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Back to Articles Feature Back to Sections Tales Through Time: Mai Bhago; The Saint Warrior Rehmat Kaur Volume 4 Issue 1 November 6, 2023 Image provided by Medium.com Early Life Mai Bhago was born in 1666 in the Punjab village of Chabal Kalan, India. It is today known as the Tarn Taran district. She was raised in a Sikh household with religious views and values. She lived with four other family members: her grandpa, father, and two brothers. Her mother was said to have died while she was little. Her father, Malo Shah, was a soldier in Guru Hargobind's (Sikhs' 6th Guru) army, and she also braved to be taught in weaponry (Shastar Vidya). Her great grandpa, Bhai Pero Shah, was converted to Sikhism with his consent during the reign of Guru Arjan Dev Ji (the 5th Guru of Sikhs). Mai Bhago was born “Bhag Bhari” which means “fortunate” or “one who is full of good fortune.” After being blessed with Amrit (like baptism), she was named Bhag Kaur. Her family was highly associated with the Sikh Gurus, and she was severely moved by Guru Arjan Dev's (5th Guru) martyrdom, Guru Hargobind's (6th Guru) warfare, and the Mughal army's injustice to the Sikhs. She made two visits to Guru Tegh Bahadur (9th Guru) and went to Anandpur with her father in 1699, when Guru Gobind Singh (10th Guru) established the Khalsa. Her father brought her back despite her wish to join the Sikh army because no women were serving in the Sikh army at the time. Mai Bhago continued studying combat and horseback riding from her father. She then practiced piercing trees with her spear and quickly became a devoted soldier. A couple of years later she married Bhai Nidhan Singh of Patti village near Amritsar. The Mughals The Mughals dominated the majority of India and Pakistan at the time. Aurangzeb controlled the Mughals, yet he was neither peaceful nor understanding. He was especially hostile against Sikhs, partially for religious reasons and partly because Sikhs were opposed to the caste system. In truth, the Sikhs were generally egalitarian and saw women as equal to males. Liberated Sikhs (Chali Mukte) Aurangzeb, the expansionist Mughal Emperor, attacked Sikh territory with an army of 16,000 warriors in 1704-05 and surrounded the Sikh capital of Anandpur Sahib. During this time, 40 Singhs made the decision to leave Anandpur Sahib and return home. They signed a Bedava (document of dissent) declaring that they were no longer Sikhs under Guru Gobind Singh Sahib. This group included Mai Bhago's spouse and two of her brothers. Outraged by this betrayal, Mai Bhago left home with her own horse, armor, and weapons to seek down the deserters. Mai Bhago is reported to have dressed in traditional "male" attire and collected up the deserters. She went to their houses and urged their wives not to provide refuge for their husbands. Mai Bhago and the other women accused them of being cowards and lacking trust. Some of the women armed themselves and joined Mai Bhago, vowing to fight for the Guru if their husbands refused. Shaken by this, the 40 deserters consented to return to Mai Bhago's service. Battle Of Mukatsar When Mai Bhago's band arrived at Khidrana, they fought against Mughal soldiers in what became known as the Battle of Muktsar. So, despite the fact that they were certainly going to die, the forty (chali) men, along with Mai Bhago, charged headlong into the Muslim forces (around 10,000 soldiers) and inflicted so much damage that the Muslims were forced to abandon their attack and retreat. In the end, all 40 men died, but Mai Bhago and Guru Gobind Singh ji survived. Chali Mukte, or the 40 Liberated Ones, was the name given by Guru Gobind Singh Ji to the dead soldiers. Guru Gobind Singh praised the martyred Sikhs, tore the Bedava paper, and re-established relations with the Sikhs who had deserted him here. Mai Bhag kaur was a celebrated Sikh woman and was the first woman in Punjabi history to fight on a battlefield. Aftermath Guru Gobind Singh Ji was proud of Mai Bhago and fulfilled her ambition to be a true saint-warrior by becoming the Guru’s bodyguard until his death. She later settled in Jinvara and practiced Sikhism until her last breath. Her Legacy Her life demonstrated that, while sexism exists in this world, it is not encouraged by the Gurus. Her beautiful journey continues to inspire countless people today. BACK TO TOP

Back to Artwork The Memory Project Back to Sections Zainab- Kimberly Shrestha Kimberly Shrestha February 24, 2023 Volume 3 Issue 3

