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Transforming Identities: The Unseen Side of College Life

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Stepping into college often comes with high expectations about academics, friendships, and even politics. A rather ignored side of the college experience is the unexpected arc of self-discovery and growth that comes with it. This piece attempts to explore how college may challenge you in unforeseen ways. 

I remember 2nd November, 2022, as if it were yesterday. Skittish with nerves but bubbling with excitement, I stepped into college for the first time. Like the hundreds of other freshmen, I could not wait to experience the much-anticipated college life. 

We all have fantasised about our lives in college, props to the ‘wild’ college stories we’ve heard or the media we’ve consumed. The college experience is often glamorised and romanticised, becoming almost inescapable due to the ubiquitous college student trope in popular culture. Through all these narratives, we consciously or subconsciously end up building certain expectations about our time in college. However, one aspect of the college experience that we rarely foresee is how profoundly it will transform our identity. On my first day, I had a certain idea, an expectation from my three years at Delhi University. However, nothing could have prepared me for the journey I was to go through.  A third year student of sociology at LSR shares a feeling similar to my own,

Since coming to college, I have realised that I have a newfound confidence in my ability to think for myself and make decisions completely of my own accord. Owing to all the discussions that we have had in our classrooms since the first year, I have become even hungrier to know more and to learn more. I feel I have become more fearless with my decisions, and I participate more comfortably and confidently in conversations as I have the right facts and ideas of my own,

One of the most dramatic shifts that we experience as teenagers is perhaps the transition from school to college. Suddenly, we no longer have to wear a uniform, no one is checking our notebooks, and we have a newfound autonomy. Many of us have longed for this freedom—this autonomy—but when it finally arrives, it brings with it a certain anxiety. Now we are on our own, and no one will be holding us accountable but ourselves. This sudden leap into adulthood can be quite jarring and challenging, but at the same time, the sense of independence and empowerment that it brings with it makes it worthwhile. Over time, we come to appreciate how some seemingly small moments have contributed to our growth and maturity.  Another student from LSR resonates a similar feeling,

My time at DU has instilled a certain sensitivity in me regarding other people’s opinions and cultures, and I have come to appreciate being exposed to different ways of thinking,

While one can argue that there is still some work to be done on the diversity and inclusivity front of the university, it is not a stretch to say that being at Delhi University introduces you to people from very different social realities than your own, something that I find lacking in many other institutions, and particularly private ones. Students from markedly different socio-economic and regional backgrounds converge in their common pursuit of knowledge. These interactions challenge our preconceived notions and biases, prompting us to reflect on our own experiences and perspectives. This microcosm of empathy and understanding can then become a catalyst for positive developments in your personal identity. 

In my own experience, engaging in conversations with people from diverse backgrounds heightened my political consciousness. I found myself more involved in socio-political discourses and issues. While I do recognise that my thoughts or actions alone may hold little value in comparison to the gravity of the socio-political issues, I do not feel as powerless as I once did. I now have a voice, even if it may not be as loud as others. This realisation has also made me more comfortable expressing myself unapologetically, whether through conversations, fashion, or art.  A third-year Economics student from Gargi College remarks,

Before coming to college, I was a shy kid. I didn’t speak unless I was spoken to, and sometimes I even tried to escape regular conversations. I anticipated that my college life would be similar. Thankfully, that wasn’t the case. These three years transformed me from an introverted kid to someone who makes small talk in the metro now,

While the prospect of finding connections in college may seem daunting, these shared spaces and daily interactions make it easier. For many of us, college becomes a place where we find a community and a sense of belonging. 

From navigating administrative tasks to participating in student politics to daily commutes, every small experience in college contributes to the transformation of our identities. To anyone who’s just about to start their college journey, here is an unsolicited piece of advice: take a deep breath and strap in, for the next three years just might surprise you in ways you never imagined. 

Read also: 

Maintaining your Identity in College

Featured Image Credits: Disha Bharti for DU Beat

Disha Bharti  

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Features

Navigating Neurodivergence in Academia

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Neurodivergence, as an impairment, unfolds to become a disability as social and educational institutions heavily lack in its recognition; resourcing for such students remains a dream.

 

Neurodivergence is an umbrella term that enlists to include people with atypical brains, which adds a difference to how they ecologically interact. It is inclusive of people with autism spectrum disorder (ASD), attention deficit hyperactivity disorder (ADHD), dyslexia, dyspraxia, dyscalculia, obsessive-compulsive disorder(OCD), and others. 

