The body is the basic vessel of human existence in the world and man’s basic connection to the world. It is not a natural given or a phenomenon sui generis. It is rather the product of the historical development of society. Each civilization creates a specific body and a specific relation to the body and, thus, a specific man. Even in Ancient Greece, people realized that the production of a particular body also implies the production of a particular type of man (masters and slaves). Class and racial physiognomic is given great importance in bourgeois anthropology and concentrated on particularly by bourgeois Hellenic scholars who idealized Ancient Greece. At the same time, man does not experience his body immediately but through a concrete totality of the epoch in which he lives and the prevailing ideological “model” of the body, as a concrete human (social) being.
The answer to the question of what is the human body in the contemporary world can be reached only in the context of the prevailing tendency of capitalist development. Capitalism produces an individual who is in functional unity with it and who enables its development, above all, by producing an appropriate body. The prevailing relation to the body is mediated by “technical civilization”. In other words, the body is reduced to being a peculiar machine, while bodily movement is reduced to the mechanics of motion. Technical functionality and efficiency become the basic features of the capitalist body. Basically, a dominant instrumental and exploitative relation to nature is fundamental to the relation to the human body. Rather than being a harmonious part of the living environment that, as such, should be respected, the body is reduced to being the object of transformation and an instrument for the attainment of inhuman goals. In “consumer society”, consumption has become the dominant form of bodily activity. The body has become part of the consumer way of life, and it responds to the demands of consumer civilization. The relation to the body has an instrumental character: it ceases to be an integral part of the human being and becomes a tool for the reproduction of the ruling order. The body is completely commercialized as the “greatest” achievement of the capitalist degeneration of man. Putatively, man is the “owner” of his body. In reality, he treats his body in the same way capitalism treats him as a man: by dehumanizing man, capitalism dehumanized man’s relation to his own body. It is a capitalistically created narcissism with an instrumental, destructive and spectacular nature.
The capitalist totalization of the world involves the capitalist totalization of the body, its deformation and the creation of a chronically ill man. The prevailing rhythm is that of capitalist reproduction, which destroys the biological rhythm of life – without which there is no healthy man. Not only is man guided by consumption as his moral challenge, but his body cannot survive without an increasing number of devices and substances, along with an artificial environment. Man’s survival is more and more mediated by artificial means that turn him into an invalid. The body has lost its natural needs: it can no longer process natural food, and it lives on and through medication. Man’s entire life is in “treatment”, meant ultimately to enable him to carry on in the functional harmony with the ruling order. The devolution of the body clearly shows that a developing “standard of consumption” brings on an erosion of the living standard. Labor, livelihood, movement, bio-rhythms, diet, sleep, living space as a modern ghetto (cities), air, water, food, tobacco, drugs, sugary beverages (including alcohol), ways of life that destroy man’s natural being, his night life, forced pace and ways of eating – almost all life-styles lead to man’s degeneration. Cholesterol, cellulite, diabetes, cancer, coronary diseases, neurasthenia, depression, AIDS, etc., are not “modern diseases”, but are rather a capitalist form of man’s physical and mental degeneration. It is about man’s transformation by capitalism, which deprives him of his natural and human life-creating quality and turns him into a plastic and technological “being”. At the same time, rather than being naturally conditioned and having a natural character, an increasing number of potential diseases are the products of laboratories and have a genocidal and for-profit character. Capitalism produces diseases that are then “cured” through man’s transformation into a profit-generating patient, that is, a chronic patient. The propaganda machine and his social position determine the “physical needs” of contemporary man. Man, who constantly devours larger and larger amounts of lower and lower quality food, is the most important strategic target of the food industry. This industry is producing a more and more gravely sick man, who is, of course, “taken in charge” by the medical and pharmaceutical industry. The consumption of larger and larger quantities of food does not reflect a need of the body; it is intended to compensate for a frustrated humanity. The same goes for smoking, drug taking, alcoholism, consumer physical exercise like aerobics, body-building and similar activities. Capitalism turns the consequences of the destruction of man and nature into the sources of profit and invents increasingly dangerous and destructive mechanisms. The human body becomes a universal destructive machine and a universal waste bin meant to swallow the ever-more poisonous products of capitalist civilization. At the same time, existential anxiety, daily humiliations, loneliness and hopelessness affect man’s mental health and further exacerbate his physical degeneration.
