Wednesday, June 18, 2008

Interview with M Swaraj, former State Secretary(SFI)

Question: - Can you explain in which social context SFI was formed? During the formation, to whom did it declare solidarity and whom did it oppose?

Swaraj: - The formation of SFI was not as a new movement. It was a continuation of various progressive movements in the country, which represented similar ideologies. It was during the freedom struggle, the organisation of students took place. The history of freedom movement is the history of freedom struggle against British government. The functioning of the student movements started by declaring solidarity towards freedom struggle. The primary objective of the student movement is accepting the debate for independent India.In 1936, AISF (All India student federation) was formed with a definite aim. AISF is not the same as the present AISF. The formation of AISF was inaugurated by Pandit Jawaharlal Nehru under the presidency of M.A. Jinnah. Ranadive and Sarvad Mukherjee were elected as leaders, who were later communists. AISF represented principles similar to Congress, Muslim League and Communist ideologies. The formation of this movement was against imperialism and for an independent India. These were the events which formed a base for the ideologies of SFI.It was due to the ideological confrontation inside AISF, which led to the formation of various regionalist student organisations. KSF (Kerala student federation) was a regionalist student organisation in Kerala. In the post independence period, these movements oriented in solving various problems prevailing in the education sector. Providing social justice and universalisation of education were the basic issues raised by these student organizations. It was due to the collective decision of various student organizations from respected states, in the preparatory committee held in West Bengal, led to the formation of a national organisation SFI. Now it is the 37th year after the formation of SFI. During the formation of SFI, our objective was to organise the students in schools, colleges, and other educational institutions under a common umbrella of SFI. By organizing these students, we stood for the democratic, secularist, socialistic and progressive kind of education in a scientific manner. For the reality of these ideas, we organised struggles.

Question: - What are the gains and losses of SFI?

Swaraj: - During the formation of SFI, the organisation strength was small. Around 10 state units were there at that time. Today, SFI has grown as the largest student organisation in the country. In Kerala all the university unions, majority of college, polytechnic, ITI unions and school parliament are held by SFI. At present the membership of SFI has crossed 40 lakhs. In Kerala itself our membership has crossed 10 lakhs.From state and national perspective, almost all protests are led by SFI. We have also been able to address and solve problems of students. In the states where the communist party’s influence is less, the influence of SFI is strong. Today the majority of university unions in the country are held by SFI.If we number the losses, almost 28 comrades were martyred in Kerala itself and we are also having living martyrs such as Simon Britto. In other states also, many comrades were martyred during the struggle.

Question: - In which period or context was SFI strong?

Swaraj: - The intensity of struggles is increasing in each one. The other observations are totally false. There is no reality in saying that 1970’s SFI was the strongest one. This concept was created by the nostalgias of so called intellectuals of that period. In each period SFI was able to intensify its struggle and its influence in the student community. 1990’s SFI was stronger than that of 1970’s; the 2000’s SFI was stronger than the 1990’s. The most intensive struggle of SFI was in the last academic year during the protest against self financing colleges. In that struggle, the police outraged the students. During this outrage, many students including girls were injured. Many students were jailed for over one month. From this perspective the present SFI is the strongest one.

Question: - In the late 1980’s, after the emergence of globalisation, the social condition of the campus has changed. In this context, as the state secretary of SFI can you analyze it?

Swaraj: - In each period, our campus and society had certain weakness. A campus without weakness is just an imagination. In each period SFI functioned in rectifying the weakness. In a period the weakness of campus was the influence of drugs. It was the anti drug squad initiated by SFI, which rectified the weakness. In another period it was the ragging which affected the campus. This weakness was rectified by the formation of anti-ragging squad under the initiative of SFI. In the early 1990’s, it was the globalisation which affected the campus. A new consumerist culture was formed due to the after affects of globalisation. To counter this we organised suitable campaigns. These campaigns addressed at a society level also. We believe that the emergence of self financing colleges was the product of globalisation. This situation arisen due to the wrong policies taken by UDF government. These protests against globalisation gave anew dimension to SFI.The strikes against self financing colleges were part of anti globalisation campaign. Campus is now a part of globalisation. Today, in colleges money is prioritized to academics and social concern. The university union of SFI conducted campaign against globalisation. In those campaigns they succeeded in awaking the students.

