Full transcript
0:05[music]
0:09[music]
0:16>> Hello everyone. I welcome you once again
0:18to the course titled introduction to
0:20medical humanities. This is lecture 27
0:23and it's called the mad woman trope in
0:25Tomb of Sand and the treatment of Baby
0:27Halder. Now, we are already dealing with
0:30the madness trope as reflected in
0:33literature. In this particular lecture,
0:35what we are going to do is that we are
0:39going to look at how the gender
0:42dimension makes the trope of madness all
0:45the more problematic.
0:47Uh before we begin, uh I will give you a
0:50quick lecture overview. We deal with the
0:53mad woman trope and discuss the critical
0:56background of it, follow it up with the
0:59two authors that we are taking up. We
1:01have Jhumpa Lahiri and Geetanjali Shree.
1:05Uh in the first of uh the narration, we
1:09take up the treatment of Baby Halder.
1:12It's a short story, perhaps the eighth
1:14one in the collection Interpreter of
1:16Maladies by Jhumpa Lahiri, and talk
1:19about the lens through which we read uh
1:21the treatment of Baby Halder, follow it
1:24up with Tomb of Sand, where we analyze
1:27the novel from the tripartite lens of
1:31selfhood, motherhood, and emancipation,
1:35and also then look into how her
1:39widowhood
1:43adds to that
1:45trope of madness. And finally, uh
1:48uh the whole idea of how that withdrawal
1:52becomes
1:54a way to transgress
1:56in how society is
1:58it and conclude the lecture. So, that's
2:00pretty much what we have today
2:03and
2:04this will kind of conclude the
2:06madness trope, but we will take up
2:08Gitanjali Shree again and I will come to
2:11that a little later.
2:13Now, the discourse of medical
2:14humanities, you will find that the mad
2:17woman trope has been analyzed in quite
2:20detail. I am giving you a very short
2:24version of what you can read
2:27within medical humanities regarding the
2:30mad woman trope because it's a large
2:33research and discusses because see it it
2:36considers it takes into account almost
2:38half of the population and therefore
2:41naturally the theoretical discourse
2:42around women's issues will be large. So,
2:46I am giving you just a
2:48quick idea on how to
2:50analyze these texts and maybe if you
2:53want to build up on that, it will be
2:55good for you. So, we begin first with
2:58the book that I have already mentioned
3:00earlier, but I mention it again here for
3:03better understanding of how madness
3:05trope regarding women has been
3:07utilized. The book is called the illness
3:10narratives on your screen and it says
3:13it differentiates between disease and
3:16illness
3:18which is foundational to the field of
3:20medical humanities. We have already
3:22mentioned that disease
3:25has a biological connotation, a medical
3:28connotation, a pathological connotation,
3:31but illness is primarily about the
3:35experience of suffering by the patient
3:39and
3:40also in
3:43larger theoretical framework by the
3:45family of network that they have and it
3:48is very central to
3:50the understanding of medical humanities.
3:53Now, the discipline emphasizes
3:55primarily, and I underline this here,
3:58who is listening to the patient's story.
4:01And why do I say this? Because when you
4:04think of
4:06a particular illness through the lens of
4:09the experience of the person, it's not
4:12just a data then. It becomes a story.
4:15And medical humanities emphasizes on the
4:18value of each experience.
4:22It does not believe in the totality of
4:24the experience as a quantitative data,
4:27but reflects on the qualitative aspect
4:31of each individual's journey. And that
4:33is what this uh theoretical framework
4:37also emphasizes on.
4:39Foucault is another theorist we should
4:41take into consideration for uh
4:43our reading. Uh that is particularly
4:46Madness and Civilization, in which
4:49Foucault argues that madness is
4:52historically and socially constructed.
4:56Just I I think I mentioned it in the
4:58last slide as well that institutions
5:00like asylum and clinical places, they
5:04classify and confine primarily to
5:11normalize these individuals. So,
5:14the whole idea is to
5:17do something,
5:18treat them in such a way that they go
5:21back to what is socially defined as
5:25normal.
5:26And that is uh according to Foucault
5:30system
5:31that is problematic.
5:34There is There are two another
5:36theorists I will discuss here. One is
5:39Elaine Showalter, who talks about
5:43madness in the female malady. In 1985,
5:46this book came out and it says,
5:48"The medical gaze pathologized female
5:52defiance as illness."