As part of the capitalistically degenerated world, man’s body has become the vehicle for the destruction of naturality and humanity and, as such, the enemy of nature and man. Capitalism has transformed man into a destructive labor force and, at the same time, into a consumer set to devour the greatest number of products in the least possible time. The nature of these commodities, the use-value of which continually decreases from the perspective of man as a biological and human being, and the nature of man’s relationship to these goods and services, which is nothing more than to consume them, inevitably result in man’s degeneration as a biological and human being. The consumer way of life produces a denaturalized and dehumanized consumer body and a consumer mentality, and, ultimately, a consumer view of the world and a consumer (destructive) imagination. The constant focusing on devouring food distracts the mind from crucial existential and essential issues and affects visionary consciousness. Dreams about food (just like dreams about luxury cars, swimming pools, houses, yachts… – which constantly feed the capitalist value horizon manifested by an increasingly aggressive entertainment industry) replace dreams about the world of free people. At the same time, the forms of escapism created by the entertainment industry destroy man’s need for intellectual activities. Capitalism mentally mutilates people by destroying their need for science, philosophy, poetry, music, enlightened conversation… There exists but one area of interest: money and the political power it buys, concerns which ultimately serve to rationalize the existing order that enables the accumulation of wealth through the plundering of workers and the destruction of the environment.
The relation to his own body is man’s most immediate relation to himself. Hence, the basic form of alienation from oneself is one’s alienation from one’s own body. Most people in the West experience frustration every single day because their physical appearance does not correspond to the prevailing (mass-marketed) model of the body as the basis for social worth. Man experiences his body as a punishment, as something alien, and tries to transform it through strenuous physical exercises, “treatments”, plastic surgeries… It is “fashionable” to submit the body to the dominant “aesthetic” model and thus to submit man to the ruling order. Everything is turned upside down. To be reduced to a dehumanized and denaturalized idiot becomes the highest moral challenge – especially if it might bring “fame and fortune”.
Modeling is one of the spectacular forms of the capitalist degeneration of man. By torturing their bodies and personalities, girls are transformed into advertising dolls and self-destructive zombies. To “walk the runways“, at the cost of destroying their authenticity and health, becomes the highest challenge for young people, who are hypnotized by the capitalist propaganda machinery and invalidated by the capitalist value system. Humiliation is masked as “spontaneity”, just as with prostitutes: giggling serves to conceal the truth that a girl is reduced to “flesh“ and as such is the object of sexual exploitation. The treatment of models differs from the treatment of livestock exhibited at agricultural fairs only in that the biological rhythms of the cattle must not be interrupted, while, on the other hand, models are forced to starve. Moreover, cattle are not humiliated in the same way these girls are. Cattle are not forced to deform their bodies and faces in order to fit a “profile” created by the capitalist clans in the shadows and by modern slave drivers who pass themselves off as catwalk “magicians”.
Physical existence in the world is not a matter of free choice. Man as a physical being is destined to live in the existing world. Reason, by virtue of imagination and illusions, can „escape“ from the existing world. The body is chained to the existing world and is a part of it. Man is a slave of capitalism because he is a slave to his own body. To be freed from slavery means to be freed from the body. This is the essence of suicide. The person who commits suicide kills his body in order to free himself from slavery in an inhuman world. Killing of the body is the final way in which capitalism deals with man. Suicide is not the act of a free will, but rather a way in which an inhuman world inflicts a lethal blow to man. The man who jumps off a cliff is actually pushed off by the prevailing order. To choose between life and death is not a matter of free will. Freedom presupposes a choice between possible forms of life and not between life and death. The decision to choose death is the decision of a man who has not only lost his freedom, but also lost the need to be free.