Question: - Now strikes are conducted as an implementation process, did SFI concentrate in providing ideological base to these strikes?

Swaraj: - We should not be afraid in front of globalisation. It is the market of imperialist forces and imperialism is the higher form of capitalism. At Trivandrum, the Kerala university union conducted a student parliament against globalisation. This campaign was inaugurated by the leader of free software movement, Richard Stallman. It was for the first time in the country, the campaign of this genre was conducted. A conference of professional college students in the country was conducted at Trivandrum. During this conference a model act for providing social justice in self financing colleges was framed. It was the first time a student movement was able to frame such an act.As mentioned earlier the wonderness about 1970’s campus is just an imagination. In each period, the campus was creative. It should not be individualized to certain period. Today more students are participating in the struggles than that of 1970’s. The struggles and campaigns should be according to the context.

Question: - What are the regular programmes of SFI?

Swaraj: - Membership campaign is one of the important regular programmes of SFI. Updating the syllabi, campaigns against communalism and globalisation are other important regular programme conducted by SFI. We also organise campaign related to contemporary issues. These campaigns are organised at college union, regional, state, national and international level. We also conduct study camps, seminars, party conference at various levels.Question: - How is the organisational structure of SFI?Swaraj: - The organisation structure starts from the unit to area to district to state to national committees. Each committees has a sub structure called secretariat which takes important decisions. Each secretariat contains secretary, president, joint secretaries, vice presidents, and secretariat members.Question: - What is the financial source of SFI?Swaraj: - They are met basically from students itself. Teachers also contribute.

Question: - Does SFI have a relationship with CPI (M)?

Swaraj: - SFI is an independent organisation. There is an ideological similarity between SFI and CPI (M). At government level CPI (M) emphasizes in implementing our stand. But there is no interference by the CPI (M) into our organisational structure. We have independent stand.

Saturday, June 14, 2008

STUDENTS HATES LOVE MARRIAGES

LOVE AFFAIRS IN CAMPUS
Students say that deep love is very rare in campus relations. Only 6% professional students and 33.5% regular students said that the love affairs in campuses are deeper. 60% professional students and 54% regular students say that all relations are just for time passing.

LOVE AND MARRIAGE–FACT ANALYSIS

Majority of college students have favourable approach towards the love affairs and they have clear perception also. 62% students from both regular and professional colleges are of this opinion. There are very less number of students who have an infavourable approach towards campus love and love marriages. It is notable that students have no opinion that, the existing love affairs in the contemporary society have sincere nature. Most of the students have responded in such a way. 54% to 60% students say that all campus affairs are just for time passing. They say that deep love is very rare in campus relations. 33.5% regular students say that there are indepth love affairs in campus, but there are only 6% students are in professional colleges who support this openian. The reason for this difference should have to find out. Even though majority of students are supportive to the affairs in campus; most of them prefer financially sound relationships. 32% from professional and 33.5% from regular colleges are on this way. Caste also plays a role for selecting a lover.





(SURVEY CONDUCTED BY JAIN SYRIAC ON 20 CAMPUSES IN KERALA DURRING THE YEAR OF 2006-2007 FOR SCM INDIA)