Back to Artwork The Memory Project Back to Sections Mustapha By Gilana Etame March 28, 2022 Mixed Media Volume 2 Issue 5

Back to Articles Science & Technology Back to Sections Cool Creatures Episode 1: Water Bears By Matteo Somma Volume 2 Issue 1 October 8, 2021 Image provided by Forbes Water Bears, or tardigrades, are microscopic water-dwelling animals with over 900 species. However, they all have something in common: they are indestructible. Water bears can survive 10 days (about 1.5 weeks) in outer space, major radiation, and extreme weather. They are complex creatures that many people do not know exist. Water bears, about as large as bacteria, are so complex for just a tiny living organism. With four to six claws on each foot, water bears make quick work of climbing plants, their main food source. They can suck out the nutrients with their mouths. Although eating would give them important nutrients, if it came down to it, they would be able to survive without food for 30 years. Like bears, water bears can go into a state of inactivity. However, water bears can push all water, nutrients, and materials out of their bodies before entering that state in order to survive in dry environments. A common grizzly or black bear doesn’t do this. Rather, they stuff their bodies up with nutrients before they hibernate, a process called “cryptobiosis.” Water bears have been known to survive up to 32 years frozen in ice, and they can be revived from it. They are also some of the most heat-tolerant animals and can survive temperatures up to 302 degrees Fahrenheit. Water bears can even survive in space, without any special equipment! From temperatures that would easily kill humans, to severe textures* and pressure, this may lead one to ask the question: are tardigrades the toughest organism to ever exist? Though scientists are not 100% sure, they do have a rather good understanding of the complexity and toughness of these creatures. BACK TO TOP

Back to Articles Polaris Back to Sections Fun vs. Responsibility By Alanna Tieschmaker Volume 1 Issue 8 June 8, 2021 Image provided by Inc Magazine I open my eyes to see a pitch-black room. I rub the sleep out of them wondering if the blackness is just spots in my eyes, but the room stays dark. I slowly move up from the cold, hard surface I had been lying on. What am I even on? When I look down, there is nothing underneath me except more darkness. Feeling my heartbeat thump, I reach my foot out and slowly lower it down, expecting to lose my footing. Instead, I see my shoe land above the void, slightly below my perch. Slowly, I shift my weight on it, half-expecting it to give way beneath me. Nothing happens. Even slower, I bring my other foot to rest next my first one, ready to jump back to where I hope the platform still is. When nothing happens, I slowly take another step into the void, then another. After I feel confident I won’t fall, I decide to head off in a direction. I'll find something eventually…right? I have been walking for what feels like hours. I am beginning to doubt I will ever find anything. Would I be forever stuck in a black void? No friends and no one to talk to? I'm not sure if I could stand it. Finally, I see a faint light in front of me. Elated to finally see something besides darkness, I break out into a sprint. I hope it is a path out of this suffocating black that has surrounded me. As I get closer, the light seems to morph. Instead of being straight in front of me, it splits in two opposite directions. Additionally, there seems to be two figures looming in the distance. I hesitate as I grow nearer, intimated by the figures. Wait, why should I be scared? I can handle anything this place throws at me. Feeling more confident, I get closer and see that the intimidating figures are actually a pair of very tall signposts. How strange. Who leaves signposts in an empty void? I crane my neck to read each one. " F..u..n, Fun?" I mumble to myself. "Responsibility? That’s a lot of i's." I ponder as I turn back to look at the 'Fun' sign again. It is" responded a male voice. "But it’s also what is needed in life. "Woah!" I shout, jumping backwards and away from the voice that popped up out of nowhere. I spin around to see a tall middle-aged man. He has black hair, which is barely visible in the room (Am I even in a room? Does a black void count as a room?), and brown eyes. He's wearing what I assume is a very expensive business suit and holding a briefcase. "Responsibility is the key to a successful life. You need to be responsible for things in your life. For example, you have a paper due in a few days. Why aren't you finishing it? You know your grades are very important" the man scolds. Without good grades, how will you get into a good college? Without a good college, how will you get a respectable and well-paying job? Without a respectable and well-paying job, how will you survive in life?" The man looks down at me, and I suddenly feel ashamed of my own procrastinating attitude. I need to finish my paper instead of wasting so much time. I start to trudge down the 'responsibility' path, but before I get very far, I hear a different, higher pitched voice call out. "Hey, wait a minute!" I turn around to see a girl that looks about my age standing by the other signpost. She's about my height, which is a relief. Looming people are kinda scary. She has blonde hair and blue eyes. She's also very easy to notice due to the bright pink and blue clothing she wears. "Where are you going?" she questions. "I have work to do" I respond, but my feet have already stopped moving. "Why should you follow him ?" she cries. "There's no fun in responsibility. If you go with him, then how will you have fun? You'll just sit around at a desk job and be boring all day" she whines. "Instead of him, you should come with me!" she exclaims. " We would have so much fun together! We could play all your favorite video games and try new games that you've wanted to try for the longest time and eat new foods and run around in the park and just have so much fun!" She seemed to run out of breath after that. I am surprised that she didn't run out before. That was a very long sentence. She seems to be a very energetic person, kind of like me when I'm doing something I love. Her offer is also very tempting. I long to let go of any worries and instead play games. I wait for months to play my newly-installed moded game. I start to amble towards her and her signpost. Once I get to the midpoint, all h-e-double hockey sticks breaks loose. "Now where are you going?! Do you not remember how much you have to do? All the responsibilities you have?" the older man remarks. "She's coming with me , to have fun and relax" replies the girl, glaring at the man with fury. "And what about the paper that is due?" "She can do that later." "Later can end up as never with you." Their voices begin to get louder as they become angrier with each other. "Well, at least I know how to relax! And I can show her how to as well!" "Your 'relaxing' will end up ruining her life! She still has so much left to do! She has a test tomorrow to study for!" "She doesn't need to study! She just needs to relax, and she'll do fine!" The man lets out an angry huff and turns to speak with me. "I demand you come with me this instant! You will not ruin your life with this nonsense!" He bends down to grab my hand and starts to pull me away, towards his sign. "Oh no you don't!" the girl shouts, grabbing my other hand. "She's coming with me! I won't let her waste away like you want her to!" she starts to pull me in the other direction, towards her sign. I am being tugged between the both of them like a piece of rope in a game of tug of war. I don't know who to choose! I need to finish my paper and that test will be on me any day now. Yet, I want to forget about those issues and just have fun instead. There's still so much I want to do and try with my friends. Which way should I go? Which way would you choose? BACK TO TOP