By becoming a totalitarian destructive order, capitalism absorbs into its existential orbit, and thus degenerates and destroys, everything that enables man to be a human being. Capitalism has deprived man of love, respect, family, friends, a healthy environment, a secure existence, happiness, a future… Man is left only with his body, which, itself, is also capitalistically mutilated. The body is man’s sole retreat, the sole “otherness” he can “resort to” at any given moment and the only thing he “owns”. Capitalistically conditioned narcissism has become a pathological obsession with the body in terms of its instrumentalization for the purposes of achieving social status and ensuring a predictable existence. Man, as a social being, is reduced to a physical being. Given man’s loneliness and capitalistically degenerated mutual relations, the instrumental, destructive and spectacular character of man’s relation to his body is now considered “normal”.
Young people used to wear long hair and “extravagant” clothes in order to attract attention. Today, they mutilate their bodies in order to look “fashionable”. An increasing number of young people subject themselves to painful “treatments” so as to adjust to the ruling value model. Physical pain becomes the most important way in which young people can experience their existence. Every year, millions of hopeless people have pins, rings and chains forced into and through their ears, tongues, eyebrows, noses, belly buttons, nipples, vaginas, penises… Every year, millions of humiliated people deface their bodies with tattoos and plastic surgery… It is the price young people will pay to “adjust” to and obtain some “value” in a capitalistically degenerated world. Physical deformity is the manifestation of human deformity. A man who is lost in the destructive nothingness of capitalism does not have human authenticity. To deform oneself as a human being is a way by which young people try to adjust to the ruling spirit of destruction and, thus, feel that they belong to the existing world. They try to be “somebody” by turning into nothing – into capitalist nobodies. A complete, self-destructive subjection to the ruling order is a hopeless man’s conformist response to attempts by the order to completely subdue him through his invalidation as a human being. Man tries to cripple himself as a human being to an extent that he will no longer feel the pain of a life deprived of humanity. He seeks to adjust to an inhuman world by completely destroying his own humanity, by destroying his libertarian dignity as a basis for his refusal to accept the existing world and as the source of a humanist visionary consciousness. “To be cool” means to attain such a mental state that the inhuman has irrevocably quashed all humanity.
Capitalism offered man a body in the same way a bad master offers a meatless bone to a hungry dog. With fewer possibilities to realize his humanity, man becomes more and more obsessed with his body. This is the most important reason why people fight so fiercely for “sexual freedom” and for indulging in anything (food, drugs, alcohol…) that might seem to alleviate the pain caused by capitalism as it deprives them of their humanity. The nature of concrete sexual relations cannot be separated from the nature of a given society. Sex is a mutual relation mediated by man’s nature as a concrete social being and thus by prevailing relations and values. It is only as a social being that man can be a sexual being. Capitalism, as a specific historical order, produces a specific sociability and, thus, a specific sexuality. On the one hand, masturbation is a typical example of autistic-narcissistic compensatory behavior. On the other hand, there is a “total sex”, which involves the reduction of one another’s bodies to being the objects of sexual exploitation. At the same time, public promotion of the body, sexual organs and sexual relations has obtained a spectacular self-marketing dimension. The need for sexual exhibitionism is a consequence of man’s lacking the possibility of realizing himself as a social being in a humane way. What used to be called “love” exists no more. Eroticism lacks naturality and humanness. “Sexual relations” come down to a mechanical exchange between two denaturalized and dehumanized bodies. “Sexual arousal” is achieved through increasingly perverted forms of, often violent, humiliation. Almost 80% of Americans cannot reach orgasm unless they engage in violent acts or imagine violence during intercourse. Daydreaming about sex is reduced to daydreaming about the sadistic degradation of the “partner”, whose body is reduced to the object of sexual exhibitionism.