Thursday, June 12, 2008

STUDENT MOVEMENTS AFTER 1990s

1990 was a turning point on the history of the student movements. After this period the society comes in to a new situation with the effect of the globalization and the emergence of the post modern theory was made big shifts in our campuses. The beginning of 90s was the ideological end of the typical student movement’s epically in Kerala. The typical concept of the student movement was changed. New initiatives (Dalit environmental ,women ) are emerged in Campuses with the influence of the post modern thinking. Students starts new method of resistance with help of technology at the same time there is there are some challenges happened about the rights of students in the Campus and society. . The major initiatives happened in Kerala are as follows
Free Soft ware Movement
It is the digitalistic version of our struggle against globalisation. This is the movement against the monopoly of the Micro Soft corporations in the soft ware industry. It focused on the study, copy, modify and redistribution of software. It is the struggle against to the monopoly of knowledge. Now this movement is active in most of the Engineering Colleges in Kerala. Calicut NIIT conducted India’s biggest free soft were workshop is one of its example. of this trend. The students from the different professional colleges in Kerala conducted a training Programme for teachers in Govt IT Schools with its impact government substitute free soft were with Microsoft. It was the creative resistance of the professional college students against Globalisation.
Green Youth Movement (2000)
It is the initiative of some students located in Thrissur It was focused on the Green future of our society. The students from Calicut university and MG university Kottayam are also involved in this effort It conducted campaigns in different college campuses in Kerala about the Plachimada Issue They are published 20000 copies of news letter named as ‘another world’ and conduted campaign against the Express highway for saving the environment.
Manushy’(1990)
It was the effort of some women students in Sanskrit College Pattambi 1990 for addressing the issues of women students in Campuses It was the rare initiative of the women students in Kerala. It also address the non addressing women problems in 1990.
Dristy student Film Club(2002)
It was the effort for the providing good media awareness among students. As the part of there vision they were conducted regular film and documentary screening for students in college campuses It conducted ‘Mukthy Yatra’ a campaign against Communalism in the most of the college campuses in Kerala .and also the organisor of the film festival ‘Small film in a small world’ Sanju Surendren Deljo Jibu and Sanitha are the pioneers of this movement
Unarvu Gotra Paada Shal;a
In 2001 students from adivasi community in Trivandrum Kollam and Kannur are joint together for protecting the culture and tradition of the adivasi community and hand over it in to the next generation. This movement focused the student from lower schools to colleges. The students are very much concerned about the problems faces by themselves.. They are also part of the struggles of the Adivasi movements and struggles
Dalit Student Movement
D S.M is the vibrant student's movement in Kerala. This organisation is working for the unification of Dalit students and the struggle for their rights. They are intervening the common problems of students and the exceptional problems of Dalit students in campus. D.S.M conducted a 27 days fasting strike for Rajani S Anand incident. They worked forincrease the fellowship of university students by the year 2005 D.S.M is saying that the Dalits / adivasi are facing the same challenge as they faced at the time of denial. In the higher education there is many laws for obstruct the entering of Dalits. By the 1957education bill excluded P.S.C appointment and SC/ ST reservation and the 80% of Kerala's aided education sector is kept for the upper caste people. Government is having no answer in the realm of social justice in education. Reservations as a system came after1934 Poona pact for the participation of Dalits in governing institutions. Some people are defining reservation as a poverty alleviation programme. All sector of the society anti- reservation, anti- Dalit hiddenagendas working actively. D.S.M working in the society for addresses and intervenes in to the problems and the challenges of adivasi, women, Dalit Christians, other backward groups in the current social situation.
D.S.M is trying to promote the ideology of Ambedkar in the post modern world and also trying to relocate Dalits epistemology in the academic society.
In 2007 D.S.M conducted 5 th annual meetin at Kottayam. Dr. gopal guru, suci tharu, p.ravi kumar, suresh mane and justice k.t Thomas are deligate of this programme.
Youth For Equality
Youth for Equality was a banner under which the students were protesting against caste based reservations. YFE consists of mainly Professional students and professionals. Its activities were very successful and its call for strike got nation-wide support crippling the medical infrastructure of India In addition to complete roll-back of the proposed reservation, the striking protesters have demanded that an expert committee comprising members from non-political organisations to review the existing reservation policy and find out whether reservation for OBCs is required at all. Also, they demand that no penal action be taken against the protesters and publication of a white paper by the government, making its stand clear on reservation. The indefinite hunger strike organized by YFE was also very successful with nearly 150 students joining the hunger strike that enters the ninth day as on 23 May 2006.Resident doctors from all over India joined the protests crippling the health infrastructure of a number of cities. This caused great human suffering, and lead the Supreme Court to criticise the doctors.
YFE is amongst the most recent and most crediable students organisation of India. Generally the students movements are used by political parties, this is a unique non political students organisation. The movement was handled with a heavy han by police. YFE has challanged the Decision of Parliament in Apex Court and obtained stay on reservations. It may be noted that India has upto 70% seats reserved for different classes.