There have been positive changes in terms of recognition and importance of mental health in India. However, all alerts and emphases on mental health leave out the back door when the shallowness of such a performance is exposed with the invisibility of neurodivergent students in academia. An understanding of “the mental” on educational campuses limits to only believing it as a wave of sadness and discomfort that needs counselling. This idea is reiterated with Delhi University’s Counselling Centre, which fails in its purpose to mention and include the experience of neurodivergence, even for namesake.

While the stigma and prejudice (along with other factors) around disorders limit accessibility to diagnosis, those already diagnosed have it no easier in navigating academic and university spaces. The confusion and strictness of college societies collude with a premodern educational setup to confound the sense of achievement and goodness that these spaces should be offering, very often becoming places of disinterest and hurt.

Recollecting her experience, Silvia Nath, a second-year student at Miranda House, who has been clinically diagnosed with ADHD, shares

In my first year, I completely detached myself from my department since my batchmates and teachers weren’t helpful and held stigmas around therapy and mental health. I was judged also for my food habits (as a non-vegetarian) along with my unwillingness to contribute to classes. This detachment caused a very low attendance, which again was a traumatic experience for me. Teachers have been harsh towards me and questioned my competence. Being happy should not be so normalised so that other spectrums of emotions are seen as unnatural and unhealthy.”

The general ignorance to this problem is reflected in the casual usage of medical terms amongst neurotypical people to express mood phases, which has inadvertently reduced the real symptoms to a bluff, non-serious setting of the mind—which can be auto-altered. Sharing rigid spaces like college societies with such groups that lack a reasonable understanding then becomes challenging.

In conversation with DU Beat, Debolina Bhattacharya, a graduate from Delhi University 2024 batch, shares,

I was working with a lot of neurotypical people, for sure, in my college society. Personally, it was not the best of times. It’s very hard to get along with people. I was told that I was overdoing things, talking too much, and other things that were singled out. Naturally, I prefer to do a lot of things together, which allows me to move from one thing to the next. But when you have to deal with people who don’t understand it and have very rigid ideas of how you’re supposed to behave, it becomes hard to curate your personality. I have reached a point, after college, to not hide who I am. But there was a demand to conform, to ‘fit in’ and it was made very clear that I wasn’t. The burnout was so severe that graduating college was what helped.”

(Debolina is a diagnosed neurodivergent person)

The range of exclusion and vulnerability expands when various markers of identity such as caste, class, gender, sexual identities, or geographical locations intersect. Students who are already disadvantaged are pushed deeper to the margins, where their potential is untapped, and their abilities are overlooked. 

Norzin, a Ladakhi student, currently preparing for her NEET examination, has been diagnosed with OCD and anxiety. 

Since I am currently preparing for NEET, I have faced challenges in staying organised due to the lack of a structured environment. I believe a college space with a more structured environment and access to resources and opportunities to interact with peers and professors would provide a more conducive environment for me to work and will help me to deal with my mental health issues more effectively.” – shares Norzin

Institutional reforms beginning from classroom recognition of neurodivergence and sensitisation towards it, are a good place to start when addressing the problem. Pedagogical methods that allow for behavioural support or interventions to promote communication in academic, social and everyday life skills should be used. Most essentially, kindness and empathy should be used to deal with and comprehend the nature of those around us, whether they are diagnosed or undiagnosed. It’s not a burden, but rather a responsibility. 

 

Read also: Mental health societies in DU

Featured Image Credits: Education Times

 

Bhavana Bhaskar

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DUB News

Over 30 teachers detained in Delhi during anti-NEP protest

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Approximately 30 teachers were detained by police in Central Delhi’s Mandi House area while they were participating in a unity march to protest against NEP 2020, paper leaks, and other issues.

On 5th September 2024, also celebrated as Teachers’ Day, over 30 teachers from Jawaharlal Nehru University, Jamia Millia Islamia, Delhi University, and others were detained from Mandi House for protesting against the National Education Policy (NEP) 2020, the National Testing Agency (NTA), paper leaks, and the undermining of reservations in educational institutions. The Federation of Central University Teachers’ Associations (FEDCUTA), All India Federation of University & College Teachers’ Organisations (AIFUCTO), and Joint Forum for Movement on Education (JFME) organized a joint march from Mandi House to Jantar Mantar to address the increasing government interference in the autonomy of educational institutions.  However, before the teachers could reach Jantar Mantar, FEDCUTA President Moushumi Basu and former President Nandita Narain, among others, were forcibly detained.

As per The Federal reports, a senior police officer stated that the teachers were arrested as they attempted to move towards the Embassy area.

The teachers were permitted to protest, but when they tried heading towards the Embassy area, the police had to detain them. The protestors at Jantar Mantar were allowed to continue their protest,” he said. 