“Group sex” is one of the most disgusting and most alluring forms of “freedom” that capitalism offers its slaves. A crowd of malodorous butt-holes and vaginas, phalluses and breasts, drunken and doped-up heads, smeared in sperm and saliva – this is the true image of the contemporary capitalist apocalypse. The “freedom” offered by capitalism to its slaves is limitless, which can clearly be seen in the fact that sodomy has become a “normal” form of “sexual intercourse”. More and more “respectable citizens” in the West enjoy “sexual relations” with dogs. The raping of “home pets” and their subjection to various forms of sexual perversion have become widespread. The organizations dealing with the “protection of animals” do not bother to oppose this obnoxious form of torture, since it is an untouchable sphere of “sexual freedoms” guaranteed by “democracy” to its citizens. Finally, “sex dolls” have become extremely popular on the sex market. This represents the denouement of capitalist humanism: plastic corpses have replaced human beings. “Democracy” has finally created the ideal “sexual partners” for its slaves, who are manipulated in every possible way that comes to their (increasingly morbid) minds, and without any responsibility.
Translated from Serbian by Vesna Todorović (Petrović) English translation supervisor Mick Collins
COVID- a way forward with Sustainability & Biodiversity
Since the onset of the COVID- 19 pandemic, a new unprecedented situation has arisen many new challenges including social, health, sustainability and world economic issues. COVID -19 is a severe acute respiratory syndrome coronavirus II, first identified in Wuhan city of China on December 19, 2021 and until now this virus has reached its sparks to 218 countries and killed 3.9 million people across the world. It magnifies the everlasting impacts of inequality, batting the poor the hardest. Periods of fortified unemployment, global shortage critical medical and personal protective equipment including masks, protection sheets, gloves and medicines further afloat economies resilience by foster sustainable economic systems- low- carbon investment and green infrastructure planning. The G7 and G 20 ensure to finance least developed and developing countries in flattening the pandemic curve along with the extreme focus on sustainable resource development, climate change mitigation measures and fair economies.
Up till now 25% of plant and animal species are on the verge of extinction, therefore, countries should consider biodiversity in their COVID19 response and economic recovery plans because land use changes and wildlife exploitation increase the risk of many diseases by bringing humans and domestic animals closer to pathogens and disrupting disease-sustaining ecological processes.
The economy and human well-being depend on food, clean water, flood protection, erosion control, the drive for innovation, and more. More than half of the world’s national production relies heavily on moderate biodiversity. Thus, decline in biodiversity poses a major threat to society. As part of the policy to respond to COVID19, investing in biodiversity can help mitigate these risks while creating jobs and economic incentives.
Although government and business leaders have recognized the importance of green recovery, and their focus is now on climate change. As part of the restoration and environmental protection system, they should talk to each other. Many countries have taken comprehensive measures to protect biodiversity in response to their COVID19 policies. Examples of biodiversity measures include changes to regulations on the wildlife trade to protect human health, and employment programs focused on ecosystem restoration, sustainable forest management, and control of invasive species.
Analysts suggest that the amount of potentially harmful costs incurred as part of the economic recovery from the COVID-19 crisis far outweighs the benefits to biodiversity. Governments should take the necessary steps to integrate biodiversity policies into COVID-19 recovery projects, ensure that COVID-19 economic recovery measures support biodiversity without jeopardizing it, maintain regulation, and reduce land use. , wildlife, wildlife trade and pollution and attach the environmental condition to the bailout to improve stability, screen and monitor stimulus measures of their biodiversity effects due to plastic pollution and now due to mask pollution in seas or Covid- 19 poor disposal of protection equipment. In order to combat such drastic conditions, large investments should be made in the conservation, sustainable use and restoration of biodiversity.
There is no socio-economic development in the current global panorama. These problems and challenges directly affect human psychology, leading to the loss of psychological stability and the escalation of the financial crisis. Especially, because people are threatened by so many threats, there are more and more cases of mental crisis because people are locked at home and told to be As a result of people being told to confine themselves to their homes and maintain self-loneliness, someone is more likely to be severely affected psychologically, further affected by a lack of proper guidance or treatment.
