After a four-year hiatus, the JNUSU election was held in March 2024. Students eagerly celebrate this festival of sorts in JNU, which has been denied to them by the administration for the past 4 years citing COVID. JNUSU 2024 turned out to be historical with a 74% voter turnout (one of the highest in the recent decade), however, the prominent winner which captivated everyone’s attention has been BAPSA. The recent election held in JNU, BAPSA- Birsa Ambedkar Phule Students’ Association for the first time made its way into the Central panel – an apex body in JNUSU, winning the covetous and important position of general secretary and councilors in the School of International Studies and Center for the Study of Law and Governance. Priyanshi Arya, a first-year PhD student in the Department of Philosophy is elected General Secretary. Megha Kumari and Ramnivas Gurjar have been elected for the post of councilors in the School of International Studies (SIS) and the Centre for the Studies of Law and Governance (CSLG). Priyanshi comes from Kumaon, Uttarakhand and belongs to Shilpkar caste (SC) traditionally associated with the profession of craftsman and sculptors. Ramnivas comes from the Gurjar community (OBC) of Chambal, and Megha comes from the Mallah community (OBC) of Vaishali, Bihar, which is associated with the fishing business and is renowned for their prowess in making boats. It’s a great achievement for BAPSA to bring forward students from marginalised communities to the forefront to represent the student body.
Prevalence of systematic caste based oppression that Dalit, Adivasi and other backward class families face in their everyday life is known and widely talked about. However academic spaces, these islands of excellence – renowned to carry forth the spirit of universality, liberal ethos and ideas of égalité remain confined to the clutches of upper castes and marginalised caste communities find themselves in the same vicious cycle of caste discrimination, which they seek to overcome in these spaces. University spaces are turning into Agraharas, where students coming from specific communities are covertly targeted and discriminated against because of their caste denominations. The marginalised caste students are dehumanized and often frowned upon by Brahminical/Manuwadi professors and administrators alike. When there is an ever increasing number of suicides of Dalit students in university spaces, when there’s a systemic discrimination to marginalised students in PhD vivas, an organisation like BAPSA becomes indispensable providing them space and solidarity to all the oppressed communities. They feel a sense of belongingness in the organization where together they can raise their voices against injustice. This is possible only due to the non-Brahmanical structure that BAPSA follows. Other parties within JNU like the Left organization use marginalised caste students as their foot soldiers and rob them off of their representation, further taking away their space and their voices. However, BAPSA unlike other organizations, doesn’t have a parent party or affiliation with any party which regulates or dictates their decisions, but it’s totally up to the rationale and consciousness of members of BAPSA to take any decision which is debated before introduction, making BAPSA a unique organization and most democratic in JNU. Where other organisations of Left and Right have their position holding posts occupied by Savarnas, they rarely talk about the issues of caste marginalisation. BAPSA voices inviograntly for the demands of marginalized and oppressed communities. BAPSA is an autonomous structure, free from external control by a parent organization, fosters a strong sense of belonging among marginalized students, empowering them to find their voices.
Q. What are your views on the victory of BAPSA in the JNUSU elections? And how do you see the Ambedkarite politics navigating in the university spaces?
The recent victory of the BAPSA in the JNUSU elections marks a significant milestone after ten years of their establishment in 2014, Priyanshi highlights. The presence of BAPSA in JNU, a traditionally entrenched institution, signifies a growing resistance movement. Priyanshi observes that the celebratory atmosphere extends beyond mere festivity. The jubilant drumming (Daflis) reflects a deeper sense of anger and a long-fought struggle for representation. BAPSA’s win grants a stronger voice to marginalized sections within the university. Even before this electoral victory, BAPSA actively championed Ambedkarite ideals through various movements, including opposing fee hikes, the 13-point roster system, and advocating for fair hostel allocation.
News of BAPSA’s triumph has resonated with the global Ambedkarite community, sparking celebrations worldwide. Priyanshi highlights the vast network of supporters, indicating a broader movement for social justice. Ramnivas emphasizes the win’s significance for marginalized students. They now have a support system to address potential discrimination from supervisors or colleagues based on social background. This victory empowers students to assert the principles of oppressed unity and the teachings of iconic figures like Ambedkar, Phule, Birsa Munda, Periyar, Savitribai, Kanshiram, Mandal, and Phoolan.Megha, a BAPSA member, describes her first-ever win in the School of International Studies (SIS) as a transformative experience. The ideologies of Babasaheb Ambedkar, Phule, and other leaders have paved the way for students like her to access prestigious institutions like JNU.