However, Moushumi Basu stated that although the police promised to drop them at Jantar Mantar, they dropped them to Kapashera Police Station near the Gurugram border, far from the protest location. The teachers’ association also issued a statement condemning the detentions and calling it a clear violation of democratic rights.

On the day that the nation observes as Teachers’ Day, senior teachers and students were forcibly detained by the police in order to prevent the March. The action of the Delhi Police today…is a shocking demonstration of the continuing assault on Indian democracy and the utter contempt with which the state views education, learning and the teaching community”, the statement read.

As per the reports, FEDCUTA President and JFME Coordinator, Moushumi Basu spoke about the incident,

The police action today only serves to vindicate the very sentiments behind this teacher-student Unity March. This protest is about the unity of those engaged in the teaching-learning process who are standing up against the destruction of the nation’s future through the erosion of public education. NEP 2020 threatens high academic standards and makes education inaccessible to all, particularly marginalized groups.”

She further added and said, “By detaining teachers and students on a day meant to celebrate educators, the government has shown its utter contempt for the teaching community. The Delhi Police has been used to silence our voices, but our fight continues.”

The Democratic Teachers’ Initiative (DTI), in a statement issued following the detentions also condemned the government’s actions.

Look at how teachers are being humiliated on Teachers’ Day! Today’s protest, held on FEDCUTA-AIFUCTO-JFME’s call, was meant to demonstrate our collective resistance to NEP 2020. Yet, instead of listening to teachers and students, the government has chosen to suppress us by force. This is how we are celebrating Teachers’ Day—by being detained for fighting for the future of education!”

Despite being detained, the senior leaders have asked for continued demonstrations. Professor Nandita Narain, former FEDCUTA president, said,

This is a critical moment for education in India. Our public education system is under attack, and teachers, students, and citizens must stand together to protect it. We will not be silenced.”

Meanwhile, student groups from different universities, including Delhi University and Ambedkar University, continued the protest at Jantar Mantar. The protestors also raised slogans, placards, and posters to highlight the issues of NEP and paper leaks, among others. The demonstration reflected the increasing dissatisfaction within the academic community over educational policies and other systematic issues. The detainment of the teachers highlighted the growing tension between the teachers and the government over the crisis in the education sector.

Read also: St. Stephen’s College Faces Allegations over Minority Quota Violations in Admission Process

Featured Image Credits: The Hindu

Reeba Khan

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Campus Central

SFI Delhi organised the annual Pride Parade; chants of Azadi echoed throughout

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On 6 September 2024, SFI Delhi organised a Pride Parade at the Arts Faculty, in collaboration with Queer Collectives from across Delhi. The rally condemned the discrimination and injustice faced by women and the Queer Community across educational institutions in India.

 

On 6 September 2024, SFI Delhi called for a Pride Parade—commencing from the Arts Faculty. The march denounced discrimination, demanding Queer Liberation, inclusive campuses, and equality for all. Sheets were handed out to the hundreds of students in attendance, with SFI putting out their demands in their ongoing efforts for a safer, more equitable campus. Among the demands were horizontal reservation for transgender students, establishing gender-neutral bathrooms, and a Gender Sensitisation Committee Against Sexual Harassment (GCASH) for affected students to put in their grievances and receive assistance. 

 

When asked about what pride means to them, Ojaswi, a second-year student of mathematics from Deshbandhu College, remarked,

Pride means being at peace with existing in this world,” while for Nandini Das, a student from Miranda House, it meant “finding a community that is inclusive and accepting.” 

 

One female police officer stationed to manage the march, when asked about the march taking place alongside the DUSU elections, shared,

We are on duty here from 9 in the morning to ensure no issue happens and there are other staff taking care of the DUSU rallies.”

 

Some of the slogans and sentiments that remained constant throughout the demonstration were:        

Inquilab Zindabad; 

Teri Mukti Meri Mukti Queer Mukti;

This queerphobic government isn’t going to last another term.”  

These sentiments and statements echoed throughout the march, with discontent with the government and its policies being quite apparent. 

 

While discussing how being queer shaped the experience of being at Delhi University, Ojaswi shared,

As a visibly queer and trans student, navigating spaces in the college can be scary because it would take only a second for me to get discriminated against.”

 

They elaborated on how the queer collective at Deshbandhu College is very recent, which added to the difficulty and finding spaces within the university. They said, “I had to figure out how to navigate college while also having to be good in social situations.”

 

When the conversation turned to the internet and how social media affects the attitudes towards queer acceptance and organising the queer movement, a student from IPCW remarked,

While social media has made people aware and given us a freedom of expression, the same freedom of expression has enabled people to spread hate and bully others online.” 

