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Throughout its storied history, Delhi University has gained a reputation as a political university. This article takes a look at the political perception of DU and its credibility.

If there is one thing you know about me, reader, it is that I absolutely love telling stories. In fact, I was indulging this exact habit a few weeks ago in a conversation with a friend as I regaled him with the ridiculous tales of DU politics I’d come across during my first month as a correspondent at DU Beat. As I finished my story about yet another instance of some student organisation appealing to their college’s admin on some glamorous student issue that would be great for attracting votes, he laughed and said something that would stick with me for a while. He told me, “Man, you’re a DU student, of course you get dragged into political events.”

“What a strange remark,” I thought, “And really? With JNU right there?” Therefore, I decided to try and figure out why universities like DU have been entrapped in prisons to the politics of the time and here we are. The answer? It starts – just like DU – in the 20s.

Delhi University was established in 1922, with just four affiliate colleges: St. Stephen’s, Hindu College, Zakir Hussain College and Ramjas College. A place like Delhi University, with the space for intellectual stimulation and debate that it offers, was always going to be an incubator for students that cared about where their country was going and were ready to do something about it. Thus, it is not a surprise that students of the varsity were actively involved in the freedom struggle. St. Stephen’s and Ramjas actively participated in the Non Cooperation and Civil Disobedience movements. Hindu College was at the front of the nationalist movements in the 20s – it is the only college since 1935 in Delhi to have a student parliament. This parliament gave a platform to leaders like Mahatma Gandhi, Subhash Chandra Bose, Jawaharlal Nehru and Motilal Nehru. The people that walked the halls of these institutions – students and staff alike – were nationalists.

In the 70s, Indira Gandhi’s government declared the Emergency and the country grappled with an authoritarian regime that refused to listen to the opposition. In such a situation, it seems you can always count on the youth of a nation to bring their fire and their impassioned appeals for change. And they did not disappoint at the time either! Delhi University saw the rise of the two major student organisations, the National Students Union of India (NSUI) and the Akhil Bharatiya Vidhyarthi Parishad (ABVP). The former is the student front of the Congress while the latter is backed by the Rashtriya Swayamsevak Sangh (RSS). Alongside them, other student organisations such as Students Federation of India (SFI) and All India Students Association (AISA) also arose, albeit nowhere near to the dominance of the NSUI and ABVP. At the time, the ABVP regularly campaigned against the government, establishing itself with its anti-authoritarianism and anti-emergency protests. This period of tension culminated with the arrest of the Delhi University Student Union (DUSU) president at the time, Arun Jaitley. As Shraddha Iyer declares in her piece for DU Beat, “The arrest of Arun Jaitley had one implication for students: the centre fears their ability to mobilise against them.”

Delhi University has since been home to all kinds of political debates and discussions between different ideologies. While most students do not buy into the exact ideologies of the numerous student organisations waiting to spend lakhs to buy their votes, there is a general acceptance of free ideals and a willingness to raise their voices in favour of what is right and against what is wrong.

In 2020, with the controversial CAA being passed around in the Houses of Parliament, there was a line of protests across the nation. At the forefront? The young minds of one of the country’s most respected universities. DU students did not shy away from arranging mass protests against the bill. They showed, very adamantly, that the majority of the next generation of this grand nation did not agree with the kind of administration that was being set in place for the future that they were to inherit. They claimed that the CAA was unconstitutional as by excluding Muslims it went against India’s core tenet of secularism, Against the central government’s repeated attempts to shut them down – some of which were ridiculously dirty – the students raised their voices even higher. The protests were disrupted by the pandemic in the end, but the students had proved that 50 years on from the events of Emergency, the students of Delhi University were still ready to fight for what they cared about.