5:55This means that many of the nervous
5:57disorders were systematically
6:00ascribed to women who did not perform
6:03domestic roles.
6:06Quite a few examples we will find also
6:09in
6:10Indian context.
6:12If you read
6:14some of the research that has been done
6:16on witchcraft,
6:17you will also find the madness trope
6:20over there. That's just an extension of
6:22thought, not particularly related to
6:24this research, but
6:26just in case you have interest in this,
6:28you can also read uh
6:30some of
6:32these researchers and they will give you
6:34an idea with uh data as to how that
6:39trope that trope of madness was used for
6:43women who were not following or aligning
6:46with the socially prescribed roles of
6:48domesticity. Sandra Gilbert and Susan
6:51Gubar,
6:52one I mean, they are theorists who each
6:55student who studies literary theory
6:58at some point of time uh
7:01ha- must have read. Uh in their book The
7:05Madwoman in the Attic, they argue that
7:08the figure of madwoman runs throughout
7:12the entire tradition of women's
7:14literature. So, all those women who are
7:18very vocal about something
7:22to present
7:24I mean, all all this what society does
7:28not expect a woman to be within that
7:30domesticated space,
7:32they are confined out of sight. They are
7:34marginalized. Two texts, but before that
7:37I think I have a very interesting story
7:38for you to tell. Uh, I remember in 2022
7:42when the Booker Prize was announced and
7:45uh Geetanjali Shree along with Daisy
7:47Rockwell who translated the book into
7:49English won the Booker Prize. I thought
7:52I will read it at some point of time.
7:55Uh, but uh there was a YouTube video,
7:58maybe you can also go ahead and Google
8:00it. You will find it is about the making
8:03of Tomb of Sand and I think JCB
8:06Literature Prize has uploaded that
8:08video. I saw that video. It's barely
8:12like 5 minutes, 8 minutes. And
8:15immediately when you know Geetanjali
8:17Shree is talking about the making of
8:19that book, you will realize how she says
8:22that she doesn't know where the book
8:24would end when she she started writing
8:26it. And at the same time story felt
8:28complete and incomplete.
8:31And uh
8:33says uh
8:34a very significant point uh that I think
8:37I will also make in the context of
8:39reading this book. She says the moment
8:41it was about women and borders, I knew
8:44that there was something I wanted to uh
8:47build around. Thus the story already is
8:50becoming very interesting. So,
8:52the next thing I remember is that it was
8:54in my cart and after a very long time I
8:56was tracking uh the uh parcel that would
9:00come to my place. And when it came, I
9:02just read it in one go. And you will uh
9:04when you look at the book, you will know
9:06why my reservations were there. It is a
9:07very thick book, but eventually uh I
9:10think it is a book worth reading. And
9:12that's something I thought I'll begin
9:13with uh before I jump on to talk about
9:16both these texts that I have chosen for
9:18analysis.
9:19So, the first short story uh on that
9:21note is The Treatment of Bibi Halder. Uh
9:24it was published in 1999
9:27and it's from the collection of short
9:29stories Interpreter of Maladies which
9:31also won the Pulitzer Prize for Jhumpa
9:33Lahiri. Now, in this short story, there
9:37is a central character called Bibi who
9:40is suffering from an unexplained kind of
9:43a disease.
9:44Uh she has seizure
9:47but nobody knows why these seizures are
9:49coming. There is no clinical
9:52kind of a diagnosis that is happened.
9:55And and for that purpose, she's confined
9:58and kept in a store room.
10:01Cut to
10:03there is a sexual assault that happens
10:05to her and as a result she's pregnant.
10:08And motherhood paradoxically becomes a
10:12cure for her illness. Two words on your
10:14screen important in terms of reading.
10:17The one is the treatment. The other is
10:20the cure. So
10:22the short story ends with the word that
10:25was her cure for the illness.
10:27But the title of the story also had
10:30treatment word in it. Now treatment can
10:34be interpreted in many ways. One
10:38the treatment of the unsaid mental
10:41disorder that Bibi was
10:45suffering from.
10:47The treatment in which the family or the
10:50community responded to her illness.
