ASA - HCU

15/03/2026

Kanshi Ram was born to Bishan Kaur and Hari Singh in a Dalit (Ravidasi, Chamar) Sikh family in Khawaspur village in the Ropar district of Punjab. He completed his Bachelor of Science (B.Sc.) degree from Government College, Ropar, affiliated with Panjab University.

In 1978, he formed BAMCEF (Backwards and Minority Communities Employees Federation), an organisation of SC, ST, OBC and minority employees that was non-political and non-religious. Later, he formed another social organisation called DS4 (Dalit Shosh*t Samaj Sangharsh Samiti).

He began his project of uniting the Dalit vote bank in 1981, and by 1984 he founded the Bahujan Samaj Party (BSP). He believed that social transformation could only be achieved when leadership is handed over to the lowest strata of society. He propagated a new vision for a casteless society.

He said, “Dalits should become rulers instead of being ruled. We must not always remain at the receiving end but instead become the givers; it has been a long time since we have been ruled.”

The BSP has been very successful in Uttar Pradesh, though it has struggled to bridge the divide between Dalits, minorities and Other Backward Classes. Kanshi Ram repeatedly said that before moving toward the abolition of caste, an agenda worked out by Dr. B.R. Ambedkar, the caste ladder, which is vertical, must be made to lie down horizontally. Only then do the immutable caste blocks of the ladder become mutable.

Although Kanshi Ram clearly understood that political power was the master key, he also believed that the process of acquiring that political power had to be combined with the social empowerment of the Bahujan Samaj. He transformed the Bahujans, not just SCs but also STs, OBCs and minorities, into a collective social and political force that need not look back.

“Vote hamara, raj tumhara: nahi chalega” was his central slogan. It transformed objectified Dalit voters into citizens asserting their political subjectivity.

He is one of the tallest figures among India’s socio-political reformers.

On this day, the Ambedkar Students Association remembers his dedication to social transformation and his leadership for the most discriminated. Let us carry forward the caravan of Dr. B.R. Ambedkar and Manyavar Kanshi Ram.

14/03/2026

Remembering Muthukrishnan on his death anniversary

J. Muthukrishnan was a phD student of Jawaharlal Nehru University from Tamil Nadu. He was a student of Centre for Historical Studies and he has done his M.Phil from the University of Hyderabad. Muthukrishnan has crossed various hurdles in his life to enter into prestigious institutions like JNU & HCU. The discrimination he faced cannot be associated with one individual, rather it is embedded upon the very structure of Indian society. Muthukrishnan himself had spoken about the discrimination that marginalised students face in university spaces. “There is no Equality in M.phil/phd Admission, there is no equality in Viva – voce, there is only denial of equality, denying prof. Sukhadeo thorat recommendation, denying Students protest places in Ad – block [administration block], denying the education of the Marginal’s. When Equality is denied everything is denied,” he wrote in of his Facebook posts. This was also Muthukrishnan’s last Facebook post, written on March 10, 2017. We remember the bright and committed student in Muthukrishnan who was institutionally murdered on 14th March 2017 in JNU due to severe caste based discrimination and alienation.

14/03/2026

A Betrayal of the NALSA Judgement: Ambedkar Students' Association Strongly Condemns the Central Government's regressive Transgender Bill

The Ambedkar Students' Association stands in solidarity with the Transgender and Gender - diverse communities across the country. We reaffirm our commitment to the vision of Liberty, Equality and Fraternity that the Ambedkarite Movement stands for. We will continue to resist any attempt to dispossess marginalised communities of their dignity, autonomy and constitutional rights.

Jai Bhim!