 

A while ago there was a huge wave of acceptance and support for the message of ‘love is love’, but now homophobia and misogyny have returned on these platforms, making them inaccessible.” – Nandini Das

 

The message ultimately was that everyone deserves to be freed from all forms of pain, no matter who they are or where they come from. “We’ll snatch back our freedom ourselves” was one of the strongest slogans that was echoed, reflecting how frustrated and disillusioned people have gotten towards the incumbent. Wanting to liberate themselves then signified a sense of urgency to take matters into their own hands for changes.

 

When asked about their views of the future of the queer movement in the country, particularly in the context of students, Gouri, a first-year student from Lady Shri Ram College, described herself as “consciously hopeful” despite the “negative trend of dismissive and insulting attitudes of the youth towards queer acceptance.” Ojaswi, too, described themselves as “hopeful but cautious as the political situation in the country is not very favourable for queer people.” 

 

The ironic juxtaposition of the hundreds of ABVP banners under which the march was taking place was brought up to which Haya, another first year student from LSR, observed,

While it is ironic, it is also empowering to be under these flags and still be out and proud, wearing all these clothes and expressing ourselves in this way while standing under ABVP flags.”

 

 

Read Also: The Politics and Party of Pride

 

Disha Bharti

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Yash

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DUB Speak

Lesbianism and Sodomy Marked ‘Sexual Offences’ in revised CBME Guidelines – NMC Heavily Criticised

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The revised Competency-Based Medical Education(CBME) Guidelines recently issued by the National Medical Council(NMC) have re-categorised ‘Lesbianism’ and ‘Sodomy’, as ‘sexual offences’ and transvestism as sexual perversion at the head of other changes; doctors, disability rights and LGBTQIA+ rights activists have called for an immediate redressal and annulment of the same.

The New CBME guidelines issued for the MBBS curriculum, to be implemented in the 2024 term have attracted vast censure from the community of doctors and activists alike, given, what is claimed to be ‘regressive’, changes in the light of the previous revision by the NMC in 2022, in response to directives from the Madras High Court. Omissions done in the module then have been reintroduced, to wit, the recognition of ‘Lesbianism’ and ‘Sodomy’ as ‘sexual offences’ and the re-inclusion of transvestism in the category of ‘sexual perversions’ alongside fetishism, voyeurism, sadism, necrophagia, masochism, exhibitionism, frotteurism and necrophilia. It has notedly excluded the mandatory seven-hour competencies for disability, a part of the foundation course. Its medical ethics module has also discarded any topics on disability. 

The 2022 modification had left ‘Lesbianism’ and ‘Sodomy’ out from under ‘unnatural sexual offences’ and asserted that the ‘two-finger test’ for virginity is strictly “unscientific”, endeavouring to train students to relay the same onto to courts which ordered it. The medico-legality of the hymen had also been de-emphasised, as was to have been in due course, given that the SC had ruled it out years back.

Changes to the psychiatry module significantly shifted focus onto the study of the spectrum of gender and sexuality, and aimed for the students to be educated on matters of sexuality, gender dysphoria, intersexuality and such topics to no longer be considered as “psychosexual and gender identity disorders”. The same module included detailed distinctions between the concepts of sex and gender, in order to sensitise students to topical and social issues that they might encounter whilst handling patients from diverse backgrounds and social realities. 

The new curriculum has undone the changes it had made in the 2022 revision, without citing any reasons for the same. Topics such as the dated ideas of the ‘importance’ of virginity and defloration have been brought back, the psychiatry module has excluded all details regarding sexuality and gender identity, and no longer differentiates between ‘consensual sex between queer individuals’ and offences such as bestiality, incest and adultery. Attempts to contact authorities involved in the decision making process have yielded no results. 

Transgender and Disability Rights activists have expressed thorough discontent with the revised curriculum and have voiced their intention to the appeal to the World Federation for Medical Education to take action in the event of NMC’s failure to do so.

Dr. Aqsa Shaikh, Professor of Community Medicine at Hamdard Institute of Medical Sciences and Research and transgender rights activist gave the following statement on the issue-

,“NMC had itself issued the new curriculum for forensic medicine and weeded out queerphobic content from the medical curriculum after being directed by Madras High Court. But in the latest edition of its guidelines, it still seems to be frozen in time in pre- 377 abrogation era and calling sexual acts like anal sex, oral sex as unnatural sexual offences, and adultery as crime and transvestism as a sexual fetish,” further adding that the change is reminiscent of the reversion to archaic ideals noted in the Bharatiya Nyaya Sanhita(BNS).