Back to Artwork Art Guild Back to Sections Devils Throughout Time By Gilana Etame November 24, 2020 Acrylic Volume 1 Issue 2

Back to Artwork Portrait Back to Sections Emily Rung - Portrait - 1 By Emily Rung January 20, 2021 Graphite Volume 1 Issue 4

Back to Artwork Prism Back to Sections Masooma Zaidi - Prism By Masooma Zaidi November 24, 2020 Volume 1 Issue 2

Back to Artwork The Memory Project Back to Sections Netania Muhammad - Memory Project - 2 By Netania Muhammad March 18, 2021 Volume 1 Issue 6

Back to Articles Editorial Back to Sections Intersectional Feminism By Sumaiya Ramsaroop Volume 1 Issue 6 March 18, 2021 Image provided by Adobe Stock Intersectionality As human beings, we are naturally multifaceted; race, gender, sexuality, class, ability or disability, we are individually composed of infinite intricacies that merge to form a whole person. However, when speaking about inequality, we tend to separate out our race, gender, class, etc. -- we split up race inequality from gender inequality from class inequality, as if oppression only targets parts of a person, and not the whole person. The reality is, people are uniquely oppressed at the intersection of their many identities. The inequality experienced by white women is not equal in magnitude to the inequality experienced by indigenous transgender women, for example. In order to combat oppressive systems, we must adopt intersectional thinking and acknowledge the unique lived experience created by our individual intersections. Kimberlé Crenshaw, UCLA and Columbia law professor, lawyer, and civil rights proponent, coined the term “intersectionality” in 1989 to explain how systems of oppression work together to invoke distinct experiences unto people with multiple identity groupings (The Editors). She describes intersectionality as “a prism, for seeing the way in which various forms of inequality often operate together and exacerbate each other” (Steinmetz). Her founding work primarily encompasses Black women, whose oppression was neither fully acknowledged nor embraced by the feminist movement, nor by antiracist initiatives. Being Black and being a woman were presented as mutually exclusive, when Black womanhood is, holistically, a unique experience on its own. Intersectionality becomes relevant when we understand that “all inequality is not created equal,” as asserted by Crenshaw (UN Women). By adopting an intersectional approach to conquering inequality, we shed light upon discrimination and oppression magnified under overlapping social identities, and we amplify the voices of those overlapping individuals. First-wave Feminism Feminism is one ideology in dire need of intersectional revision, for it has centered the voices of cisgender, straight, white women since its origin at the Seneca Falls Convention in 1848. Organized by Elizabeth Cady Stanton, Lucretia Mott, Mary M’Clintock, Martha Coffin Wright, and Jane Hunt, the convention was both spearheaded and attended by upper and middle-class white women. Women of color were largely missing from the event, and Black women were not invited (Brown). When asked to prioritize Black men’s voting rights above women’s suffrage, social reformer Susan B. Anthony proclaimed, “I will cut off this right arm of mine before I will ever work or demand the ballot for the Negro and not the woman” (Wilson & Russell). The once-united women’s suffrage movement and Black male suffrage movement diverged as emancipated Black men rallied for and ultimately received voting rights under the 15th Amendment, while women remained disenfranchised. However, this divergence further sidelined Black women’s voting rights. Sojourner Truth, a former slave and advocate for women’s suffrage, disassociated herself from Frederick Douglass’s voting rights advocacy, for he emphasized Black male suffrage as more pressing than women’s suffrage. Though befriended by Susan B. Anthony and Elizabeth Cady Stanton, Truth also distanced herself from the white-led women’s suffrage movement, as she did not agree with Stanton’s opposition to the 15th