandal also underscored the need for modernization in trading practices. This led to the establishment of the National Stock Exchange (NSE) in 1994, pioneering electronic trading in India. The shift from manual to electronic trading platforms improved efficiency, reduced errors, and increased transparency in the trading process. Additionally, the Depositories Act of 1996 facilitated the dematerialization of securities, eliminating risks associated with physical share certificates and streamlining the settlement process.

And while the banking system may have become sleeker, faster, and better regulated, one has to ask, what's the point of fixing the machine if you leave the rust inside? The reforms meant nothing if the very people who bent the rules were never held accountable. Corruption didn't vanish; it simply got smarter, better dressed, and more discreet.

Harshad Mehta was harshad3no ordinary scammer; he was a visionary, a financial genius who exposed just how fragile and flawed the system truly was. But instead of bringing down the entire corrupt network, the system made him its scapegoat. He was the face of the scam, but not the only hand in the cookie jar. And the cruelest twist? He died behind bars, denied proper healthcare, while others walked free in suits, untouched and unbothered. Mehta's story will forever be a testament to the fact that justice is rarely about the truth and more often about who who takes the fall. Mehta may have lost everything, but his story endures as a testament to the forces that shape financial empires—and the precarious nature of those who dare to challenge them.

Marital Rape; Sacred Vows or Silent Violence?

Marital rape to some, the phrase is in oxymoron, how can rape exist in a consensual union like marriage? To others, it's a necessary legal recognition of bodily autonomy, even inside a marriage license. Historically, marriage was seen as a contract where a wife, quite literally, became the property of her husband. Sir Matthew Hale, an English jurist from the 17th century, famously wrote that a husband could not be guilty of raping his wife because, upon marriage, she had given herself to him entirely. This logic still lingers in law books across parts of the world. As of 2025, several countries still don't criminalise marital rape, or only recognise it under extreme circumstances, such as if the couple is separated or the wife is physically injured.

This raises an uncomfortable question: Is marriage being used as a shield for sexual violence? Under Section 375 of the Indian Penal Code, rape is a crime, there's there's an exception: "sexual intercourse by a man with his own wife, the wife not being under fifteen years of age, is not rape." Read that again. This exception effectively says: once a woman is married, her body is no longer hers. She has no legal right to say no to her husband, even if she's crying, begging, resisting, or emotionally destroyed. The law does not care.

Why? Because Indian lawmakers, and, let's be honest, much of Indian society, still believe that sex in a marriage is a husband's right, marital1not a shared act of consent. Let's not pretend this is just about law. This is about culture. In an average Indian household, Girls are raised to "adjust", "compromise", and "satisfy their husband's needs." Refusing sex is seen as disrespect. Worse, some mothers-in-law shame their daughters-in-law for not "fulfilling their duty"Ask yourself: If a woman can't say "no" in her own bedroom, is she free? Or is she just a well dressed prisoner? India criminalises sexual assault with live-in relationships. A man can be jailed for raping his partner in a relationship with no legal binding. But if the same man gets married to her, he gets full immunity. In India, a live-in partner has more sexual rights than a wife.

That's not progressive. That's perverse. Opponents of criminalising marital rape love to scream "false cases." As if that justifies ignoring thousands of real ones. By that logic, let's decriminalise theft and murder too, some of those cases are false, right?

The truth is, many Indian men are terrified of this law not because it's unjust, but because it challenges their power. Until India recognise that rape is rape, even if you're wearing sindoor and mangalsutra, we are complicit in mass-scale sexual violence, sanctioned by silence and tradition. If this article makes you uncomfortable, good. It should. Because being Indian doesn't mean defending everything that's wrong with our culture. Sometimes, the most patriotic thing you can do is challenge the system.

The 27 Club

A record spins on the turntable, the needle stuck in an endless loop, scratching out the last echoes of a song that once electrified crowds. A syringe lies abandoned on the nightstand; the faint glow of a hotel room lamp flickers over crumpled sheets, empty bottles, and the lifeless body of a legend. Away outside, the world continues on, oblivious to the fact that another star has burned out at 27.

Between the years 1969 and 1971, the world lost four of its brightest musical icons—Jimi Hendrix, Janis Joplin, Jim Morrison, and Brian Jones—all at the same age: 27. The timing was eerie, the losses devastating. These artists, each at the peak of their creative powers, vanished before their legacies had fully formed, leaving behind unfinished albums, unanswered questions, and a cloud of mystique that only deepened with time. Thus began the chilling tale of what would eventually be dubbed “The 27 Club”—a term that evokes both a shudder and a strange fascination, a tragic symbol of brilliance extinguished too soon.

As time passed, other legendary names joined this unofficial and unfortunate roster. Blues pioneer Robert Johnson, whose haunting guitar work and rumored Faustian bargain made him a mythic figure, had died in 1938—also at 27—but wasn't associated with the club until later. The cultural phenomenon truly took root in the 1990s when Kurt Cobain, the voice of a generation, ended his life in 1994. The parallels were impossible to ignore: fame, depression, substance abuse, artistic genius—and death at the same fateful age. When Amy Winehouse, the retro-soul powerhouse with a once-in-a-generation voice, succumbed to alcohol poisoning in 2011 at the same age, the legend solidified. The 27 Club wasn’t just a list; it was a narrative.