Addressing concerns regarding the inadequate information on disabilities and surrounding issues in the 2024 curriculum, Dr. Satendra Singh, Director Professor of the Department of Physiology, University College of Medical Sciences and GTB Hospital, Delhi, and prominent disability rights activist, said

“The MBBS curriculum for 2024 is a significant letdown in social responsibility. With great difficulty and judicial advocacy, we succeeded in including disability and LGBTQ rights in the new competency-based medical education curriculum.”

And further highlighted that the new CBME guidelines are in violation of the ‘Transgender Persons Protection Act 2019’, ‘Section 39 (2)(f) and Section 47 (1) (b) of the Rights of Persons with Disabilities Act, 2016’, both of the latter of which mandate the “inclusion of the rights of persons with disabilities in the curriculum of universities, colleges and schools” and “the integration of disability as a component in all educational courses for university teachers, doctors, nurses, and paramedical personnel”, respectively, writes Bindu Shajan Perappadan .

Dr. Singh has filed for transparency concerning the decision-making process behind the 2024 revision of the curriculum under the Right To Information Act, as well as, with Dr. Sanjay Sharma from the Association of Transgender Health in India, written to the Union Health Minister J. P. Nadda, stating “We, therefore, appeal to you to use the influence of your high office to correct this wrong which not only directly impacts the interests of persons with disabilities, the transgender and gender-diverse individuals, persons with differences in sexual orientation and persons with differences in sex development, but also damages the image of our nation in the international fora.”

 Read Also: New criminal codes: Modern Rendition of Colonial Laws?

Featured Image Credits: Times Of India

Aayudh Pramanik

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Arts & Culture

DUB Review: Angry Young Men-Do Bhai Dono Tabahi Actualised.

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Angry Young Men dives into the lives of the celebrated writer duo -Salim-Javed, whose Dostana changed the Andaz of the Indian Cinematic Plane, however, it barely scratches the surface of the magnificence of the minds behind it; resulting in a warm filter bubble of sycophancy.

Kitne aadmi the? 

Sardar do, Salim aur Javed !

The aforementioned quote precisely encapsulates the colossal impact the writer duo of Salim Khan and Javed Akhtar had, and continue to have, on the Indian cinema and landscape as a whole. Whether it is the ‘Soja, warna Gabbar aa Jaega’ that is frequented by mothers around the country, the gratifying ‘mere paas maa hai’, or the hysterical ‘Mogambo khush hua’; each one of us carries a slight amount of Salim-Javed in our veins, perennially referencing their iconic dialogues and characters, often blissfully unaware of their origins. With short, albeit crisp lines that resonate with people against the backdrop of dimensions, divisions, and geography, the duo commenced a dramatic tectonic shift in Indian Cinema. However, ‘Angry Young Men’ fell short of truly encapsulating the grandeur the duo holds. 

The documentary, produced by Excel Entertainment, Tiger Baby Productions, and Salman Khan Films—all managed by family members—feels like an extended family video. It highlights the achievements of Salim-Javed and features members of the film industry celebrating them. However, it offers little insight into the creative minds behind their impressive two-time blockbuster streak of ten films. The show was driven by nostalgia, relying heavily on dramatic effects and long soundtracks. The struggles dragged on endlessly compared to the brief bursts of success, probably just to garner a sense of faux sympathy for the duo. It would not be an exaggeration to state that the Old Koffee with Karan episodes or the renowned Jeena Issi Ka Naam Hai episodes, did a better job at creating an echo chamber of appreciation than the way this series aimed to.

‘Main Phenke Hue Paise Nahi Uthata’, the first part of the tri-episodic documentary, follows Salim Khan, a young man in his twenties who arrives in the city of dreams. While his good looks guaranteed him the stage name of ‘Prince Salim’ and a constant infamous comparison to James Dean, the lack of exceptional acting abilities type-casted him into the role of the stereotypical good-looking minor character, which slowly descended to cameos, advertisements, and B-Grade movies. In the decline of his acting career, he met Javed. In an almost Kismat Konnection, they met at the sets of Sarhadi Lootera, where Salim was a small-time actor, and Javed the clap boy-turned-dialog writer, and thus began their Dostana.

The Second Episode ‘Mere Paas Maa Hai’ revolved around this freshly minted partnership that shook the confined fortress that Bollywood bigwigs established it to be. From Rom-Coms like Geeta aur Seeta and Andaaz, the duo progressed towards Zanjeer, a marvel that ensured they’d forever be famous. While Javed claims that the Angry Young Man prototype, which embarked from the creation of “Vijay”, an anti-establishment, eat-the-rich rational person, was not influenced by the socio-political situation of the country, the stark shift in the interest of the nation from the Romantic Chocolate-Boy heroes to the Angry Young Man, mirrored the angst that the young nation experienced. In a political turmoil embarked by staggering unemployment, deprivation of resources, and a widening economic gap between the classes, ‘Vijay’ became the Messiah that rejuvenated the spirit of insurgence amongst the people. However, while the documentary continues to celebrate the character built and its expanse on cinematic history, it barely divulges into the socio-economic and political impact brought about, and centres around hollow hero worship of the character, and its creators by renowned celebrities. 