10:54So it's very
10:57complex. The other novel that we have
11:00taken up is Tomb of Sand
11:03written in Hindi originally in 2018 by
11:06Geetanjali Shree and subsequently
11:08translated by Daisy Rockwell and gone on
11:11to become
11:12the Booker Prize winner and it's an
11:15iconoclastic
11:17portrayal of an 80-year-old woman who
11:20becomes a widow
11:22and then suddenly
11:25you will find that from withdrawal
11:29to
11:31a different kind of
11:34personality comes into play. Now,
11:38all those things I will discuss a little
11:40later, but if you follow the trajectory,
11:42she withdraws into silence initially
11:46and is labeled unstable.
11:48But later on, she takes up a journey to
11:51cross the India-Pakistan border
11:53and find her
11:56ex-husband, Ahmed.
12:00So, the
12:02trauma that she perhaps had faced during
12:05the partition,
12:06that historical trauma brings her This
12:10trauma brings her back the historical
12:12trauma that was in some way lying
12:15somewhere, and this
12:16uh episode of her life actually makes
12:20her go back
12:21to that
12:22particular place.
12:26Kleinman, I have discussed, but let's
12:29come back to Kleinman again and
12:32ask, "What does he say?"
12:35He says, "What does the illness mean to
12:37the patient, to the family, to the
12:39practitioner?"
12:41So, how does the individual
12:44respond to that illness? How are the
12:46family members
12:48responding? And how does the community
12:50treat? All this
12:53is how you see these two narratives,
12:57whether it is the treatment of Bibi
12:59Halder or the Tomb of Sand. In both
13:02these
13:04narrations, you will find that community
13:09is central to how the characters are
13:15internalizing
13:17their mental health disorders.
13:20Let us come to uh the treatment of Bibi
13:23Halder. The entire short story, the
13:26narration is done in we.
13:31So, Bibi is looked after by
13:34her cousin and his wife
13:36and
13:38the community supports
13:41because they run a small shop.
13:44The narrator is we
13:46and speaks for and about Bibi. So, Bibi
13:49doesn't speak. It's only one or two
13:51instance where Bibi speaks and that I
13:54think I will mention here as well. So,
13:57but for the larger part of the short
13:59story, it's the community speaking
14:02for and about Bibi. There is no
14:05narrative of how the diagnosis is made
14:08for Bibi
14:10and narrative medicine defines this as
14:13power relation
14:15which is the patient's story belonging
14:17to others.
14:19In this case, the community is holding
14:23the
14:24stronger position of narrating Bibi's
14:27story because Bibi is
14:30hardly given any space in in the short
14:34story to make a kind of a direct speech.
14:36But, one place she says and she says, "I
14:39ask you, is it fair
14:41without promise of a future?" She talks
14:43about her own trajectory in which she
14:46says, "Is it Is it fair that a somebody
14:48is just lying single, doesn't have
14:50child, is not married?" And she
14:52questions that. So, Lahiri is uh
14:56definitely providing a voice also to
14:59someone who is having a mental health
15:02issues, but she's careful of
15:06the practice that happens. So, she's
15:09definitely making this context very
15:12complex
15:13in terms of not only identifying the
15:16madness trope
15:19within this literary reflection, but
15:22also customizing it
15:24to the
15:26Indian context because there are social
15:29and cultural narratives that perhaps
15:31render the person who is having mental
15:34health disorder not much of an agency in
15:38terms of narrating their voice. So,
15:40she's very conscious of that and we can
15:42see that in the entire short story.
15:45>> [sighs]
15:46>> So, when Bibi asked these kind of
15:48uncomfortable questions, you find that
15:51the community is
15:54not responding
15:59the way Bibi wants.
16:01Though it looks like they are very pro,
16:04but
16:06subsequently you will find that stigma
16:08associated
16:10or the shame associated with a mad woman
16:14trope exists.
16:16Shri on the other hand, Geetanjali
16:18Shri's Tomb of Sand is deliberately
16:21excess. Now, in this the narration is
16:24between the mother and a daughter.
16:27So, Ma is a central character, Beti is a
16:29central character. So, Ma, she's the one
16:32who's narrating the incident. Now, this
16:35formal madness mirrors Ma's behavioral
16:38transgression. Both refuse to stay in
16:40line. So, like I said, when I was
16:43listening to the making of Tomb of Sand,
16:45uh
16:46Geetanjali Shri says, "I don't know
16:48where the story was going, where it was
16:51and what was the end to be."
