Gobar’s answer: When anger is painted on the walls of education.
The incident of students smearing cow dung on the classrooms and the principal’s house at Delhi University was not just an act of indiscipline but a symbolic expression of deep discontent. This protest exposed the hypocrisy of the power and education system—on the one hand, cow dung is considered a cultural symbol, while when students use the same symbol to protest, it is termed ‘uncivilized.’ Universities are now becoming platforms of power, not dialogue, where students’ dissent is suppressed. This unusual protest not only raised questions about the insensitivity of the system but also showed that strong resistance is possible through symbols. When the space for dissent is taken away, anger speaks through symbols—and sometimes even through cow dung.
Delhi University, considered one of India’s most prestigious educational institutions, recently became the site of a peculiar and symbolic protest. Some students smeared cow dung on the walls of classrooms and even threw dung outside the principal’s house. This was not a film scene nor a rural festival—it was an angry political statement. The incident not only draws attention but also raises many deep and uncomfortable questions: have universities now become mere extensions of power? Are student movements now communicating not just through ‘ideas’ but also through ‘smell’?
The story behind the incident
This protest took place in a college located in the South Campus of Delhi University, where students tried to ‘purify’ the classrooms by smearing them with cow dung. Actually, this was a taunt on ‘purity’—on’ ‘a system that the students consider ‘unholy.’ It was said that this protest was against caste discrimination, injustice to a Dalit professor, and the insensitivity of the administration. The students not only smeared the classrooms with cow dung but also went to the principal’s house and protested there.
Cow dung: A symbol of protest or satire?
Cow dung has been used in India for centuries as a symbol of holiness, purity, and the indigenous way of life. But in this case, its use was deeply ironic. It was a symbol that not only subverts the ‘purity’ of power but also shows that students are now moving beyond traditional methods of protest and responding to the language of power with its own symbols.
This protest actually attacks the pseudo-cultural nationalism that considers cows, cow dung, and Ganga water sacred but considers the suffering of Dalit, tribal, and deprived communities as an unholy subject.
Universities: Centers of Knowledge or Outposts of Power?
Indian universities are slowly moving away from the ideological landscape where dissent was encouraged. Today, if a student or professor speaks against the establishment, he or she is labeled ‘anti-national,’ ‘traitor,’ or ‘anti-development.’ Campuses are no longer centers of democratic dialogue but are becoming circles of discipline and fear.
It is easy to dismiss the students’ action as mere ‘uncivilization,’ but it should not be forgotten that this incident is the result of frustration and disappointment that has been simmering within for years. When all avenues of dialogue are closed, symbolic and shocking steps become the only option.
The protest was not ‘violent,’ but it was not ‘flagrant’ either.
Of course, plastering the walls with cow dung would be considered an undisciplined act for any institution. But it must also be considered that when students adopt such an unusual method to express their views, the problem is not only with the students but also with the system. This incident shows to what extent they feel helpless and unheard.
This protest was neither violent nor did it cause physical harm. But it created mental and cultural discomfort. Perhaps this was its purpose as well—to shake people up, to draw attention, and in one stroke, to destroy the fake dignity of the government.
The Principal’s House: A new ‘performance venue’
The students’ protest reaching the principal’s private house was not only symbolic, but it also showed that students no longer expected justice in the institutional realm. When forums within the college become inactive, protests reach the private realm. This is a dangerous sign—not only for the education system but also for the democratic system.
Media’s behavior: Show dung, not seriousness.
The media sensationalized the“ incident—“Students smear cow dung!” “Politics in the name of cow again!”—but” unfortunately, no one asked why the students were doing this. What event drove them to this point? What closed the channels of dialogue? The media often discusses the symptoms but does not get to the root of the disease.
Quality of power
When the government considers cows and cow dung as part of culture and includes them in its policies, like promoting cow dung-based products and calling Panchagavya medicine, then it is ‘religiously acceptable.’ But when these symbols come in opposition to students, they become ‘obscene’ and ‘uncivilized.’ This is the duality of the government.
This protest by students exposes the hypocrisy of power—it shows that the use of cultural symbols is not just reserved for power, but the common people can also use them as tools of protest.
A sarcastic question: What if the students sprinkle “Gangajal” next time?
Suppose next time students consider an administrative order sacred and sprinkle Gangajal on it—will it still be considered ‘uncivilized,’ or will it be counted as respect for ‘culture’? When there is politics of symbols, then the sharpest satire is to respond with symbols, and this is what the students did.
What is the solution?
On the pretext of this incident, it has become necessary to strengthen the culture of dialogue in universities. The process of listening to, understanding, and recognizing the voice of students should be institutionalized. The foundation of trust and respect between professors and students should be re-established. The tendency to term any disagreement as treason or indiscipline must be curbed.
It is also important to make students understand that the method of protest should be such that it properly conveys their message to the wider society and not just attract momentary attention.
This incident is a symbolic warning—if the temple of education becomes a post of power, then the students start performing ‘shuddhi yagna’ there. This protest against cow dung reminds us that there should be scope for dissent in a democracy—otherwise, not only the walls but also the thinking starts stinking.