Alongside these admittedly impressive showings of power by the students, the dirtier side of student politics has also flourished. Student politics are seen as a platform before taking the next step and joining politics at the government levels. Every year in September, the DUSU elections take place at the university. The campuses are gripped by election fever as lakhs are spent by student organisations to butter up the newest batch of students. There is a frenzy for power and authority as the streets are filled with processions of people proclaiming slogans of their respective affiliations. Student organisations feel that the September winds bring back importance to the always prevailing student issues and decide to launch protests across campuses. As I write this article, on September 14th, there are protests taking place in various colleges such as Ramjas, Shyam Lal College, Zakir Hussain, Lakshmibai College and more. All of them are carried out by the ABVP on issues ranging from fee hikes to, for some reason, a boys’ common room. There are seemingly infinite wads of cash thrown by all organisations at alcohol, parties, trips to the water park and fast food for students in a bid to secure their loyal votes.

It gets darker, there are regular reports of politically incited violence on the campuses of the University. It is particularly harsh for the candidates in the running for the positions of the DUSU. In September 2019, the ABVP alleged that the NSUI attacked their candidate for Joint Secretary. Two days later, the NSUI alleged that the ABVP attacked their candidate for vice-president. In 2022 alone, there have been multiple allegations against the ABVP by the NSUI and SFI accusing the rightist organisation of violence.

In the end, it seems my friend was right about DU being political. It may be a perception that’s a little too absolute and dismissive, but it is right to some extent. Delhi University can be a political hotbed. However, more often than not, this is a direct consequence of being a space for debate and discussion of different ideologies right at the capital of the country. Hundreds of students from different backgrounds from different parts of the nation attend this famed university. That kind of exposure brings with it intellectual debates and discussions hidden within the fun of campus life.

All DU ever asks its future students is one thing: what are you willing to stand for? For the pre-independence students of the university it was freedom. For the students in the 70s it was anti authoritarianism. For the students in 2020, it was a sense of secularism and unity. As the elections roll around and the exaggerated showings of student support start, DU and its historically active alumni now ask you, dear reader, “what will you stand for?”

Read also: Prisoner to Political Parties

Featured Image Credits: The Hindu

Siddharth Kumar

[email protected]

This June, remember to hold onto your anger and pain as you set out to celebrate your pride. Pride was, never a celebration alone to begin with. It was and will always, remain a fierce riot.

When I joined DU Beat, I was a lost correspondent with too many opinions on Netflix and zero knowledge about graphics ideation. But one thing I knew for sure was that I wished to write stories rooted in my immediate cultural experiences. Stories about people. Stories about students. Stories about queerness.

I never viewed queerness as something that was associated with a sexual identity but rather as something that served as a deviation from a set norm. Queering of narratives, discourses, readings and even something like non-linear documentation of time always interested me. As a marginal figure in my most immediate circles while growing up, I felt the need to understand and by extension empathise with anything that occupied a position of marginality around us.

Ever since I stepped foot into DU, I realised that there are hardly any places more queer than those afforded by educational spaces – where marginal social identities offset hundreds of students from the larger crowd of normal adherence. And such varsity spaces become intersectional convergence points for glorious bonhomie – and sometimes sites of extreme cruelty. Taking pride in visiblising intersectional identities in university spaces like ours are more often than not the share of a privileged few – their economic and social position allowing them affordances most are denied. The same identity that becomes the pride of a select few – comes at a cost for others. For most people of such social minority identities, making common knowledge of your lower caste identity comes at the cost of having your narrative being baited by upper caste saviours, your gender identity becomes a double edged sword in your path of progress and your sexuality a constant site of speculation and amusement for those around you.

But amidst the pride colours, pride watchlists and other glittery extravaganza is the overlooked loneliness of growing up queer. To survive a childhood of conflict with your truest point of self-identification, knowing that perhaps the biggest truth about you will always be held as a questioned truth by those around you and eventually coming to a city this big and finding yourself lost amidst a sea of unknown faces – each presenting to you hierarchies of power previously unknown to you. You are immediately swept into a whirlwind of heterosexual college romances, and your heart yearns for that singular same-sex romance that you only see in your annual token queer Netflix romantic comedy and before you know it you have set sail on the flood-prone waves of the hookup culture. Eventually your life is a string of making your way from one bed to another, from looking for ‘spots’ and asking for ‘places’.