16:54So,
16:55the narration also is like that. You
16:59there are many twists and turns and you
17:01feel that probably what is going to
17:04happen, you will not know.
17:06Now, the novel's form in itself is a
17:09challenge to the diagnostic gaze because
17:12there are many illustrations,
17:15there are many descriptions, not
17:17identifying or
17:20kind of making different clues about
17:22what her diagnosis could be, what can
17:23happen, but not clearly indicating what
17:26it is.
17:27Uh so,
17:28the illness of Ma and her withdrawal
17:31cannot be reduced to a clinical summary.
17:34So, there is no diagnosis as such
17:36happening
17:37uh in in this
17:39uh because the novel refuses any kind of
17:42summarization.
17:44There is a polyphonic form that insists
17:47that illness cannot be extracted
17:50from the full texture of life. It's part
17:52of life. And this is Shree's narrative
17:54medicine, attend to the whole and not
17:57the symptom. So, it's not just about one
18:00episode, one thing that she's doing.
18:02It's in totality you have to look at uh
18:06the Tomb of Sand's mad woman trope.
18:10Uh let me go a little uh further and
18:13analyze some of the excerpts from the
18:14short story. So, uh in uh
18:18the treatment of Bibi Haldar, one of the
18:20lines on your screen, "For the greatest
18:23number of her 29 years, Bibi Haldar
18:26suffered from an ailment that baffled
18:28family, friends, priests, palmists,
18:32spinsters, gem therapists, prophets, and
18:35fools." Everybody.
18:38And look at how Lahiri lists everybody
18:41from the community. So, everybody had an
18:45opinion about Bibi Haldar's diagnosis,
18:48about Bibi Haldar's treatment,
18:51but
18:52Bibi Haldar.
18:53So,
18:54very clearly she puts that uh into the
18:59narration, and we find that
19:02when the diagnosis actually takes place,
19:05it's
19:06erasing
19:09the diagnosis. So, when you
19:13read the short story, you find the
19:16unnamed element, I mean, where there is
19:19no reason for why she is having these
19:22seizures.
19:23They place her outside the social order
19:26of marriage, work, and mobility. And she
19:30is confined to a storage room. Storage
19:33room definitely
19:35is not a place for therapy. It's a place
19:38for punitive action. So, if you remember
19:42in many of these films, they are
19:46It shows if a child is misbehaving, they
19:49shut him in the bathroom.
19:51So, we can't say bathroom is a place for
19:54therapy. It's a place It's a confined
19:56place for punishment. And similarly, in
20:00the treatment of Bibi Halder,
20:03a choice Jhumpa Lahiri makes for
20:07her living experience is the storage,
20:10and that is,
20:13you know, unpaid for her labor, denied
20:16the right to be photographed, her body
20:18rendered. So, everywhere, not just that
20:20she's staying in a storage room,
20:23she helps her cousin in running the
20:25shop, but there is nothing happening.
20:28No, she's denied any kind of
20:31pay, and she's not photographed, and
20:35practically, she's invisible. So, at
20:38some point of time, they are looking for
20:40a groom for her.
20:41And before,
20:44you know, the advertisement is laid out,
20:46they are discussing that nobody is going
20:48to
20:50ask her for marriage.
20:53But look at the advertisement, the
20:54choice of words. Girl.
20:57Nothing else. Girl.
20:59Unstable.
21:02Height 152 cm, seeks husband.
21:08What is unstable?
21:10Unstable is not a diagnosis.
21:13Unstable is a social verdict. Something
21:17that community has decided, something
21:19the family has decided for her.
21:22There is no clinical aspect to somebody
21:25being unstable, but when the marriage
21:27advertisement for her takes place, it
21:29clearly says, "Girl unstable, height 152
21:34cm, seeks husband."
21:37So,
21:38the cure, the treatment also when, you
21:41know, these seizures happen
21:43and she's taken to a doctor, the doctor
21:46concludes, "A marriage would cure her."
21:50Now,
21:51this again is very problematic because
21:54this reduces Bibi's ailment to a symptom
21:57of unwed womanhood,
21:59collapsing the entire medical to the
22:02matrimonial.
22:04And if
22:06you think aloud,
22:08the entire
22:10cure is fused with patriarchy.
22:15In this, we also discuss the element of
22:18space. We can take Foucaultian
22:20confinement, where Bibi's storage room
22:24mirrors the asylum as a disciplinary
22:26space.