11/03/2026

Campus terror by ABVP goons : Cowardly casteist bullies who know only violence

On the night of 10th March, around 11:45 PM, two CIS students were attacked by a mob when almost 10-12 ABVP cadres stormed into their room and brutally harassed them. The attack unfolded over an argument in a CIS whatsapp group where the two CIS students raised critical voices against ABVP's actions in the campus.
The ABVP cadres including PhD scholars and senior leaders of the organisation orchestrated a premeditated attack as they barged into the room of these unsuspecting students, snatched their phones so that no record of the incident could be maintained and no calls for help could be made and threatened, harassed and brutalized them. When one of the victims tried to escape, the fascist mob dragged him back and assaulted him.

During the attack they grabbed one of the students, who is Dalit, by the collar, hurled casteist abuses, and threatened him with death, saying: “Don’t ever say anything about ABVP, we’ll cut you into pieces and throw your body parts into the forest.”

The goons didn’t stop there. They forced the victims to apologise publicly in a WhatsApp group, made him chant “Jai Shri Ram” and “Bharat Mata Ki Jai” on camera, and circulated screenshots to mock and humiliate them further.

ABVP's repeated indulgence of violence and intimidation against innocent students is hardly new. However, under the current university administration and Students' Union these incidents have been welcomed with increasing impunity for the perpetrators. On one hand the VC, Registar, and the Chief Proctor manipulate the institutional safeguards to grant security to the Brahmanical perpetrators of atrocities, hooliganism, and mob violence. On the other hand the ABVP led Students' Union uses its platform to continue these casteist and feudal acts with exaggerated chauvinism while neglecting representation of students' basic needs and dignities. When casteist mob attacks are conducted explicitly under the banner of an organisation, the stakeholders of this university must consider whether such self appointed bahubalis should be allowed to run a democratic body like the Students' Union.

The Ambedkar Students’ Association strongly condemns this atrocious mob attack by the bonafide manuvadis of this university. We stand in unyielding solidarity with the victims in their right to dissent and their fight for justice. We demand the University administration to immediately take strict disciplinary action against these cowardly and casteist goons.

Jai Bhim!

10/03/2026

REMEMBRANCE GATHERING
On the Occasion of Mahaparinirvan Diwas of Krantijyoti Savitribai Phule

TUESDAY, 10TH MARCH 2026 6PM
SOUTH SHOPCOM

10/03/2026

GARLANDS OF GRATITUDE!
KRANTIJYOTI SAVITRIBAI
PHULE
MAHAPARINIRVAN DIWAS

Oh Mother Savitribai! The lamp of education that you ignited so many years ago is enlightening millions of your daughters today. For the respect of today's women you sacrificed your life facing abuse, dirt thrown, even risking your life. Neverthless you never let your ambitions turn impure by the filth of this chauvinist society. Today every woman of India is indebted by your sacrifice.

04/03/2026

03/03/2026

Prabuddha Bharat

THE READING CIRCLE INVITES YOU FOR A PRESENTATION ON

Tarabhai Shinde's
'STHRI PURUSH TULANA'

Stri Purush Tulana (1882), is one of the earliest and sharpest critiques of patriarchy in modern Indian thought. Written in colonial Maharashtra against the backdrop of a controversial court case involving a young widow accused of sexual “immorality,” Shinde’s tract is a powerful response to the moral hypocrisy of a society that condemned women while excusing men. In this bold text, she undertakes a systematic comparison of men and women—not to essentialize difference, but to expose the deeply unequal standards by which they are judged.
Drawing from everyday social realities as well as scriptural references, Shinde questions the moral authority of Brahmanical patriarchy and interrogates the ways religion, caste, and custom collaborate to control women’s bodies and lives.
Her critique moves beyond gender to interrogate caste hierarchies and structural injustices within the Hindu social order. As a member of Satyashodhak Samaj and influenced by Jyotirao Phule ,Shinde situated women’s oppression within caste power, anticipating later anti-caste and feminist thought they refused to separate gender justice from social equality.
More than a comparison between women and men, Stri Purush Tulana is an intervention – a fearless dismantling of patriarchal logic and a demand for moral accountability. It asks: Who defines virtue? Who polices desire? And why are women made to bear a burden of social honour?