But every year in June, corporations and allies around you urge you to forget this language of heartbreak and make you drown in their definition of a glitzy celebration of queerness. To all those queer souls lost this Pride month – to you I say, remember Pride began as a protest, a riot to be precise. Take the anger in your heart and hold onto it – for being queer comes at great pain of surviving a staunchly heterosexual society. To all the allies planning your next pride march, make sure to administer a consensual hug to the next queer you meet this month – queerness is a struggle with loneliness and for all your good intent some loneliness of the self that will take this community an entire life to overcome.

Anwesh Banerjee

[email protected]

 

The Maulana Azad National Fellowship Scheme provided 5 years of financial support to minority scholars.

On 12th January 2022, members of the SFI (Students’ Federation of India) demonstrated against the government’s discontinuation of the Maulana Azad National Fellowship Scheme in front of the Ministry of Education, as well as at the University of Delhi and Jawaharlal Nehru University. Also part of the protest were members of the All India Students’ Association (AISA), Maulana Azad National Urdu University, Students’ Union (MSU), Krantikari Yuva Sangathan (KYS) and JNU Students’ Union, as well as students from institutions across the capital. The Maulana Azad National Fellowship was launched in 2009 and provided financial support for five years to students from six notified minority communities: Buddhists, Christians, Jains, Muslims, Parsis and Sikhs who were pursuing MPhils or PhDs.

While the government has claimed the decision to roll it back was taken because it overlapped with other schemes, opponents have argued that this justification is invalid, as students cannot benefit from more than one educational scheme in any case. They have also pointed out the discontinuation of other government aid such as the pre-matric scholarship for SC, ST, OBC and Minority students. They see this decision as part of a larger attack on minority scholars.

Shakir, a PhD student from DU, and a recipient of the MANF, told edexlive.com that following the decision he will essentially have to stop my research, or rush through it to submit it soon.” 

My academic journey will stop here. There are costs associated with being a research scholar that I cannot bear without this scholarship.” – Shakir, in conversation with edexlive.com

The protestors have alleged that they were manhandled by the police, being dragged across the road and shoved into buses despite demonstrating peacefully. Several students sustained injuries, and over 100 were detained at the Mandir Marg Police Station.

As far as I saw, all of the policemen at the protest were men and they seemed hostile right from the beginning. They soon began to push and shove us around, including the female protestors, and even those who were not seriously injured came out of the experience battered, both physically and otherwise.” – an MA student at the demonstration.

 

The student is not a member of any student political organisation, but attended the protest as she fears that the discontinuation of the MANF and other schemes like it will prove disastrous for her career as a scholar.

Feature Image credits: DU Beat

Shriya Ganguly

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As Ambedkar turns 129 years old, the symbols of his legacy begin to matter more than ever.

Dr B.R. Ambedkar continues to be a guiding light for the people of India. Before the 70s, a large part of his work on Dalits and their emancipation was not known to the general public, post which it was published by Dalits activists seeking enlightenment through his writings. The thoughts and methods manifested by his work, to counter the entrenched system of caste in India, is called Ambedkarism.

Modern-day protestors, primarily the ones resisting the Constitutional Amendment Act, 2019, chant his name and claim his legacy as an advocate for equality and freedom. But is this devotion pure and absolute?

The Claim for a Sacred Legacy

Ambedkar’s revered status in civil society has always been known to every citizen of India. For a long time, his legacy was closely held by members of the Dalit community and several left-wing parties.