The Last episode of the series is probably where the lines of PR and praise vanished, a large chunk of the episode focused on white-washing the public perception of the duo. A preposterous narrative of ‘Pyaar toh ho Jaata Hai’ reverberated through the episode to justify both Salim and Javed’s failed marriages due to adultery. Their short-lived separation was broached without revealing its causes, with any shortcomings artfully obscured, while the discourse continued to bandwagon their combined star-power. 

The mere mention of their names brings about prominent epistemological moments from the Indian cinematic trajectory, the petrifying portrayal of ‘Gabbar Singh’, the riveting morality clash between ‘Vijay’ and ‘Ravi’ in Deewar, the dual role in Don et.al. The Show focused on the success of these films and their underlying impact on the lives of Salim-Javed, however, the intellect of the writer duo was left untouched. Of how their brainchild Vijay, a morally grey character, became the fan favourite in a nation that doted on righteous moral-compass-driven leads, how they helmed one of the first female-led movies in the country with Seeta aur Geeta, of how mundane conversations and dialects were picked by them and mutated into momentous and unforgettable dialogues; a lot was left unsaid and superseded, and thus, brewed on what can easily be described as a long-form ‘Viral Bhayani’video. 

READ ALSO:Imran Khan And the Long Gone Bollywood Love-Era

Featured Image Credit:Amazon Prime Videos

Shikhar Pathak

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Campus Central

The rural-urban campus divide

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The rural-urban campus divide

Ever since the inception of Banaras Hindu University (BHU), India’s very first central university established in 1916, a lot has changed in terms of the demography often found in such premiere educational institutes. The demographic shift has also led to a new phenomenon in these spaces – the growing rift between rural and urban India.


Higher educational spaces often come with the promise of securing a better livelihood by the provision of a space to learn and grow. India has 56 central universities across the entire nation, with seven being in Delhi itself. It is this abundance of central universities, and diverse nature of students that it attracts, that makes Delhi a vital cultural hub for our youth. Every year, the likes of DU, JMI, and JNU admit thousands of students from all over India, many speaking different languages and living vastly different lives. More often than not, these students come to an educational hotspot like Delhi with great ambitions. 

There’s a great deal of diversity, with a very clear rural-urban divide that becomes very apparent in university campuses. To better understand this growing epidemic, we spoke to the students themselves. There were a number of problems that stood out and remained constant across the responses. They ranged from linguistics, stereotypes, and ultimately a sense of feeling ignored by the privileged.

“A friend of mine from Ramjas College had his friends distance themselves from him, simply because of the way he dressed and his accent resembling a Bhojpuri one. This has been something I have noticed in my college as well.”

This is what a student from Kirori Mal college had to say when asked whether he had encountered an incident where the rural-urban divide was apparent.

“I have never seen so much regionalism anywhere else.”

A student residing in Delhi said when talking about problems faced by them.
Incidents like the ones above, unfortunately, have become the norm in recent times, with racism and xenophobia becoming ever more casual in India. Due to incidents like these, students coming from semi-urban towns or villages often lose self-confidence when starting out their college lives, often already burdened by the pressure put on their shoulders by their families due to constant stereotyping and discrimination faced. These incidents only further the sense of alienation and exclusion, leading them to fade away –, afraid to stand out due insecurities during a period of life when they should be exploring themselves, meeting new people, and growing as individuals.

“Not knowing English or being fluent in English really hinders our interactions with our peers and our classroom participation where  English is the primary mode of communication.”

Issues along linguistic lines continue to be a rampant issue in Indian society and have spread to these universities as well. Even in academia, accessibility to non-English resources is practically non-existent, and not enough is being done by authorities to address this glaring issue that a large section of society has been facing for decades. The default medium of teaching being English hinders classroom development, but having no access to resources to study makes matters all the more sour.

The space definitely needs a cultural revamp, one that fosters inclusivity and encouragement amongst peers. There is an urgent need to recognize the differences that exist between people. A lot needs to be done to make university campuses  more inclusive and equitable regardless of who you are, where you come from, what you speak, or how tech-savvy you may be. Recognizing the different challenges people face is the first step to developing a sense of empathy, because support and encouragement take people miles more than anything else is ever likely to.