When no resources are provided to manage the well-being of the people, the situation becomes profitable and affects mental health. Regarding the effects on sustainable psychology, the importance of better mental health should be discussed as it affects individual development and counters limit personal activities.
We have had many epidemics in the past. Middle East Respiratory Syndrome (MERS outbreak) has hit Asian countries, and West Africa has also been infected with the Ebola virus. They also affected the socio-economic balance, affected public health, and caused numerous similar deaths to what we are experiencing with COVID-19 but the new thing now is that Coronavirus affected us mentally, physically and well-being of the ecosystem with its drawbacks of limiting resources by humans while staying at homes due to partial or national lockdown where they put a burden on economy and ecosystem by overconsumption of natural resources instead at the same time human enclosure at homes give a chance to ecosystem for its resource restoration, replenishing disastrous effects caused by anthropogenic activities like decline in air pollution, soil erosion, mineral leaching, hunting, poaching and wildlife trade.
Humans are deteriorating the habitat of wild animals and the normal cycle of pathogens and their hosts. In such situations, we are becoming more and more prone to new diseases. Human pathogens such as the coronavirus are not fully understood to date and several other strains or wildlife as host of this virus (and many other viruses and bacteria) in nature that could be a matter of global health in the future. The COVID-19 pandemic is calling into question our ongoing efforts to improve the Earth’s environment. Achieving the Sustainable Development Goals (SDG) is even more important now. Emphasis should be placed on the adoption of strict wildlife trade regulations and comprehensive measures to protect the natural environment. Most importantly, consider comprehensive ways to improve our relationship with the environment that will lead us to sustainability. Agricultural stability and reduction of dependence on animal products is one such example.
There is no doubt in saying that there are some important lessons to learn from COVID-19. It is about our survival, preparedness and responsibility against nature that will lead to the control of future epidemics. Shutdowns are proving to be viable not only in breaking the chain of infection but also in the healing of the ecosystem. Air and water pollution levels have dropped in many parts of the world and nature has begun to regenerate. The important thing is that what we as human beings learn from it. Will we reduce greenhouse gas emissions evenly, will unnecessary travel be curtailed, will we allow the reduction of pollutants in the ecosystem to let nature breathe, and will we promote and adopt sustainable agricultural practices? And stop disturbing wild habitats? Most importantly, will all stakeholders, including governments, organizations and individuals, unite to fight the epidemic that has been going on for decades and resulting in loss of life and biodiversity? There will be a decrease sooner or later, the deadly coronavirus, and one of the most explosive epidemics of the century will be tackled through vaccines or other means through united efforts across borders of countries and continents. But this is not the first novel pathogen that has targeted us, nor the last. There is a need for a fresh perspective to address some of the key issues we have learned from this pandemic. Therefore, humanity must work together to stop the root causes of these pandemics. The way to deal with such pandemics in advance is to make every effort to achieve the goals of environmental sustainability.
Anagha Rajesh – Founder of Yours Mindfully
Undergrad researcher, storyteller, and community builder- that’s Anagha Rajesh, in a nutshell.
She is the Founder and CEO of Yours Mindfully, a youth-led organization on a mission to make mental health resources accessible to 1 million young people by 2030.
She has worked as an advocate for the Girls in Science 4 SDGs platform that works closely with the United Nations to make STEM accessible. In addition, Anagha has served as a facilitator for the Digital Exchange program empowering middle and high school students to collaborate beyond borders to achieve the UN SDGs.
As a researcher, she is working on a project to identify biomarkers for endometriosis, a painful uterine condition.
Tell us more about your initiative, Yours Mindfully?
Growing up, I saw my uncle suffer from schizophrenia and how the stigma around this condition prevented him from seeking medical support. When I was accepted into the 1000 Girls 1000 Futures mentorship program of the New York Academy of Science in 2019, I shared my uncle’s story with other young people in the program. We realized that mental health is a stigma in most parts of the world and decided to do something to smash that stigma.