What makes this narrative so seductive is not just the number itself, but the common threads that weave these artists together—musical brilliance, tortured souls, meteoric rises followed by spiraling crashes. These were not just musicians; they were revolutionaries. They broke rules, pushed boundaries, gave voice to pain, and reshaped genres. They shone with blinding intensity, and then suddenly—violently—were gone. ghibliSince then, the list has grown beyond just rock stars. Some sources suggest that over 100 celebrities—actors, artists, athletes—have died at 27, often under tragic circumstances. Most of these deaths involve drug and alcohol abuse, suicide, or freak accidents. The club has expanded its borders, morphing from eerie coincidence into a full-blown cultural myth, the kind that sparks documentaries, books, and endless online speculation.

But is there really something sinister about the age 27? Is it a cursed number, a cosmic tipping point for creative minds, or just the byproduct of our tendency to search for patterns in chaos? According to scientific research, it’s the latter. Despite the compelling narrative, studies have shown no statistical spike in deaths at the age of 27. In fact, musicians are slightly more likely to die at 28 than at 27. The 27 Club, it seems, is not a result of fate, but of fascination—a tale we’ve cherry-picked into existence. So why does it persist?

The answer lies in the emotional resonance of the story. The idea of a “27 Club” satisfies a deep psychological itch—our need to make sense of senseless tragedies. These artists embodied genius and rebellion, and their deaths serve as a modern parable: the price of flying too close to the sun. We mythologize them, not only because they died young, but because of how they lived—boldly, brazenly, beautifully. Their lives were roller coasters of creation and destruction, and their deaths seemed to confirm something we feared: that brilliance might come at too high a cost.

We also can't ignore the role of the music industry in this saga. The spotlight doesn’t just illuminate—it burns. For young artists, fame often arrives with little warning and even less preparation. The pressures of performing night after night, of maintaining a public persona, of living up to impossible expectations—all while grappling with personal demons—can be unbearable. Combine that with easy access to drugs, constant media scrutiny, and the absence of strong support systems, and it becomes a volatile cocktail of risk. When the party ends, the silence can be deafening.

That risk is more than poetic—it’s statistically real. Though there's no 27-specific death spike, researchers have found that popular musicians in their twenties are two to three times more likely to die than their non-famous peers. This elevated risk is overwhelmingly tied to substance abuse, mental health struggles, and high-risk lifestyles. The image of the "tortured artist" is romanticized in popular culture, but behind the glamor lies a dark, often ignored reality: artists are human. And humans under extreme pressure, especially without support, break.

So, why isn’t there a 28 Club? Or a 25 Club? Or any other number with equal cultural weight? The answer may simply be that 27 feels right. It’s old enough to have made an impact, young enough to still be tragic. It’s an age where life should be unfolding, not ending. There's an eerie symmetry to the age—a threshold between youth and adulthood, chaos and clarity. It’s an age where possibilities are still infinite, and that makes the finality of death feel even more jarring.

Still, the story doesn’t have to end in tragedy. The new generation of artists is proving to be more aware, more outspoken, and more committed to self-care than ever before. Mental health, once a taboo in the music industry, is now a conversation at the forefront. Artists like Billie Eilish, Demi Lovato, and Kid Cudi have openly discussed their struggles with addiction, depression, and anxiety, helping to break the cycle of silence that ensnared their predecessors.

The 27 Club will likely remain etched in the collective consciousness—a haunting reminder of the cost of genius, the dangers of excess, and the fragility of the human mind. But perhaps its legacy can be transformed from one of inevitability to one of awareness. The stories of Hendrix, Cobain, Winehouse, and others can still serve a purpose—not as cautionary tales of doom, but as calls to action for better care, stronger support systems, and open dialogue in the music industry and beyond.

Let the myth remain if it must—but let the tragedies stop.

The 27 Club; Beyond the Entertainment Industry

Between the years 1969 and 1971, four of the biggest musical artists of the time died while at the peaks of their careers, at the age of 27. This came to be known as one of the most elusive yet equally tragic coincidences in music history. Over the years, many have posed the question: Is it a coincidence, or is there something more disturbing at play?

Robert Johnson, Jimi Hendrix, Janis Joplin, Brian Jones, Jim Morrison, Kurt Cobain, and Amy Winehouse constitute the informal list of members of the club that no one should ever be unfortunate enough to be a part of. While the club1untimely deaths of these popular artists were linked thanks to their age, the idea of "The 27 Club" only crept its way into the mainstream after Kurt Cobain, lead singer and guitarist of grunge band Nirvana, took his own life in 1994. The idea resurged after Amy Winehouse died of alcohol poisoning in 2011, which was the last household name to gain membership to the sequestered club.