EXPERIENCING GOD IN A CAMPUS –Dr. George K Alex–


Students Christian Movement stands for a liberative spirituality which is creative and transforming the world by the grace of God. It is “liberative” in the sense of deliverance from social, political, cultural bondages and ignorance which haunts a society. Above all it is a divine involvement to redeem the oppressed people from their chains. The ascribed faith has its multidimensional articulations through the church and through the socio-political and economic movements. Our growth in faith depends on the pace in time and space. It is an ever-challenging communicative movement with God.
The questions of the epochs that had passed are not ours. The past generations care for their own questions. It does not mean that we should negate the past experience. But we are forced to trace the past in a liberative paradigm. The articulations of the past some times negatively affect people’s destiny. The roots are organic channels which feed the present needs, and enable us to overcome the present crisis. The articulation of past is always political. In a stagnant system the experience of the past will always be a power-sustaining mechanism. The experience of the SCM is totally different from time to time. The questions of the seventies and eighties are quite different in the context of the contemporary campus. The age of imperialism, nationalism and welfare state are different experiences for students who are in the age of globalization. The theology of the past is always a Chaplin’s hat for today. It is unsuitable for us.
What do we mean by the term theology? Theology is an interpretation of spirituality. As laymen we observe that theology and spirituality are different. Spirituality is the God-experience in an individual and a community. Theology is a political interpretation of spirituality; it is nothing more than a political articulation of faith. In this sense, theology is not a God-given reality, but a social construct. Christian theology is an articulation of faith in Jesus Christ in the contemporary world. The age of liberation theology taught us to project our faith in the midst of life-realities. A faith pre-conditionally requires political, social, cultural and spiritual manifestations.
The age of marketization produces market-theologies. It individualizes faith and considers spirituality a product. Stress management and maximization of pleasure are its central focus. Market-theology professes God as entirely a profit-maker and accountant of sin. The campus is also going through the path of the productification of individuals. Students are the products for a new market and they are tamed according to the demands of market. The role of new religious movements, like Amrithandamayi and Sree Sree Revisankar movements, are to nurture an individual spirituality and reads human mind as tabula rasa. The walk of students towards cultic movements is visible in campus. The employees from the corporate banks and MNCs lead to these movements in the midst of their chaotic daily life-experience. Such a theology is the locus of contemporary world.
Social faith is considered as the anti-thesis of individual faith. The clashes between individual spirituality and social-spirituality are a harsh reality of day to day life. SCMs’ theological learning moored in the trajectory of liberation theology and Marxian social analysis versus utilitarian market marked spirituality of the campus. It is inevitable to understand contemporary world in the light of new social readings and interpret the faith in the light of a liberative spirituality. Class, caste, feminism and identity dimensions of faith are the articulation of social faith. The individuality or identity is not a tabula rasa. It is socially constructed, contextual and plural. Thus SCM speaks it as a movement of students, Christian in nature. It is obvious that such a movement interprets Bible, conducts prayer meetings, and witnesses Jesus in the campus. Evangelical Students Union (EU), Campus Crusade(CC) and other church-oriented movements like Mar Gregorious Orthodox Christian Student Movement (MGOCSM), Mar Thoma Students Association (MTSA), Catholic Students Movement (CSM), etc. also use same tools. What is the difference between these movements and SCM? Is SCMs’ Jesus a different Jesus from EU or CC? No, we are following the same Jesus. Why SCMs’ platform is comparatively empty during these days. That is why we are requesting the need of a contextualizing theology (we are not talking about Context-theology) . As a global movement, SCM is also plunged into the rhetoric of market and global forces. Some movements speak of individual salvation. SCM strive hard for the witnessing of Gods Kingdom.
Eco-theology, Black theology, Dalit theology etc. are academically familiar for SCM students. But in the individual life such theological articulations are minimal and theological interpretations never go beyond the ambit of group discussions. In the last few years SCM experience is that it produced a group of academic theologians and a rare genus of social activists. Thus SCM gradually turned as a platform for theological career and a practicing ground for social activism. This is not bad, “if we are able to produce good theologians and social workers”; but we should understand that is the way of the market that produces ‘good things’. That is why students mostly prefer church movements than ecumenical movements. They nurture a spirituality of individual salvation and transform persons as “good” social beings, efficient professionals and faithful servants than SCM