Amendment. In an 1851 Women’s Rights Convention in Akron, Ohio, Truth delivered an impassioned speech titled, “Ain’t I a Woman?” (Reilly). In her speech, she brought awareness to the “double-burden” women of color, particularly Black women, endured while fighting for both civil rights and gender equality––a burden amplified by the two movements’ divergence nearly two decades later (Reilly). Voting rights for women of color remained deprioritized through the remainder of the women’s suffrage movement and well after the ratification of the 19th Amendment. While we can celebrate the achievements of the women’s suffrage movement (“first-wave feminism”), we must also recognize that it principally fought for a white woman’s right to vote, and continually disregarded––and oftentimes silenced––the intersectional, overlapping woman. The 19th Amendment states that the right to vote shall not be abridged on the basis of sex; while a pivotal achievement, this classification benefitted white women unburdened by state-sanctioned racial discrimination (Not All Women Gained). Therefore, by accepting that all women gained suffrage in 1920, we are participating in a white washing of history. Indigenous women earned the right to vote in 1924. Asian women earned the right to vote in 1952. Black and Latina women earned the right to vote in 1965 (Panetta, Reany, Lakritz). And while these years mark the passing of legislation that legalized such marginalized women’s voting rights, these women remained largely disenfranchised by state interference decades subsequent. Second-Wave Feminism Forty years after the 19th Amendment’s ratification, a new incarnation of the women’s movement arose, known as “second-wave feminism.” Lasting from the 60s into the 80s, the movement shed light upon women’s cultural, political, and economic inequality by bridging the gap between women’s personal matters and sexist societal power structures (Drucker). Second-wave feminism broadened the scope of gender inequalities and discrimination, as it drew attention to issues such as reproductive rights, family, the workplace, sexuality, domestic violence, custody and divorce laws, sexual assault, and women’s shelters. However, like first-wave feminism, it was critiqued for disproportionately elevating white, upper and middle-class women. Writer and activist Audre Lorde, known as the mother of intersectional feminism, advocated for feminism which transcended society’s incessant need for categorization (Liberman). She celebrated individual and communal differences while highlighting the exclusive nature of second-wave feminism. At a NYU conference in 1979, Lorde introduced a speech entitled “The Master’s Tool Will Never Dismantle the Master’s House” by announcing, “I stand here as a Black lesbian feminist within the only panel where the input of Black feminists and lesbians is represented” (Liberman). She emphasized a gaping intersectional hole in a movement that claimed to advocate for all women, and––she got to work. In a 1981 interview transcribed in The Denver Quarterly , Lorde pointed out, “There’s always someone asking you to underline a piece of yourself” (Liberman). In this request, however, they often dismiss everything else about an individual; Lorde described this fatal flaw as the center for her intersectional endeavors. While calling upon the role white feminists played in perpetuating exclusive feminism, Lorde also acknowledged in her “The Master’s Tool” speech, “As women, we have been taught to either ignore our differences, or to view them as causes for separation and suspicion rather than as forces for change” (Liberman). Lorde not only advocated for intersectionality, but she championed interdependency among all people to prompt the transition from second-wave feminism to intersectional feminism. Third-Wave Feminism Modern “third-wave feminism” carries on the fight of second-wave feminism in a more inclusive light, but still demands that women disregard their intersectional identities linger, to center their womanness in the name of gender