The 27 Club has since been expanded to include not just musicians, but celebrities from all walks of life, with some sources reporting over 100 members, all of whom suffered violent deaths, often relating to drug use and suicide.

At first glance, this may seem to be undeniable proof that celebrities are more likely to die at the age of 27. However, despite the cultural significance of this strange phenomenon, scientific studies have shown that it is simply an urban legend. Popular musicians are actually more likely to die at the age of 28 than at 27. This begets the question: Why isn't there a 28 club? What made the idea of such a club enter the pop culture psyche to begin with?

What made the idea so seductive wasn't just the singular age; it was the shared themes of musical genius, nonconformist views, groundbreaking innovations, drug use, coupled with mental health issues and the added struggles that often come with fame. The narrative is not justclub2 compelling but almost mystical in its synchronicity. The story of the 27 Club is poetic, encapsulating the fragility of life and serving as a reminder of the natural human desire to find order in inherent chaos. The story was formed as a result of a combination of chance and cherry-picking, but it's one that begs to be retold.

Udaan For Change; Volunteering Or Vanity?

When did volunteering lose its meaning? In the race to secure internships, have top extracurriculars and only help the community if it helps you, has the soul of service been stripped away? Is volunteering now just a means to an end? Just another box to be checked off in one’s long list of accomplishments? Students pour into NGOs, clipboards in hand and cameras ready, more concerned with hours logged than lives changed. The children they’re supposed to help become little more than bullet points.‘Tutored underprivileged kids,’ ‘led a community project.’ But does anyone stop to ask: are these initiatives actually helping, or are they barely scraping the surface?

>Almost all of us, the one’s writing and reading this article have had some experience with volunteering. But did anyone strive to make an actual change? " Zadie Smith (in White Teeth): "It's not about giving. It's about showing. About people seeing you giving, hearing about you giving."The truth is many of us would rather believe that we do strive to make a change in society: it eludes us into a false sense ofudaan1 security.The reality being that volunteering is only as effective as the consistency it is done with,: as is anything else.To teach a child the basics of a language you would require an hour with them every day consistently for up to 2 years (study by the BBC). But of course we don’t know how effective volunteering really is until we talk to individuals that have a first hand experience running non profits. So to keep this article as accurate as possible we had the absolute honor of interviewing Udaan for change – their slogan being Umeedo Ke Pankh (the wings of hope).

In a world where volunteering often feels like a performance, Udaan for Change stands out. They’re young, they’re still figuring things out, but there’s an honesty in the way they go about it. They aren’t trying to fix everything overnight. They just want to do something real, even if it’s small. What makes Udaan different is that they don’t treat volunteering like a one-time event. They revisit the same communities, they collaborate with professionals, and they actually try to understand what the kids need before showing up. They don’t just teach for the sake of it.They do the research, they match the learning to the child's level, and they work to complement what’s already being taught. That kind of effort is rare.

“You frequently wind up creating the same type of situation you meant to help eradicate,” warned Ivan Illich in his 1968 speech To Hell with Good Intentions. “You come to these people to 'serve' them and find that they are not interested in the change you think they need.” His words still ring true today. Too often, social reform is driven by outsiders imposing what they believe is needed, without pausing to ask if it’s wanted, or if it fits the context. What stands out about Udaan is that they pay attention to what the kids are already learning, they ask for consent, and they try to work with the community, not over it. They’re still learning, but that learning is rooted in listening, not assuming. It’s a small but necessary shift from control to collaboration. And that’s where real change begins.

They also understand the power dynamic. They don’t ignore the privilege gap between themselves and the kids they’re helping. Instead, they try to bridge it by creating comfort, building trust, and treating every interaction with care. Even in how they approach filming and documentation, they’re thoughtful. They take permission, they communicate with partner organizations, and they know when to udaan2.jfifmera away.udaan2

Of course, not everything was a perfectly polished answer. Some things felt idealistic, others lacked deeper reflection. But the difference is they’re willing to listen, to improve, and to keep going. And that’s more than can be said for most of what volunteering has become.

Too often now, volunteering is treated like a checkbox. One visit to an orphanage becomes a social media post. A weekend of tutoring becomes a bullet point on an application. There’s no follow-up, no real accountability. Just a photo, a caption, and the illusion of impact. The problem isn’t that people want to help. The problem is that helping has become about being seen helping. About looking like a good person, not doing the hard, quiet work it actually takes to make change.

Frantz Fanon once wrote, “The gesture of ‘help’ often reinforces the same power dynamics that keep one group dominant over the other. udaanteam“It’s a powerful reminder that not all help is equal or harmless. Sometimes, when we step in to "save" without understanding the people or context, we unintentionally make things worse. We turn communities into projects, and people into props. The volunteer gets praised, and the ones being "helped" are left feeling small, dependent, or even invisible.

Udaan isn’t perfect, but they’re trying and trying with purpose. Maybe the real question isn’t whether volunteering has lost its meaning. Maybe it’s whether we’re willing to put in the effort to give it meaning again.


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