New Delhi- On his last day at Zakir Husain Delhi College , Dr. Laxman Yadav recited Bashir Badr's lines: "जहाँ रहेगा वहीं रौशनी लुटाएगा कि किसी चराग़ का अपना मकाँ नहीं होता."

Professor Laxman Yadav, after almost 14 years as an ad-hoc professor in the Hindi department at Zakir Husain Delhi College, was abruptly removed. This fate befell several other ad-hoc professors across Delhi University, raising questions about what prevents them from becoming permanent faculty members.

The answer to this question is not as straightforward as one might assume. The termination of faculty members critical of the ruling party raises doubts about the integrity of the entire selection committee process. Individual merit alone does not seem sufficient to meet the requirements of the selection committee. Social and cultural capital, defining the future of individuals appearing before the committee, plays a pivotal role.

Dr. Laxman Yadav's termination was premeditated, foreseen by a selection committee member who revealed that college principal Narendra Singh demanded either the removal of Dr. Laxman Yadav or a complete overhaul of the Hindi department faculty. Another ad-hoc professor from the philosophy department faced removal without clear reasons. Ramjas College also witnessed the removal of beloved teachers, and professors at South Asian University were suspended for their supportive stance towards protesting students. Their suspension was the outcome of ideological leanings. Such unjust and reasonless termination lays down the psychological and material breakdown for the individuals.

Professor Samarveer is the recent example of the consequences that persistent institutional failure can bring to one. Samarveer ended his life after he couldn't sustain the departure of his academic life. Dr. Ritu Singh, who used to teach at Daulat Ram college, is on an indefinite struggle against the Caste-based discrimination she faced through the hands of her college principal Dr. Savita Roy. The terminated and suspended faculty members are more likely to be part of mostly disadvantaged sections of India.

It is not the individual loss and suffering an ad-hoc professor goes through. Instead, it is the mutual loss and suffering for the students too. Classrooms, staffrooms, college canteen, and departmental programs become part of your life. You carry the pain of getting detached from your classrooms and students. Neither Laxman sir was seen propagating his ideology in the college premises nor was he accused of any misconduct. His rational thinking, scientific temperament, communitarian and multicultural values were against the ruling establishment.

Ashok Gopal writes about the beautiful bond of Dr. Ambedkar with his professors abroad. Dr. Ambedkar was highly influenced by professors like Edwin Seligman, John Dewey, Shotwell, and Robinson whom he called his best friends. Ashok Gopal writes, "In the Columbia Alumni News report of 19 December 1930, Ambedkar mentioned John Dewey, James Shotwell, Edwin Seligman, and James Harvey Robinson as 'great Professors' who were among the 'best friends' he had in life".

Professors play an essential part in the application of constitutional and democratic values. A good teacher is the one who teaches his students about the critical study of the subjects. Even the students who shared different ideas from that of Laxman sir's, owed a lot to him for their intellectual upbringing. The essence of the relationship between a teacher and student can be understood through Dr. Ambedkar's words, "The pupil only takes his guidance from his master. He is not bound to accept his master's conclusions. There is no ingratitude in the disciple not accepting the maxims or the conclusions of the master. For even when he rejects them, he is bound to acknowledge to his master in deep reverence, 'you awakened me to be myself. For that, I thank you.' The master is not entitled to less. The disciple is not bound to give more. (thoughts on Pakistan)

Unfortunately, only statues of Babasaheb are installed all around, and his readings are neglected. His children are being deprived of educational institutions. Laxman Yadav and Ritu Singh come from the same India where these statues are installed. Representation of the students hailing from socially disadvantaged groups can be understood through the landmark reports like the Sachar committee report and Thorat committee report. Professor N. Sukumar brought before us the brilliant work about institutional discrimination in his book titled "Caste Discrimination and Exclusion in Indian Universities: A Critical Reflection".

One of the colleagues of Dr. Laxman Yadav, Vijender Singh Chauhan, who is the Teacher in charge of Hindi department, was part of the selection committee. He says, "it took 14 years to make a professor like Laxman Yadav. There are not many teachers like Professor Laxman Yadav. He adds," the departure of Laxman sir is a collective loss for us, and he, along with his colleagues, seems sorry for the arbitrary displacement of Yadav".

There are no questions about the meritorious qualities of removed professors. Dr. Laxman Yadav had an excellent academic record, from being the topper at Allahabad University and having a 96 out of 100 academic score. However, the conception of merit is not eligible for your recruitment in the unjust procedure of the selection committee. It is the structural discrimination and institutional injustice that lies in the process. The past affiliation with any progressive institution or organization, political activism, ideological inclination is traced by the college administration and Hindutva powers. Academic institutions are no more a democratic space. The liberal notions of justice, tolerance, rationalism, scientific temperament, multiculturalism have been replaced by the conservative Hindutva forces.

Professor Laxman Yadav accuses the university of recruiting RSS cadres. This can be verified by tracing socio-political backgrounds of newly recruited professors at the college.

Scholars who belong to the Avarna groups are more vulnerable to structural and institutional discrimination. Be it prestigious institutions like IITs, IIM, HCU, or Delhi University, the kind of suffering and discrimination is similar. In 2016, Rohith Vemula, who wished to become a writer like Carl Sagan, was institutionally murdered by the casteist university administration. Vemula's suicide note was the depiction of Dalit suffering in the academic institutions. Following is the excerpt from his searing letter,

"The value of a man was reduced to his immediate identity and nearest possibility. To a vote. To a number. To a thing. Never was a man treated as a mind. As a glorious thing made up of stardust. In every field, in studies, in streets, in politics, and in dying and living."

He meant how the Bahujan scholars are reduced to their caste identity and ideological leanings in academic spaces. Whatever qualifications they hold, they are never going to be recognized; instead, they will be isolated and excluded. Such killing of dreams leaves behind the never-ending trauma for Bahujan scholars.

As Avatar Singh Pash writes, "Sabse khatarnak hota hai hamare sapno ka mar jaana". Ritu Singh, Laxman Yadav, and Samarveer are not the victims of individual targeting. They have become the victims of a larger movement that runs on socio-cultural uniformity and homogeneity, demanding the application of Manu's social codes.

Students who aspire to be professors at any prestigious institutions should accept Pash's words of realism. They are never going to be treated as equals and will be reduced to their "immediate identity". The masses shouldn't wait for further "Rohith Vemulas".

Rohith Vemula and his dream can be restored if we realize the potential of subaltern classes. Graded inequality like the caste system confined education to the priestly class. Tireless efforts, agitations, and rigorous struggles of the Phule couple and Babasaheb paved the way for academic spaces to the Shudra and Atishudra. We must realize that the academic spaces we are in today are made accessible only because of the day-night struggles of our ancestors.

Now the struggle within the academic institutions is our responsibility. Rohith Vemula and Payal Tadvi live through our classrooms and library. None should feel alienated; we are accompanied by the books written by our ancestors. No other Bahujan scholar should be seen writing their birth as, "My birth is my fatal accident"... It is high time that we should extend our solidarity and support to the removed professors.

"We will no longer die to be writers of our own stories."

— Yogesh Maitreya

(Author Aniket Gautam is currently in his final year of graduation at Zakir Husain Delhi College)

Disclaimer: The views expressed in this text belong to the author and do not necessarily reflect the opinions or policies of any institution or organization associated with him.

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