Hindu-nationalist leaders have used his image to claim their solemn adherence to the constitution, claiming that “No Government has, perhaps, given respect to Babasaheb the way our Government has” (Quoted by The Time Magazine). This reverence, they claim, extends to the annihilation of caste as well. Experts believe that BJP’s newfound love for the Dalit leader comes as a part of their attempt to woo non-upper caste Hindus. BJP also claims that Ambedkar’s thoughts are closer to their ideology than the left, citing his opinion on Article 370 and the Uniform Civil Code. However, the former is not true, as is clearly mentioned in the manifesto of his party, The Scheduled Castes Federation. Dalit activists, on the other hand, believe this to be an appropriation of Babasaheb’s legacy. As CAA protestors march forward chanting ‘Jai Bhim!’, the author of India’s constitution finds himself on both sides of the wall.

Hero-Worship

His legacy has been appropriated to an enormous extent. 2 years ago, a statue of him was painted saffron and repainted to blue in a village of Uttar Pradesh. Throughout his life, Ambedkar criticised socialists and Gandhians for revering Gandhi as a ‘Mahatma’, a concept he abhorred. It is, therefore, safe to say that he would’ve hated the current absorption with his images and statues. During Dalit protests against the dilution of SC/ST (atrocities) Act, and against the Constitutional Amendment Act of 2019, his pictures have been widely used as a part of the symbols of truth and constitutionality. However, whether Ambedkar himself would have approved of this shall continue to be a matter of dispute.

Dalit Movements

Prasant Jha, in an article for Hindustan Times, said “Dalit society is ahead of Dalit Politics”. Commenting on Mayawati and the current flagbearers of Dalit politics, the author expressed grief over a lack of debates and conversations about the oppression which continues to persist. Atrocities against Dalits have increased over the years. Activist Ram Kumar told Hindustan Times that assertion is the reason for this rise. “In my father’s generation, if a Pandit came along, he would sit on the chair, and the rest would sit on the floor. And now, if a pandit comes, he can sit with us, or can stand and we keep sitting”, he added.

But countering these atrocities, one of which is Rohith Vemula’s suicide, there are Dalit students marching against the VC of the Hyderabad University, carrying Ambedkar’s photo in their fierce hands. There are thousands of students who are able to complete their PhDs under government allowance. The act of studying is an act of protest for them. Within the hostel rooms of such students, Ambedkar’s photo hangs on one of the walls.

Constitutionality of Protests

Ambedkar deemed protests unconstitutional during his final speech in the constituent assembly, in the year 1949. “We must…hold fast to constitutional methods of achieving our social and economic objectives. It means we must abandon the bloody methods of revolution. It means that we must abandon the method of civil disobedience, non-cooperation and satyagraha. When there was no way left for constitutional methods for achieving economic and social objectives, there was a great deal of justification for unconstitutional methods. But where constitutional methods are open, there can be no justification for these unconstitutional methods. These methods are nothing but the Grammar of Anarchy and the sooner they are abandoned, the better for us.” But if there are no constitutional methods left to achieve justice, protests can be deemed as constitutional. I, for one, do not think that when the Supreme court fails to deliver justice, as has happened a few times, people should stop and do nothing. Unconstitutional methods should be condemned. This was one of the reasons why Ambedkar, at times, criticized communists as well, as their use of violent means did not please him. As quoted in a paper by Ramadas V, “His disagreement with the communists was not on their aim of creating a socialist society but about the use of violent means to do so”.

Towards Annihilation

As the ship of time sails, India’s median voter becomes more nationalist than ever. Ambedkar believed that Hinduism equates to Brahmanism, which is inflexible and rigid. In such times, the dream of annihilation seems unattainable. But for disenfranchised Dalits, for exploited Muslims, for depressed minorities, the image of Ambedkar is a symbol of activism. A symbol of their living hope against tyranny and subjugation. The question of hero-worship, a warning posed by Ambedkar back in 1949, continues to linger. But for a Dalit robbed off his dignity and right to protest, hero-worship does more good than harm.

As saffron hands stifle you, chanting ‘Jai Bhim!’ might be the most empowering thing to do.