Q. What was the turning point that led you to this movement?
Priyanshi is from a Dalit family and is no stranger to discrimination, both subtle and overt. Everyday casteism manifests in actions like serving food on separate plates, and inquiries about surnames or fathers’ names. The incident that shook Priyanshi’s life was her father losing his job due to caste discrimination and later the realization that she is not as safe as her Savarna friends in this Brahminical structure society. Consequently, Priyanshi’s family gradually transitioned away from Hinduism, embracing the Ambedkarite movement and actively engaging with its literature. At JNU, weekly reading sessions with like-minded friends fostered a sense of belonging and provided a new space for her identity. Ramnivas’ journey towards Ambedkarism began with the powerful image of Kanshiram Sahab in his hometown. Professor Dara Sir from Jamia, who teaches Ambedkar studies, played a pivotal role in shaping his views. Additionally, witnessing the fearless activism of his Ambedkarite friends in class further fueled his own commitment to the movement.
Megha, a new student on campus, readily identified the three dominant political forces: Left, Right, and BAPSA (Birsa Ambedkar Phule Students’ Association). BAPSA particularly resonated with her, offering a space where she could express herself freely. Her prior experiences of witnessing discrimination against Dalits by Savarnas had instilled a strong determination to fight against such injustices.
Q. How do you feel when you do this work?
The founding members of BAPSA entrusted their legacy, their vision and dedication to the organization and it passed down to each new generation of students. BAPSA entrusts every new batch of students with an emotional responsibility to carry forward the ideals, while refraining from imposing rigid ideologies. Priyanshi describes the energy generated during the protests as “transcendental” which is the effect of collective actions, evident in the persistent chanting of “Jai Bhim.” Given the great response from people of JNU and across the country, it shows how much people can trust a Dalit woman who is struggling to create a change. Ramnivas on the other hand expresses his gratitude for being part of this larger movement. Megha is a new member of BAPSA, and is eager to contribute more to the organization. She appreciates the influence of Ambedkarite politics within the university campus as a positive development.
Q. What keeps you going?
Priyanshi draws inspiration from a defining moment within BAPSA. She recalled the pre-election meeting of BAPSA where the Presidential candidate Biswajit Minji opened his speech with a powerful statement, “Right now I am giving a speech here but my father is working on a field.” This poignant reminder of the struggles faced by people and their will to struggle against all odds gives inspiration to Priyanshi. It reinforces her commitment, prompting her to ask: “If I don’t do this work, then who will?”
Ramnivas finds his inspiration in the power of all the first generation learners who come to institutions like JNU. As he says “We are the first generation, and not the last generation.” BAPSA provides a vital space for these oppressed communities. After facing language based discrimination in the class, Megha struggled initially but later this incident furled her desire to support others from marginalized backgrounds who face the same struggles. BAPSA’s unwavering stance in advocating for student rights even in the face of faculty opposition, inspires Megha. It provides her with a sense of purpose and motivation.
Q. What are the core principles and ideologies that BAPSA stands for, particularly in relation to the struggles against caste oppression and social inequalities?
The idea of the unity of the oppressed was asserted by Priyanshi, which encompasses SC, ST, OBC, religious minorities like Muslims, persons with disability, the LGBTQIA+ community and women. BAPSA believes that through this collective front, marginalized groups can effectively challenge the Brahminical hegemony and Manuwadi ideology. Ramnivas, another BAPSA member, emphasises the organisation’s commitment to fight all forms of oppression, regardless of caste, religion, sexuality, or any other discriminatory factor. Beyond this they also believe in the trinity of principle, that is equality, liberty and fraternity. Megha openly acknowledges her eagerness to delve deeper into BAPSA’s literature and work, demonstrating her commitment to learning and contributing to the movement.
Q. How do you plan to address the issue of caste discrimination and promote social justice within the university campus?
Priyanshi outlined BAPSA’s handling of key issues like advocating for a caste census within JNU, similar to the protest going on at Ashoka University. It is important for any university to know the dynamics of the operation of the structure, and it’s not just for the students but also the faculty and workers. This will reveal who is sitting in the AC rooms and who is cleaning up the mess. In the academic sphere, BAPSA proposes reducing the weightage of viva-voce examinations in PhD entrance exams since it is a trend in JNU to give 0-2 marks in the interview to the students coming from SC, ST background. Additionally, BAPSA calls for increased scholarship amount to better support students. Their agenda extends beyond these immediate demands, as BAPSA advocates for the reinstatement of discontinued GS CASH, promoting gender sensitisation and ensuring LGBTQIA+ inclusion on campus. Ramnivas expands on the issue of representation, emphasising the need for hostel allotment as per the reservation policy. He further highlights the importance of streamlining the process of changing PhD supervisors, particularly for the students from marginalized communities who are very easy targets in the biased system. According to Megha it is easy to prejudice a person from their attire and language and that’s how minorities suffer in the campus. She assures that any kind of act of discrimination has to be fought through BAPSA first.