equality. However, as Lorde and Crenshaw both noted, gender inequality and oppression cannot be separated from other inequalities and forms of oppression. While LGBTQIA+ women, women of color, disabled women, and non-binary people remain overlooked in the modern-day feminist movement, blooming intersectional efforts seek to transform feminism as we know it by including all women. If feminism is going to intrinsically progress, intersectionality should take root in our thoughts and especially the actions we take towards creating a more equitable, inclusive world, where all marginalized voices can be heard. We must commit ourselves to seeing each other as whole individuals––some elevated by systems which cater to their privileges and others oppressed by power structures which target their intersections. As Audre Lorde proclaimed in a speech entitled, “Learning from the 60s,” “There is no such thing as a single-issue struggle because we do not live single-issue lives” (Blackpast). As long as we adhere to a “one size fits all” mentality when addressing and fighting to mend inequalities, we continue to turn a blind eye to the injustices that thrive at intersections. Let us see each other for who we are, and not merely for the aspects of one another we can relate to. Let us celebrate intersectionality, for our commitment to intersectional thinking is the means by which we can achieve gender equality for all women. And let us reclaim third-wave feminism from the exclusive legacy of its predecessors by centering marginalized voices in our efforts towards equality. After all, “if it’s not intersectional, it’s not feminism.” Works Cited Blackpast. "(1982) AUDRE LORDE, 'LEARNING FROM THE 60S.'" Blackpast , 12 Aug. 2012, www.blackpast.org/african-american-history/1982-audre-lorde-learning-60s/. Black Women & The Suffrage Movement: 1848-1923." Wesleyan University , www.wesleyan.edu/mlk/posters/suffrage.html. Brown, Tammy L. "Celebrate Women's Suffrage, but Don't Whitewash the Movement's RacismCelebrate Women's Suffrage, but Don't Whitewash the Movement's Racism." ACLU , 24 Aug. 2018, www.aclu.org/blog/womens-rights/celebrate-womens-suffrage-dont-whitewash-movements-racism. Brzustowicz, Victoria. "Susan B. Anthony—still controversial after all these years." Susan B. Anthony Museum & House , 26 Sept. 2018, susanbanthonyhouse.org/blog/tag/stand-against-racism/. Drucker, Sally Ann. "Betty Friedan: The Three Waves of Feminism." Ohio Humanities , Apr. 2018, www.ohiohumanities.org/betty-friedan-the-three-waves-of-feminism/. The Editors. "Kimberlé Crenshaw's Intersectional Feminism." JSTOR Daily , Aug. 2020, daily.jstor.org/kimberle-crenshaws-intersectional-feminism/. Lieberman, Charlotte. "The Essential Audre Lorde." Writing on Glass , www.writingonglass.com/audre-lorde. "Not All Women Gained the Vote in 1920." Pbs.org , 6 July 2020, www.pbs.org/wgbh/americanexperience/features/vote-not-all-women-gained-right-to-vote-in-1920/. Onion, Amanda, et al. "Seneca Falls Convention." History.com , 10 Nov. 2017, www.history.com/topics/womens-rights/seneca-falls-convention. Panetta, Grace, et al. "The 19th Amendment passed 100 years ago today. The evolution of American voting rights in 244 years shows how far we've come — and how far we still have to go." Business Insider , Aug. 2020, www.businessinsider.com/when-women-got-the-right-to-vote-american-voting-rights-timeline-2018-10. Reilly, Maura. "Elizabeth Cady Stanton, Sojourner Truth and Ida B Wells: Mothers of the Movement for Women's Equality." Medium , 8 May 2020, medium.com/@representwomen/elizabeth-cady-stanton-sojourner-truth-and-ida-b-wells-mothers-of-the-movement-for-womens-904a77665f4b. Steinmetz, Katy. "She Coined the Term 'Intersectionality' Over 30 Years Ago. Here's What It Means to Her Today." Time , 20 Feb. 2020, time.com/5786710/kimberle-crenshaw-intersectionality/. UN Women. "Intersectional feminism: what it means and why it matters right now." UN Women , 1 July 2020, www.unwomen.org/en/news/stories/2020/6/explainer-intersectional-feminism-what-it-means-and-why-it-matters. BACK TO TOP