Feature Image Credits: The Scroll

Kuber Bathla

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The Debating Society of St. Stephen’s College (SSC) decided to cancel their tournament, in light of the state of affairs within the national capital. 

On 26th February, the debating society of St. Stephen’s College decided to cancel its annual debate tournament, which was supposed to begin on 28th February. Members of the society held a meeting in the afternoon to discuss this, owing to the circumstances within Delhi. The decision was publicly announced through a Facebook post, which contained a statement regarding the same. 

Members of the society apologized for causing inconvenience to the participants, and admitted that they should’ve taken this decision earlier, as atrocities against people had been taking place over the past few months. Through the post, the society announced that it would refund the registration fees, and reimburse outstation teams for their flight tickets as well. The society declared that it cannot guarantee the security of the participants in such circumstances, especially ones coming from outside Delhi. 

With regards to the causes of cancellation, the post said, “…continuing with MukMem this year would further the feeling of normalcy which tries to isolate us from what has been happening around us. Being engrossed with the organization of a tournament seems extremely redundant right now and many of us feel that we cannot separate our life in DebSoc from our lives as people living within a city in which brutally violent communal riots aided by the State machinery are taking place and Muslim lives are being threatened with impunity. The violence has been taking place all over North-East Delhi and other parts of the city and is the worst Delhi has seen in years. However, it is our privilege and the comfort of the spaces we generally occupy that allow us to be so indifferent and carry on with our lives despite the violence and suffering all around us.”

One of the organizers of the tournament, in the condition of anonymity, said, “It becomes important to recognize the normalcy associated with such events, which celebrate certain things with utmost isolation to what’s happening around the world. The nature of MukMem itself is celebratory, which we, as organizers aren’t comfortable with right now”. 

Members of the society also ensured each other and the participants that they would spend the days reserved for the tournament in doing constructive work to aid those affected by the atrocities. They’re also aiming to ask people around their college for donations and use some of the money reserved for the tournament to help the affected people. With all the preparations for the tournament already done, the organizers found it difficult to call it off, but had no choice due to the ailing condition of Delhi.

Featured Image Credits: Debating Society, SSC

 

We, the people of India, may have grown up with school debates that argue in favour of India being a “soft State”. However, the delusional bubble can only carry so far as the world around you, as you know it, is crumbling and, to paraphrase Rick Blaine’s line from Casablanca – our delusions of peace don’t amount to a hill of beans in this crazy world.

India, as a society, is violent and not mild about it. From the practice of female foeticide, dowry murders, and caste violence to the silencing of journalists (fifth-worst as per Reuters, circa 2015), danger posed to women (Reuters, The
Guardian, CNN reported India as the most dangerous country for women in 2018), and our educational model with its suicide stories of frustrated and frightened youth – we have internalised this violence as a part of the Indian
routine alongside “chai-paani”. Then, over a week ago, a CCTV footage surfaced from Jamia Millia Islamia, which would be enough to shake the ideological core of the people of a society not so blindly in love with violence and mob justice, as the Singham, Simmba, and whatever Rohit Shetty’s making next-applauding masses are.

The footage from the University’s library showed policemen entering with lathis, charging at students who appeared to have been inside in their booths. The violence in the video is triggering as the youth holds its hands above its head to avoid injuries. The footage comes in, post the denial of the Home Minister and the Delhi Police regarding thelatter ever having entered the library on 15th December 2019. Media outlets like Republic TV, Times Now,etc. claimed to have found the “unedited” version of the footage, showing the students entering the library with stones, suggesting that the actions of the CRPF were provoked.

Alt News later fact-checked the authenticity of the footage and revealed that what had been propagated as a stone in the hands of a student was a wallet. The damage, however, to the collective conscience and moral psyche of India was done and dusted with, at that point. When Instagram pages like Indian Military Updates post captions that state “Condemn The Violent Actions of CRPF Bcoz (Because) They Were Not Violent Enough”, we need to analyse our problematic romance with violence.