Read also: Precarity, Infrastructural Collapses, and the Façade of Prestige: What the NIRF Rankings Hide

Featured Image Credits: Devesh Arya, DU Beat

Yash Raj

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Arts & Culture

Not fair – and far from lovely 

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Exploring how altered appearances distorts cultural truths and accuracy – diving into the effects of these modifications on our understanding of heritage and identity. 

The lockdown left lasting scars on our collective consciousness and pulled apart all threads of social connection. Yet, we found moments of solidarity. Most Indians dilly-dallied their time by tuning in every evening to watch BR Chopra’s Mahabharat on Doordarshan. Guilty as charged, I too sat with my family all ready to be transported back to olden times’ clunky VFX, cliché dialogues, and a very, very  whitewashed Draupadi. 

It is a well-known fact that Indians are obsessed with Eurocentric features – fair skin, light eyes, high cheekbones and dainty noses. The preference for actors who fit that criterion has reverberated across the film industry but it does seem very odd how certain inconsistencies, specifically regarding the depictions of mythology and religion are accepted by the public that is otherwise ready to burn down a school bus at the sight of a female character’s exposed waist. This, as I realised later on, is a lot to ask from an audience that was ready to accept Priyanka Chopra as Mary Kom. 

Draupadi, the heroine of Mahabharat is described as a woman who emerges from fire hence, donning a dark complexion, lotus eyes and long curls. So, when did that change? We start with one of the earliest forms of media-paintings and print. In 1898, Raja Ravi Varma unveiled his depiction of a scene from the epic titled “Draupadi vastraharan” showcasing a distressed Draupadi being disrobed by Dushasana in the Kaurava Court. However, this Draupadi instead of being saved by Krishna, seems to have Yami Gautam come to her aid – the very pale face of Fair and Lovely creams. Varma’s style was significantly influenced by European art traditions, which valued lighter skin tones as symbols of beauty and virtue. This influence, along with commercial considerations, led him to portray his subjects with lighter skin. Varma’s paintings were reproduced in print and sold as calendar art, a staple for every Indian household altering the collective mindset, and shaping cultural norms and expectations that continue to resonate today. 

This also extends to the depiction of Krishna whose name means “the dark-skinned one” reflecting his divine cosmic nature. The famous Banke Bihari temple in Vrindavan features statues of the deity made of black marble. And yet, in all of the live-action remakes of the epic, casting directors opted for a light- skinned actor stripping away Krishna’s role as a protector of the marginalised, leaving behind a version that’s more palatable to the masses. The only mention of his dark skin occurs in the song “Yashomati mayya se bole Nanda-lala, Radha kyon gori, mein kyon kala?” wherein a helpless Yashoda tries to pacify her son about his colour. Kudos to us, we gave a celestial being a complex about his appearance. 

“Even a channel called Colours uses a fair child to depict the black, or blue, Krishna. And no one is outraged.” – a mythologist, Devdutt Pattnaik 

We see Draupadi and Krishna in BR Chopra’s Mahabharat in 1988 and then the-beloved Star Plus Mahabharat in 2013 played by fair-skinned actors. Both TV shows did a wonderful job of completely missing the mark on the casting.  It is undeniable that the actors were the stars of both shows and many would argue that it is hard to imagine the show without them however, the question still remains how the complexion of darker- skinned characters is altered for say, concerns like ‘acting ability’, but the same does not happen to light-skinned characters? Our mindset has been subtly whitewashed to produce selective outrage. No one questions the accuracy of depictions of dark skinned characters but, if any TV remake of Ramanayna were to cast an actor with a darker skin tone for the role of Ram, it would completely go against our idea of “Maryada Purushottam”. 

It’s more than a creative choice at this point, cinema especially in a country like India, is more than just entertainment – it is a mirror, albeit a cracked one that reflects societal norms. It stands as a manifestation of the colonial hangover that equates fairness to superiority. But peel back the layers and you’ll find it inexplicably linked to caste. Dark skin has been associated with lower castes symbolising their “polluted” status. This wasn’t just a matter of social theory but rather reinforced through art, literature and even Gods. 

From a very young age, children are exposed to the politics of colour. The Amar Chita Katha associated light-skinned masculinity with strength, virtue and divinity while dark-skinned masculinity stood for stupidity and villainy. These comics set the tone for our perception of religion, society and our knowledge base about our culture. In the land of a gazillion gods and goddesses, there have always been continuous attempts to suppress the diversity we so proudly proclaim to have. Stories about regional gods never get a place in mainstream media because they don’t fit the chandelier crashing in slow-motion Bhansali style. 

As we continue to airbrush our deities, the blame for it keeps shifting from one person to another. However, the question still remains- if the only way to present our past is through an Instagram filter, are we truly honouring our cultures or just creating a fantasy fit for the present?