The onslaught of liberal utilitarian paradigm dismantled communitarian beingness of individuals and objectified their personality as well as spirituality. Thus the terrains of communitarian selfhood lost its grounds and created communication blank-spots for such an ideology. Thus, a God of community, clan and creed is not at all relevant today. The new religious movements’ practice of yoga gained a different nurturing in the context of market theism. Yoga is a pantheistic experience to transform one’s selfhood to the Universal Selfhood. The experience of yoga like that of bank manager is totally different in this context. It is a kind of self-estimation. So, the Christian theology of a community, and its social experience becomes a story of the past. The spread of individualism and objectification thus blocked the communication realms of social theology, which is ascribed by SCM.
The context, manifested above, needs a perpetual political intervention. The development of a politico-social structure, which is thoroughly supportive to the utilitarian paradigm, should replace for a socialist paradigm. The revival of a pantheistic paradigm is also observable in the European literature. The Alchemist of Paulo Coeloh is a recent example of such a paradigm shift. In Indian context, a diffused state of social experience, that is the merging of individual and communitarian, is a supportive social phenomenon to revive communitarian experiences. A communitarian experience was tested in the time of nationalist struggles by the Gandhians’, known as Ashrama Prasthanam and in the economic realm the spread of co-operative society experience was a socialist experience. They were a failure but the structures are left aside. The campus today doesnot demand a lab-oriented theological experience but a hardcore life experience.
I remember my days of SCM as a laboratory experience of theology. Our senior friends read the passages from Bible, specifically from the chapters of old testament or new testament to examine and realise the revelation of our mission. State-power knowingly or unknowingly came under our discussions as a central notion. After the study of a Biblical passage one of our senior friends suggested; “let us go to Narmada”. We immediately packed and experienced Narmada. Narmada turned as a lab for our theological reading. Let me make it clear that it is exactly the same side of the market objectifying the life and living witness of Christ. Why are we not ready and able to experience campus as a place for God’s revelation? Is God not present in campus? Has He exiled from me “to other”?
Now a days, as a teacher I feel that a social witnessing of my faith in the campus is inevitable. Students are passing through an irrevocable cultural, economic and psychological crisis. We theoretically accept that campus is part of our society. It is very much clear that all social crises firstly reflect in the campus. Any one can easily view that our campus is divided as financed (Traditional) and self-financed (Modern). We are obsessed that traditional campus provides qualitatively poor education. On the other hand, economically upper classes construct a special education for the demands of the emerging society in the label of Self Financing; i.e.Modern. The economically poor are put aside as human waste. In their life, campus is only a time-wasting location. Joblessness, absence of updated knowledge and financial crisis insist them to engage in part-time jobs like sand mining, black-money business, catering service, etc. I am fully convinced that our students do not demand a Moses, an Isaiah or a Jeremiah but they do need a committed teacher to address their life and life-situations.
SCM should encourage students’ self-search. Self is not a mere individuality. It is a collectivity of multiple individualities. The point of the revelation of the self is the starting point of spirituality. Worth denoting, David Humes’ observation of human mind is that, like a blotting paper man receives impulses from his surroundings and which formed his identity. Self realization is a realization of ‘the other’. As a social process we know our Self through the eyes of the other and we read ourselves from the Contexts. Let me make myself clear that the individualism of market is the objectification of ones’ Self, individualism in a Christian faith is the subjectification of Self. Subjectivity traverses in and around the ‘other’. It definitely denote that a spiritual enquiry of self is not a mere individuality that is promoted by the market. A spiritual search is identification with the collective identities. Thus in a faith movements subjective realm is quite important. The new-religious movements fragmented subjectivity to objectivity. SCM neglected the subjective realm of faith for the last few decades.
A reaffirmation of SCMs spirituality is inevitable. SCM is not a launching pad to theological college or social activism. The reading of Bible and the living experience of the people are not to be merely objective. Spirituality is basically a subjective enquiry with a thrust on the spiritual experience of the individuals and communities in their day-to-day life-experiences. Searching for God-experience should start from us, not from the other but the end of any spiritual experience is the transformation of “us” into “We”. A unity of individualities and plurality of subjective experiences are the manifestation of a true spirituality. We have mentioned that theology is a social construct. Theology is a political tool to transform the world. Thus, we preach political theologies that should be liberative in Christ. Our theologies are purely contextual and they manifested the universal love of God. SCMs’ challenge is to contextualize its spiritual enquiries and universalize its own spirituality. Our context is our campus, teachers and students. We should be witnessing Christ in the midst of market-education and privatization of knowledge and resources. To impart Christian values, which are basically human values, in the life of the campus is our true mission. God should not be an ‘other experience’ for us. But should be a “personal experience” which connects to a permeating ‘God-experience’ in a Campus.