22:28She's observed, managed, and silenced by
22:31the community, a collective medical gaze
22:34that pathologizes her desire for
22:36selfhood. The storage, therefore, is not
22:38a therapeutic place, but a disciplinary
22:42place, a place where she will be
22:44disciplined for the transgressions she's
22:46making.
22:49But her body responds. How? I'll come to
22:52that. The seizures. The seizures are
22:57a protest. They're not just symptoms,
23:00they are protest against confinement.
23:04Against the
23:05way she has been
23:08curtailed
23:09to be in a certain way.
23:12If you remember in the earlier episode,
23:14I had asked She asked this question. I
23:17ask you is it fair for a girl to sit out
23:20her years past neglected through her
23:23prime listing labels and prices without
23:26promise of a future?
23:28So
23:31a a girl a woman who has this
23:33realization
23:36her body starts responding to that
23:38realization and it protests in form of
23:41seizure
23:42to what she feels and the treatment she
23:45meets all those.
23:47Pregnancy
23:49despite being
23:52a pregnancy from the assault
23:55transforms her. So the pregnancy is a
23:58matter of transformation here. It has
24:00transformed Bibi Halder.
24:03Now nobody is interested in the
24:08whole sexual assault
24:10trauma
24:12or what it did to Bibi Halder
24:14mentally.
24:16They are interested in the outcome
24:18that Bibi Halder is now cured.
24:21On the other hand Bibi Halder shows
24:24extreme
24:26evolution
24:28in being independent after
24:31the child is born.
24:33So the community does not highlight that
24:36aspect that growth
24:38but
24:39takes up
24:41seizure cure as
24:44something to remember.
24:45I quote, "We found her lying on the camp
24:48cot. She was about 4 months pregnant.
24:52She said she could not remember what
24:54happened."
24:55And that's it. What follows next is
24:59the marriage as medicine prescription.
25:02So, marriage
25:03even if it was in form of
25:07a sexual assault becomes the
25:09prescription for
25:11the
25:13illness of Bibi Halder.
25:17The community complicity is another
25:19keyword here and if we
25:22read the story, the entire narration has
25:24been done from the we perspective and
25:26the collective narrator is both
25:29sympathetic and complicit.
25:31They do provide care. They do care for
25:34Bibi,
25:35but they are also monitoring
25:39embodying what Foucault calls clinical
25:42gaze distributed across social life. The
25:46whole phenomena of what will people say,
25:49what are people saying, how do people
25:51respond to this, the whole idea of
25:53social validation, that definitely is
25:57one of the key theoretical frameworks
25:59through which we can analyze the
26:01treatment of Bibi Halder.
26:04Uh the book in contention, uh
26:07the book the another novel that we want
26:09to focus now is Tomb of Sand uh where
26:13the
26:14where uh Geetanjali Shree writes, "Live
26:17Ma, live in every way you can."
26:21So,
26:23the
26:25primary characters in the
26:28novel are Ma and Beti.
26:31And the Beti says this, the daughter,
26:33Beti is daughter,
26:34and only she can be so inclusive of
26:39the mother. If you remember, I when I
26:41was discussing with you Jerry Pinto's M
26:45and the Big Whoop, the boy says,
26:49"She's my mother."
26:51I mean, whatever it is, I'm her son.
26:53Similarly, in this narrative, in the
26:55narrative of Tomb of Sand, you also find
26:59the daughter being
27:01completely in favor of what her mother
27:04decides.
27:05And that's why live my life in every way
27:09you can. Because what has happened?
27:12After
27:13the death of her husband, she has taken
27:16up a journey to find Ali Anwar.
27:19Who is
27:22from her past.
27:24And Chakraborty notes the novel charts
27:27the journey of an aged woman from old
27:30age maturity to childlike innocence. A
27:33tale about the return from death-like
27:36living to exuberant living.
27:38So, after the partition, she moved.
27:41This was a new life, but she wants to go
27:43back to her life again.
27:46And
27:47the response of the primary caregiver,
27:50the daughter, embodies Rudick's concept
27:54called attention love. It says the care
27:57that fosters flourishing rather than
28:00containment. It has been argued that
28:02Bhati's care enact as a form of
28:05resistance and insistence that Ma's
28:08identity need not be curtailed by the
28:10role she once inhabited. So, she was
28:13yes, a mother at some point of time, a
28:16daughter-in-law,
28:17an aunt, a relative. So many roles she
28:20must have occupied, but that should not
28:23devoid of the personhood that she has.