Anurag Thakur and the like of his breed of politicians can get away with cries that lead to violent action, in the faces of the Jamia and Shaheen Bagh shooters, not because the judiciary or the State are being undemocratic, but because they are seemingly catering to the bloodlust of the masses. Family WhatsApp groups and dinner-table conversations should be one’s doorway to the horrifying glorification of the acts of the police. Lived experiences of the people, their dissent, a need to question – these become secondary in middle- class Indian households, to the need to dictate and control the narrative, even if it defies any semblance of fact.

Middle-aged people alike have justified the violence in the footage, believing that the acceptable realm of universities and for students is text-book education, employment, and not the acceptably dirty business that is politics. They fail to see the first two as inseparably linked with the course of political developments, blinding themselves conveniently to the ideals of the very Independence struggle that allows this nationalistic fervour but was carried on the martyred backs of young college students.
Like or dislike for student politics aside, what the attitude towards the Jamia violence shows is not just social tendency to dismiss our youth as misguided when they do anything but obey, but it is also reflective of a deeply problematic ideological acceptance and internalisation of Althusser’s repressive state apparatus. What this country needs to ask itself is not whether the students had stones or any other fictional weapon, but whether the Police has a
right to unleash that kind of barbaric violence. Or worse, when they think the State’s people condone the violence that contains and kills dissent.

Anushree Joshi
[email protected]

Kirori Mal College (KMC) administration stops concerned students from protesting on campus due to lack of administrative approval, allegedly said that such events will not be allowed to take place on campus.

After days of sustained communal violence in parts of Northeast Delhi, instigated by Hindutva goons and Bharatiya Janata Party (BJP) leaders such as Kapil Mishra against the Muslim communities in the area, concerned students from KMC decided to hold a protest gathering in the canteen lawn at 12:40 PM on 26th February 2020. This protest was however not allowed to carry on. After initial sloganeering against the communal violence and calling for the arrest of Kapil Mishra, who had incited the violence, the protesters were confronted by Dr. Vibha Singh Chauhan, the Principal of Kirori Mal College.

The Principal ordered for the protest to be stopped citing lack of approval from the administration. She can be heard in a video recording dismissing one of the protesters who pointed out that the process for approval was not available and easy for common students, which she refuted saying that the process is available and these events should be held only with approval.

Lakshay Talwar, a third-year Political Science student who was part of the protest said that it was called to march around campus to collectivize people to show the gravity of the situation and to build some resources in the form of people willing to help. He says that when they were confronted by the Principal, the students tried to negotiate saying that they will conduct a silent march which was not allowed.

Talwar, along with two other protesters held a meeting with the Principal in her room. He describes the events as follows, “She initially is adamant about the fact that they need to take permission because if they don’t, other groups can see it as a means to instigate violence, which is absurd considering that it was a peace march. After which, when asked for permission to hold a peace march on the next day with prior intimation, the Principal denied them permission going back on her previous statement. The reasoning given by her was the safety of the students and avoiding violence.”

Lakshay said that they pointed out that collectivization in campus spaces is a means of safety as Kashmiri and Muslim students on campus already don’t feel safe, and that it is already the administration’s responsibility to make sure that violence does not occur. The Principal continued to deny the responsibility of the administration for the safety of the students. Lakshay stated that when they pointed out dissent is a democratic exercise, the Principal replied with, “If you think this is undemocratic, so be it but I am not granting you permission, you do it outside of college.” The problem with doing it outside of college is more dangerous to the student’s safety from right-wing groups, a responsibility which the Principal refused to take today.

DU Beat has reached out to the college for comments on the matter, to which there has been no reply. This report will be updated if they comment on this issue.

Featured Image Credits: Anonymous

DU Beat Correspondent

All of us, at some point, have had an opinion about a controversial issue but refrained to express that opinion. This may be due to a host of reasons, be it fear of backlash or societal pressure, but is it right to refrain? Read on to find an answer.