REMINISCENCES AND OBSERVATIONS OF AN INSIDER TURNED OUTSIDER, –P.N.Gopikrishnan–

I was a college student in mid eighties. Through three campuses my education process completed. All the three colleges are situated in Thrissur , the mid district of kerala. Out of the three, two were arts colleges the remaining one is a professional college. The first one was under the management of CMI sect of Christian church and the last one was managed by SNDP. The professional college was a govt. college.
There is no point to hide the names of the colleges. The first one is Christ College, situated at irinjalakuda, a small but old town in thrissur district. The second one is govt. engineering college, one of the old professional institutions of kerala. It is situated in the out skirts of corporation of thrissur and the last one is Sreenarayana College, bearing the common name of the colleges under SNDP management. It is at nattika, a coastal village of thrissur district. I was completed my pre-degree course (1983-85) from Christ (now there is no such course remaining in whole kerala. We, those who went through that course became ‘museum pieces ‘after the introduction of ‘plus two’ course instead of pre-degree course). After that I joined govt. engineering college for studying B tech (mechanical) on 1985. I myself dropped it after going through its first two semesters and again started my studies by joining Sreenarayana College for BSc (physics)(1986-89)
My experiences in student politics may conclude as follows. In Christ, most of the students were belonged to upper middle class. Since I have no statistical evidences to prove my statement, I have to correct it as the cultural traits of the college were of upper middle class. Of course there were students from other social classes and from’ lower’ castes, somehow they became absorbed sooner by the ‘aristocratic’ upper middle class culture. The prominent students’ organization was the kerala students union popularly known as KSU. It was, now also, a child of the Indian national congress party. Though students federation of India (SFI) , lesser in number but in front in vigor, attracted many with their performances in conducting processions and sloganeering, they could not get many seats in elections. There was some presence of student wing of naxalite party also. They never participated in elections but made campaign for boycotting the elections. There were strikes regularly according as the call made by state leaders.
In engineering college, the presence of students’ politics was so meager. Day to day activities of political organizations were little and the leaders had no charisma as in the arts colleges. Their presence felt only on election campaign. Many calls for strikes were not conducted there. If any was planned to conduct, it was limited in the form of demonstration. During my study years there, the call for strike against allowing poly technical colleges in private sector was made. Though it was a subject more related to professional sector of education, there was no such movement formed in engineering college. The arts and science colleges , though they had no such direct link to the issue, were fired out to unlimited strike ,making it as a public issue about the system of education.
In s.n college politics was very crude. Almost all the strikes ended in violence. It is not sophisticated as Christ College. In its activism, it was diametrically opposite to engineering college. In S.N.College , S.F.I was the prime organization. During my study period, they bagged almost all the seats in elections. But in physicality, remember it was one of the major factors in the political air of that college, A.B.V.P was a good opponent. You know it is the clone version of R.S.S or B.J.P (who knows the difference between them?).