28:27That is what is theorized as attention
28:29love. You You just
28:32prioritize the flourishing of the
28:34person, the person within the person,
28:37rather than the role that is assigned by
28:39the society to that to that person.
28:43Three aspects that we can deal with when
28:47it comes to Tomb of Sand. One is the
28:50first when there is a withdrawal Ma
28:54reflects in which
28:56she is
28:58experiencing widowhood like a living
29:00death. That is what Uma Chakravarti
29:02analyzes of the Pativrata ideal, which
29:05shows that Indian widow is rendered
29:07socially invisible, defined only through
29:10loss.
29:11Ma's retreat to the wall and refusal to
29:14stand enacts this living death while
29:17simultaneously defying it.
29:19So,
29:21the first symptom is that of withdrawal.
29:24In
29:25an excerpt from the Tomb of Sand, she
29:27says, "No, I will not now rise new. Now
29:32I'll rise anew." Again, so this not
29:36an extra o
29:38in not is according to Butler a
29:42reflection of the bodily repetition.
29:45Refusal disrupts the normative framework
29:48on which the family relies, and her
29:50persistent refusal to perform the
29:53grieving self-erasing widow is an act of
29:57counter-conduct. And
30:00when I'm choosing this excerpt, it also
30:02means that there there is a verbal
30:04reflection to that.
30:07Whether it is madness or mourning, her
30:10withdrawal is misread by the family as
30:12pathology. It's like she's grieving. But
30:15this madness requires intervention, and
30:18therefore
30:19the
30:20logic of the family again is to confine
30:24her, which she transgresses.
30:26We will
30:27take up one
30:29excerpt and analyze it further.
30:33And I
30:34quote, "As though she had removed all
30:37her layers one by one.
30:39Wife, mother, aunt, this, that.
30:44Now, at last, she was simply herself,
30:47laid bare, apart her own,
30:50untouched by the thoughts and concerns
30:52of any other. At 80, Ma had turned
30:56selfish.
30:57So,
31:00the choice of the words
31:02selfish here is key to medical
31:05humanities moment because autonomy is
31:10is coded as pathology. And that is why
31:13we find three phases in how she
31:16responds. The first phase is that of
31:19withdrawal in which she refuses. She
31:21doesn't want to watch TV. She doesn't
31:23want to eat food. She doesn't want to
31:25talk to anybody.
31:27Family reads this as illness. And
31:30medical humanities reads it as a body's
31:33protest. The exhaustion from the
31:36lifetime of emotional labor, physical
31:39labor performed for others. So, it's a
31:41refusal. It's a withdrawal.
31:44The second phase is that of rupture in
31:48which the
31:50recovery of the mother starts disturbing
31:53the children because
31:55that is not according to what they had
31:57imagined. She's laughing, wandering,
31:59dressing brightly,
32:01and refuses any kind of decorum.
32:03Her wellness is read as excess, a second
32:07more dangerous to madness.
32:10Vitality in an old woman is illegible to
32:13her family. And finally,
32:15third phase, when she travels to
32:18Pakistan to confront her partition era
32:21past alone
32:23at 80.
32:25Now, the journey is
32:27fused with personal grief and historical
32:30trauma. And we find that the mad woman
32:34becomes a figure of historical witness
32:37and political courage.
32:39Finally, four points I want to make in
32:41conclusion that these two books
32:46Interpreter of Maladies through the
32:47treatment of Bibi Halder
32:50and Tomb of Sand both redefine the mad
32:53woman trope
32:54especially in the Indian context taking
32:56into consideration the socio-cultural
32:59contours along with the community
33:02responses that are central to how we
33:05understand the Indian society.
33:07Additionally,
33:08we also redefine the space
33:13space as in physical space
33:16trope in
33:18how they are making an important
33:20contribution to both the narratives.
33:23Uh
33:24It also looks into the framework of
33:28the family network in caregiving and
33:32making a meaning of the illness. And
33:35finally, it's a counter narrative of the
33:37existing model of mental health or
33:41mental illness in the Indian society.
33:43So, that is where I will end. I thank
33:46you and look forward to welcoming you in
33:48the next lecture. Thanks.