Spiral of silence, is a term extensively used to describe many political and social situations. This term defines the circumstances under which a person refrains from expressing their views on a certain topic, due to the fear of social backlash and societal pressure. This backlash leads to either a forced change of views or silence altogether.If we look around, one will find several instances of this practice take place pretty regularly.

Be it the National Register of Citizens (NRC) – Citizenship Amendment Act (CAA) protests, or the Ayodhaya verdict, there was one thing common among all these, a large scale of dissent and assent. Both these factions were pretty rigid in their views and utterly disregarded the other side.

A student of Delhi University (DU), who does not wish to be named, says, “My dramsoc members were adamant to give the society’s official stand on CAA- NRC. When they asked me about my views on the same, I stated that I don’t want to express it, however, I condemn the violence during the protests. This led them to moral school me on the issue, even though they were pretty biased. How is this rational?” On the other hand, Pyare Shyam, a student of Hindu College, says, “Just a week before the elections, my parents wanted me to vote for BJP. But I just won’t. Hence, a series of taunts like “you don’t know anything about politics”, was shot at me.”

The moment we enter DU, one can see the restlessness of many students to find a political identity. In this dilemma, most of us, somehow, find such an identity and defend the same on all grounds, however fallacious we may be. In this process, we also, knowingly and unknowingly, shame others for having a different point of view.

Talking to students, I got to know about the effects of such a backlash. Students pointed out that this exclusion leads to major self-doubt and the adoption of silence as a defence mechanism. Some mentioned that whenever someone doesn’t agree with them, they just tell themselves that, “I know that I am right and that the person isn’t wise enough.” While others were adamant about the fact that, “People have forgotten to find a middle ground and understand that both the view points can be correct in a certain way. Everyone thinks that they are right about everything.”

According to some students, their friends have changed their views to get more social acceptance. “People who don’t even know everything about certain political and social issues, post various IG stories just to get social acceptance. It’s like people have forgotten to differentiate between hate and criticism”, says, Shinata Chauhan, a student of Maharaja Agrasen College.

Due to such extremes, neutrality gets lost and silence prevails. Trisha, a journalism student, says, “I don’t want to express my views anymore, as people won’t change themselves anyway and they are mature enough to understand issues themselves.”

Though the spiral of silence flourishes in the political sphere, it also blooms in common culture. Be it patriarchy, LGBTQ rights, sexism, casteism, etc., a wide generational gap makes the spiral go deeper and deeper.

Umaima, a student from Kamala Nehru College, comments, “I once told my mother that I don’t believe in God and the caste system. She was furious. And she had no facts to counter my arguments; in the end, she just told me that these are beliefs and you have to follow them.”

Martin Luther King Jr. once said, “Nothing in the world is more dangerous than sincere ignorance and conscientious stupidity.” It is important for one to realise as individuals, and as students, that despite many external stimuli and agents affecting our decision-making and thinking-both politically and ideologically, we must invest our time and efforts to make balanced and well-informed opinions. Be it the internet or others’ personal experiences, there is only so much that you can adopt from these sources. Beyond this, the judgement of either remaining silent or vocalising one’s views, rests in the individual’s own hands.

Feature Image Credits: DevianArt

Aniket Singh Chauhan

[email protected]

Gargi College’s Fact-Finding Committee had a GBM with the college’s students on Day 7 of the demonstration against the incidents of Reverie and addressed concerns regarding the issue.

A statement released for Day 7 of the demonstration in Gargi College against the sexual harassment incident that occurred at this year’s Reverie stated that the college’s Fact-Finding Committee which was formed to gather official evidence regarding the incident had a GBM with the students.

In the meeting, various concerns were raised. The fact-finding committee found out that there was a “gross lapse in the overall security of the fest”, and that it was the fault of the administration who had underestimated the expected peep count at the event. The committee also recommended that the college’s staff be sensitised to gender issues after many students complained about the lax attitudes of the administration when the misdemeanours had first been reported.