Featured Image Credits-Devdutt Pattnaik 

Read Also- Is Religion Made for Women?

Saanvi Manchanda 

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Campus Central

St. Stephen’s College Faces Allegations over Minority Quota Violations in Admission Process

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Amidst the haul of the college admissions season, as students scramble to secure seats and colleges navigate the complexities of selection, St. Stephen’s College is facing serious allegations from the university itself for exceeding seats for Christian candidates. 

Delhi University has publicly accused St. Stephen’s of exceeding the permissible quota for Christian candidates during the admission process. While Principal Principal John Verghese has refused to comment on the given situation, the notifications on the official college website provide some clarifications. 

According to one notification,

 “St Stephen’s College has admitted this year, the sanctioned number of candidates, 5% over that number and special categories including that of the Single Girl Child in every programme of study offered in the College”. 

It further mentions, conceding the allegation of exceeding the quota limit that, 

“Despite a request that additional seats should not be allotted to the College this year (as in the previous two years the College had been allotted 20% and 10% respectively in excess to the sanctioned seats), it was finally agreed upon that only 5% extra seats will be allotted to College.” 

Thus, the college asserts that its actions were in compliance with the agreed-upon guidelines.

In a separate notice dated 30th August, St. Stephen’s has requested speedy access to the Common Seat Allocation System (CSAS) portal for its admitted Christian candidates, a request that seems unlikely to be granted as the university’s further concerns remain unaddressed.

Delhi University in its review of the received college’s admission list, has pointed out that well-qualified candidates with sufficient Common University Entrance Test (CUET) scores have been unable to secure seats in popular courses, such as B.Sc. (Hons) programs. The university also highlighted that seats in popular programmes such as B.Sc (H) Chemistry and B.Sc (H) Physics, remain empty despite the availability of eligible candidates meeting the required criteria.

St Stephen’s responded by releasing a list of Christian candidates who have been offered admission into the college for the current academic year on their website.

St Stephen’s was also in the news earlier last week when 6 students were granted provisional admission to the college by the Delhi High Court after their admission was denied despite clearing the cut-off due to a “policy dispute” between the college and the university. 

Such discrepancies have led to delays in proceeding with the allocation for the University. As tensions between the university and the college escalate, incoming students find themselves caught in the middle, facing uncertainty and missing out on crucial orientation days. The confusion has left many students questioning their efforts, as they navigate the complexities of the admission process, only to be stalled by bureaucratic delays and disputes before even stepping into their first college class.

Featured Image Credits: Sunday Guardian 

Read Also: Delhi University to Introduce Biannual Admissions Next Year

Afza Khan 

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DUB News

DUSU Elections to be held on September 27, 2024

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DUSU elections 2024 schedule has been released by DU. Elections are to be held on September 27 in two shifts. Results will be announced on September 29. 

Delhi University has notified that the students’ union elections will be held on September 27. Votes will be counted a day later and the results are likely to be announced on September 29. 

Separate slots are allocated for the convenience of morning and evening batch students on the day of the election, notified with a circular released on September 2nd laying out a schedule for the same. The elections will be held between 8.30 a.m. and 1 p.m. for morning batch students and from 3 p.m. to 7.30 p.m. for evening batch students.

The notice also mentions that the last date for the receipt of nominated candidates and their affidavit along with a sum of five hundred rupees is September 17th till 3:00 pm. 

The filed nominations can also be withdrawn by September 18 till 12 noon. After careful examinations, a final list of the nominated candidates will be published on the same day at 6:00 pm. 

The votes will be counted on September 28, at Police Line. The prescribed nomination papers shall be dropped in the sealed box kept outside the office of the Chief Election Officer, DU elections, 2024-25, as stated in the bulletin. 

The Chief Election Officer, Mr Satyapal Singh of the Sanskrit Department, the Chief Returning Officer, Mr Raj Kishore Sharma of the Chemistry Department, and the Returning Officer, Dr Rajesh Singh, the University Librarian, will ensure the smooth conduct of the elections. These appointments were made by Vice Chancellor Yogesh Singh, as detailed in the notification dated August 29.

While the student body awaits the elections to take place this year, last year Akhil Bharatiya Vidyarthi Parishad (ABVP) members Tushar Dedha and Sachin Baisla were elected for the post of the DUSU President and Joint Secretary, and Aparajita as the Secretary. The union was formed with the election of Abhi Dahiya, a member of the National Students Union of India (NSUI) as the Vice President. 

Read also: 10 Days,10 Women,10 DUSU Presidents

Featured image credits: Ananya for DU Beat

Taruni Banerjee 

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