PRESENTER
SANCHI

Sanchi is an undergraduate student at the Department of Anthropology at CIS , UoH.

7 March 2026
Saturday, 4:30 PM
Zakir Hussain Complex

02/03/2026

2nd MARCH 1930: COMMEMORATING 95 YEARS OF KALARAM MANDIR SATHYAGRAHA

“I did not launch the Temple Entry Movement because I wanted the Depressed Classes to become worshippers of idols which they were prevented from worshipping or because I believed temple entry would make them equal members in and an integral part of the Hindu Society. So far as this aspect of the case is concerned, I would advice the Depressed Classes to insist upon a complete overhauling of Hindu Society and Hindu theology before they consent to become an integral part of Hindu Society. I started Temple Entry Satyagraha only because I felt that was the best way of energizing the Depressed Classes and making them conscious of their position. As I believe I have achieved that purpose, I have no more use for temple entry. I want the Depressed Classes to concentrate their energy and resource on politics and education , and I hope that they will realize the importance of both”. (BAWS: Volume XVII, Section IV)

02/03/2026

REJECT ANTI-WOMAN AND ANTI-BAHUJAN

FESTIVITIES OF HOLIKA DAHAN

Celebrating Holika Dahan has become an annual ritual now inside the campus premises. Holika Dahan celebrates the burning of a Bahujan woman, deemed as 'asura' and 'evil'. This greatly offensive and degrading stereotype that considers Bahujan people as 'Asuras' and incarnations of 'evil' has been spread through the Puranas and festivals that celebrate the vanquishing of Bahujans who dared to challenge Brahmanical hegemony. Brahmanical superiority is reified and nd given a moral gloss through these Hindu festivals. Celebrating Holika Dahan is thus not an expression of freedom of religious expression but a supremacist communal activity that degrades and villainizes the vast majority of the Bahujan people of this country and this campus. What adds to the anguish of the Bahujans is that the act of violence which is celebrated is not just fictional. Buddhists, Jains and Bahujans who challenged Brahmanical authority have been historically subjected to such acts of violence. K. A. N. Šastri, in his seminal work 'History of South India', writes about how eight thousand Jains were killed by impalement in Madurai when they refused to agree with Brahminical authority, and how this event was variously commemorated and celebrated annually. Vivekananda himself writes about how Adi Shankara used to enjoy the burning of Buddhist monks after defeating them in 'Shastrartha' arguments. For the inheritors of the legacy of Bahujan dissenters, the celebration of the killing of the dissenters is a vile and demeaning act. The Puranas and festivities associated with them not only degrade Bahujan people but are devised intentionally to impose on Bahujans cultural and religious values alien to them. Babasaheb Ambedkar once wrote that the history of ancient India 'has been made mythology to amuse women and children' by Brahminical writers. He emphasised that 'Ancient Indian history must be exhumed' and 'dug out of the debris which the Brahmin writers have heaped upon in a fit of madness'. This cannot happen until the Bahujans outrightly reject Puranic tales of Brahmanical superiority and take a rationalist stock of the history and state of Dalit-Bahujans in this country and the usefulness of Brahmanical Puranas and festivals to their upliftment and empowerment. It is no surprise that a Manuwadi organisation like the ABVP would organise a regressive and anti-Bahujan festival like the Holika Dahan. On behalf of Ambedkar Students' Association, we condemn the administration for allowing the anti-bahujan event inside the campus premises and call for the self-respecting Dalit-Bahujan students to promptly condemn and reject the Manuwadi politics of the ABVP and the festivities of Holika Dahan.

01/03/2026

Ambedkar Student's Association presents orientation program for CUET PG 2026 for Economics

Please join the session through

meet.google.com/ezi-vrkc-esb

@ 6:30 PM

01/03/2026

Ambedkar Student's Association presents orientation program for CUET PG 2026 for Fine arts

Please join the session through

meet.google.com/ezi-vrkc-esb

@ 5:30 PM