The Committee also said that a second, more conclusive report would be constructed to address the event in its entirety, and laid emphasis on the fact that the college’s Internal Complaints Committee (ICC) is grossly biased and compromised. As a result, a decision has been taken to form a new ICC as per the requirements of the University Grants Commission (UGC). The committee is to be formed by the end of February.

The Committee has also stated that due to available discrepancies in the report existing on various different levels, and with the Delhi Police not having answered any of the questions posed by the committee as of now, it would take time to form and finalise a conclusive report.

Another concern made by the students was regarding the budget of Reverie, and where it was spent, with the administration having spent little to none on security. As a result, the budget was presented but not in its entirety, and students are therefore looking for alternatives to an RTI to gauge the budget.

The students also requested the resignation of the teachers and administrators who were directly responsible for the lapse of security from their posts as OC of Reverie, and this will be decided upon by the Governing Body of the College.

After the FCC came out with its findings, the student union of Gargi released a notice stating that they would now aim at redress all for student welfare.

Feature Image Credits: Sanyukta Singh

Shreya Juyal

[email protected]

 

 

 

 

 

Are we guilty of furthering new stereotypes whilst breaking others? This piece aims to scrutinise the methodology that we succumb to, during deconstructing stereotypes and consequently ending up reinforcing them in other forms.

When someone sets to dilute a certain form of stigma or stereotype, and alights to stimulate another form of it, their arguments and causes stand contradictory, and their motives, hypocritical. Although it is mainly unconscious, but aren’t we against the set narrative of the very notion that constitutes becoming an unconscious state of the mind, in the first place?

It is well-established that it’s really hard to counter narratives which are already set and accepted as norm, to begin with. The standardisation of beauty is one such example. Obsessed with a certain body type, people find themselves ensnared in insecurities to suit the needs of what the society deems to be perfect. However while supporting and accepting your own body type if someone finds for themselves to actually have a certain other body type which is not their ‘natural orientation’ but because they want to and not for the eyes of society, would it be justified to call them out for this? If owning up to who we truly are and what we really want to be is the goal, then why should one be recipient of flak for doing whatever and chosing however to live with their bodies? It’s rather complex to decipher why people undergo surgeries or put on makeup or edit their pictures. It might be out of low self esteem or it might not be. It’s not default and rigid to look a certain way, with or without filters, so how can we stand judge of a person’s intention about themselves?

Another instance, is the notion of colour and representation. Colours are major contributors towards highlighting a certain symbolic message, like that of the national flag or traffic lights. An age old battle is that of the blue versus pink debacle, which is in association to that concept of gender which reeks of heteronormativity. While fighting this stereotype we often degrade the colour pink and shift focus from disassociation of colors with gender to superiority of a preferred colour and inferiority of another. Pink is a colour and anyone including the female population has the liberty to like it and embrace it without having to fear the judgements which generally follow.

Amidst the ongoing Citizenship Amendment Act (CAA) and National Register of Citizens (NRC) debates, people have called out the government, but the line of reasoning can be questionable at times. Saying that an ‘uneducated, illiterate, chaiwala’ can’t run the nation is not enough and highly classist and in disdain of the working class culture. Instead, problematic aspects of fascism, tyranny and communalism should form the basis for protesting and not the status of birth or class of work. Few forget that the Constitution of India gives the right to any individual irrespective of class, caste, gender or religion to contest in elections and serve in politics. It’s ignorant to make such remarks where one seems to be fighting the battle of inclusivity on the line of exclusion itself.

It would be ideal if we could exercise sensitivity while raising concerns. Whatever we say might offend someone but that shouldn’t stop us from speaking, it should also not, in turn, stop us from employing a critical approach in terms of what forms the basis of our arguments while fighting stereotypes. Let us foster an environment which allows us to live unapologetically, just as we are, while being respectful of others as they do the same.

Feature Image Credits: Pinterest 

Umaima Khanam

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