We then went on to create e-magazines to create awareness about mental health. That’s how Yours Mindfully was born. We were called MindChamps back then. The popularity of our e-magazines encouraged me to grow our team and focus on areas beyond the e-magazine.
Yours Mindfully is now a team of 30+ young people worldwide, focusing on addressing awareness, inclusion, and accessibility in the mental health space. We create inclusive content, organize webinars, spearhead social media campaigns, and conduct contests to bring more stakeholders.
We have partnered with a range of organizations, including UNICEF, 6 Seconds (UK), Spill the Beans (Australia), Spikeview (USA), Manzil Center (UAE), and Road to Nepenthe (India). In addition, we work closely with mental health professionals to create our resources and partner with educators to get this across to young people.
Over the last three years, our initiatives have impacted 5000+ young people. We are currently piloting a program offering personalized mental health resources to youth organizations and schools.
What is the Ashoka Changemakers program all about?
Ashoka is the world’s largest network of Social Entrepreneurs and Changemakers. Error! Hyperlink reference not valid. is a carefully selected network of young people who have found their power to create change for the good of all and are ready to take on their next big role as co-leaders of the global Everyone a Changemaker movement.
13 young changemakers were selected for the Indian cohort out of 18,000+ applicants globally. Selected changemakers get access to mentorship, digital resources and a volunteer marketplace to further the impact of their initiatives. In addition, young changemakers get involved in getting more young people to become changemakers through focused initiatives.
How did you get selected for this?
The selection process was a 6-8 month long process with the following stages
1. Submission of the nomination form – This involves a detailed description of my changemaking idea – I spoke about Yours Mindfully, the impact I have created so far through the organization and how I plan to co-lead the changemaker movement.
2. National Review – 4 to 5 hours of conversations with Ashoka India Team
3. International Review – 2 to 3 hours of conversations with Senior Leaders and existing Ashoka Young Changemakers from the global network
4. Selection Panel – an in-person pitch to an esteemed jury explaining what the future potential of my changemaking idea is and how invested I am in implementing it
What are you planning to do in the next 5 years?
I plan to grow Yours Mindfully to impact more young people worldwide. I am currently exploring research in biochemistry, entrepreneurship and public policy. I hope to pursue a career at the intersection of these fields in the next 5 years. In addition, I want to explore writing and traveling in a way that helps me grow.
What other programs and fellowships are on your list that you’d like to engage in?
Dalai Lama Fellowship, Clinton Global Fellowship and Rhodes Scholarship (super ambitious!) are some programs that I am hoping to get into
Tell us more about your work at Force of Nature.
Force of Nature is a non-profit working to mobilize young people’s potential to combat the climate crisis.
I completed a three-week introductory program on becoming a force of nature, where I learned about eco-anxiety, the power of narratives in addressing the environmental crisis, and how I can utilize my unique skills to contribute to the climate movement.
Following this generic training, I joined the Canopy pathway to train as a youth consultant to help businesses create and implement solid sustainability strategies
– Under the guidance of experienced youth consultants Clover Hogan and Sacha Wright, I am working on understanding concepts like greenwashing, identifying greenwashing in the sustainability strategies of Fortune 500 companies, and figuring out ways to engage meaningfully with corporate leaders on these issues. I have been on-boarded as a consultant and am looking forward to my first project in the upcoming months.
Anything else you’d like to share about yourself?
I am the first woman from my family and community to get into a top-tier university in India and to kick-start a non-profit. I am super passionate about helping girls and women access networks and mentorship to get ahead on their journeys.
In conversation with Manasi Gupta about Hues of the Mind
Manasi Gupta is a social entrepreneur and an engineer by profession. At the age of nineteen, she founded Huesofthemind, a nonprofit organisation to provide mental health services which have impacted 50,000 beneficiaries with its initiatives. She is a mental health advocate and wants to make mental health resources more accessible, affordable, and available.