Q. How does BAPSA view the intersectionality of caste with other forms of oppression, such as gender, sexuality, class and religion, and how does it address these intersections in its political agenda?
Dr Ambedkar first talked about the Brahminical patriarchy,in his work “Revolution and Counter-Revolution in Ancient India.” In this system the caste status and caste purity is maintained by controlling the sexuality of women. And all kinds of caste atrocities come lurking in. Beyond the subjugation of women, LGBTQIA+ communities also face alienation due to the emphasis on bloodline and procreation within this framework. Women and queer individuals are challenging the very foundations of Manuwadi Hinduism (a discriminatory legal system) by adopting a more equal and socially just model of lifestyle, by breaking away from shackles of traditions and imposition within our society, demanding their rights which they have been long denied. BAPSA raises voice for Dalits tribals, women, queer, religious minority, disabled, and people from backward caste. It was only BAPSA that had their agenda printed in braille for visually impaired individuals.
Q. In what ways does BAPSA seek to challenge and dismantle the existing power structures and hierarchies within academic institutions like JNU?
BAPSA’s agenda prioritises an increase in the student representation in JNU’s decision-making bodies. Recently it was noticed that JNUSU was not invited to the Academic Council meeting. BAPSA’s presence in the union will ensure stronger support towards the inclusion of students in such forums. Priyanshi mentions about the need for better infrastructure in the campus for disabled persons, where at one side students romanticise Ganga dhaba and Sabarmati dhaba, on the other side it becomes inaccessible for some students. BAPSA had always had that ideological understanding, has been connected in ground with all the oppressed minorities and can now concretely raise these issues that more members of BAPSA are in positions. Ramnivas emphasizes the need for inclusivity that extends to university workers. BAPSA aims to dismantle systemic inequalities, including the “caste capital” within academia, where publishing opportunities often favour established networks. To bridge academic gaps, BAPSA plans to establish study support groups to assist students with various needs, including exam preparation, PhD applications, proposal writing, and research methodology. Megha pointed out the lack of representation among the faculty members which also needs to be addressed. Many opportunist students join parties like ABVP to access the large network for jobs and promotions, but BAPSA sticks to its ideology because it’s the only thing that will bring a change in the existing structure.
Q. What is your approach to dissent and protest, and how do you navigate challenges such as state repression and institutional backlash?
Coming from a not-so-privileged background, these backlashes can be harsh on them, yet BAPSA members recognise the importance of protest as a means of addressing critical issues. As Priyanshi argued protesting is urgent because the issues are grave. Priyanshi expressed gratitude for the nationwide Ambedkarite community’s support, encompassing legal aid and financial assistance during these struggles. However, engaging in protest can carry significant risks, ranging from disciplinary inquiries to potential expulsion, jeopardizing their academic careers. BAPSA prioritizes mobilizing large numbers of students during protests to mitigate these risks. Additionally, they find a sense of empowerment in the recognition that their commitment to constitutional values and willingness to defend themselves deters baseless accusations. According to Ramnivas, as JNU is becoming more controlling there is a trend of multiple unfair and unjust notices from the side of administration. Examples include imposing hefty fines based on wardens’ judgments and limiting PhD hostel allocation to four years.
Q. What are your demands? And what are the future endeavours your organization wishes to achieve in the coming term?
The fight for dignity is central to the agenda of BAPSA. As previously outlined, their demands encompass a reduction in the weightage of viva voce examinations for PhD admissions. Additionally, they advocate for increased fellowship stipends, alongside initiatives promoting disability, gender, and LGBTQIA+ sensitivity on campus. Notably, BAPSA calls for the inclusion of gender-neutral pronouns within the JNU constitution and a women’s reservation policy across various university communities and organizations. Ultimately, their vision entails fostering a more equitable and socially just campus environment.
This article is part of a special series at Gaysi highlighting the work of Dalit creatives, artists and writers curated and edited by BRC (positionality: Dalit queer trans neurodivergent). If you would like to be a part of this series, please write to gaysifamily@gmail.com with subject line “working with BRC” along with a pitch or proposal. All articles published are paid.