She often reiterates the importance of taking care of oneself and encourages mental wellbeing through her workshops, delivering 50+ talks worldwide at the University of Nairobi, Delhi University, and NIFT Mumbai, to name a few. She is also a published author of the book, Hues of You, which raised funds for mental health resources.
She has been conferred nationally for her team’s efforts by the former Health Secretary of India and interviewed by The Times of India. She will be representing India in the upcoming One Young World Summit and is one of the 28 Applicants to receive 100% scholarship from 50,000 applicants worldwide.
What has the overall impact of your work been like?
More than ten thousand beneficiaries have directly been impacted by our workshops, conferences, and events. These beneficiaries are of varying age groups, ranging from eight-year-olds to thirty-year-olds. These sharing spaces have been in different locations, ranging from India to the United States of America, Nepal, South Korea and more.
We raise awareness on our social media platforms, which have witnessed more than a hundred collaborations for content, campaigns, and live social media events. Our social media platforms on Instagram, Linkedin, and Twitter have a cumulative reach of an average of five thousand users virtually.
Other than that, our multiple initiatives have impacted more than ten thousand users and subscribers. Our newsletter HuesLetter has had nearly forty successful editions, reaching more than a thousand subscribers. Huesofthemind’s podcasts in Hindi and English have reached more than a thousand listeners. Our virtual repository that helps people connect with professional help has received an average of a thousand users per month since its inception in June.
Our team has also been interviewed by The Times of India, the National newspaper of India, and by AIESEC, the world’s largest youth-run organization, thereby inspiring thousands more.
Hence, we’ve nearly impacted close to fifty thousand beneficiaries worldwide.
What other projects do you plan to undertake in the near future?
Educating, engaging and empowering communities, especially the youth, is crucial. Access to affordable healthcare services is a right of every human being, and awareness is the primary step in receiving the right healthcare services. Non-judgemental sharing spaces, focused on expression, are crucial to mental well-being. My mission is to foster these spaces with the funding I receive in the program.
I have seen a dire lack of education when it comes to mental health, thereby contributing to the stigma around it. I also believe that technology can significantly elevate the depth and breadth of the impact one can have. HuesEd by Huesofthemind is an interactive interface that would help shed light on the various aspects of knowledge in the realm of psychology & mental health education. This interface would inspire our audiences to know more about common misconceptions and hardly known yet essential concepts that require more awareness, given their gravitas
What is your illustrated book all about?
We published our illustrated book, Hues of You in June 2021. Our team has worked relentlessly to create this wholesome coffee table book. The proceeds we receive go towards making therapy more and more accessible to everyone around us.
Sharing is cathartic
Carrying this vision forward, we, at Huesofthemind, crafted a book with research-backed articles, self-help resources, our journeys- in prose and poetry & so much more.
People have found our spaces ‘life changing’, which has motivated our team to empower many more lives. I firmly believe that we are glistening with the potential to brighten our lives and those of others.
Which all conferences have you attended so far? Any advice for people who want to attend more conferences?
ECOSOC Youth Forum
One Young World
For me, the key values that really shine in any individual & their respective work are,
Authenticity, passion & courage.
Any specific programs or fellowships you are planning to join in the near future?
Not at the moment
Anything else you would like to share?
Access to the correct information regarding healthcare services is a right of every human being. My vision is to make that come true. Awareness is the primary step in receiving the right healthcare services.
The presence of misinformation is a challenge that our present world faces, and access to educational resources from reliable sources can help combat that. I also truly believe that the inclusion of education in the curriculum with the help of a top-down approach involving changes in public policy can support this vision come true. I have seen a dire lack of education when it comes to mental health, thereby contributing to the staggering stigma around it. Education can assist an individual in being more aware, informed, and thereby help them make the right decisions.
Along with physical health, access to mental health resources and services should not be a luxury. I also believe that technology can significantly elevate the depth and breadth of the impact one can have. This idea involves the use of wearable devices to track vital information and ideas to improve the overall wellbeing of a person.
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