When we observe the nature of the external appearance of the manifestations of student politics, it was almost theatrical with some folk elements in it. The processions, the sloganeering, encounters all makes a presence of society in it. There were no individuals. It was a herd with some leaders and disciples. There was blood, but not pain. There were slaughters too, but it was counted as a sacrifice, more than a crime. The theatre always released the primitive feelings of the herd and the world before became one with two colors- black and white. The political awareness in the depth contained two groups- we and they. With these dual simplicities they surely achieved something by questioning a grown up world equipped with police, syllabus, teachers etc. with out much knowing they were the ideological apparatuses used to sustain status-quo of the society. For eg, the strike against allowing poly technical colleges under the patronage of private sector, was a triumphant one. Through road shows, the S.F.I leaded struggle caught the attention of public and T.M.Jacob, the minister for education in those days was forced to with draw the decision. On those days the word victory meant physical victory than a moral or ethical victory.
But, with all its freshness of youth, it actually was a satellite politics. Student organizations are the recruit centers of political organizations. it acted as an infantry to the wishes of political organizations who were involved in the power race.
After the nineties things were changed a lot. The order of the world was also changed a lot. The pilgrim centers of the ideologies transformed. The one and only U.S.S.R collapsed in to memory. The sacred word revolution was grabbed completely by technology. In kerala, the era of self finance college was inaugurated. T.V. spread vastly.
All these made a new society with new concerns and new memory. New social units were formed.
T.V. addressed and emphasized a unit of society called family. It made the family in to a unit of media society. Mobile phone emphasized the unit called individual and the computer made the strong base of a new individual as well as the unit called institution. The new student started moving through the new relations defined by these new units. The primitives of him\her cut down considerably. The folk treasures swept away by the urban folks of chats and sms. The arena of action just shifted to discourses on seminar hall from the theatrical activities of street procession. The body language of the student underlined by a hard fist and a deep throat stepped down and a confidential voice containing various cultures of different languages and different thought schools stepped up. The un combed hair and the bearded face was buried by a well defined smile. The herd of males led by the male were almost vanished and a new transparent like individuals appeared in the bodies of both male and female. The exuberance of communion was gone and mere intellectual as well as emotional solitude waved its flag. Their prime concern was for a legitimate space than a street to perform. They are more ideological than the emotionally led generation. They talked about gender discrimination, sexuality, caste problems, and environmental issues without any ambiguities. The one and only class struggle decentralized and transformed in to many. Woman became the major factor of a campus intelligentsia. They some how felt as a part of a global campus.’ the earth ‘came to the portfolio of student without romantic aura and the unquestionable status of ‘ the native land ‘was crushed. They made struggles for specific issues than a common one. In kerala a major struggle exempla ting this new awareness was conducted in the University of Calicut against the abusing of P.E.Usha by a fellow employee, a union leader. It was against ‘progressive left’.
Yes. The colleges like Christ and engineering college were changed a lot in their political content. Professional colleges are plunged in to deeper political activities since technology got an ideological status. The struggles in the domain of free software have its strong centers in professional colleges. The students belonged to the regional engineering college, calicut gave many contributions in the struggle of’ unicoding’ Malayalam. They developed a user friendly Malayalam software ‘ varamozhi’. The recent cultural-political task carried out by them was the development of ‘ vritha sahayi’, a software to detect meters of Malayalam poems.
But what happened to colleges like Sree Narayana College? They became many in one. That ones studying self finance courses and the others studying conservative courses. The first one is ‘ brahmanic’ in which entry is limited to those having money power. The others are ‘ dalits’, having no such money power. These ‘new dalits’ are objects of structural violence. If they are trying to enter the land of ‘new Brahmins ‘the whole mechanism of the society will wake up and the punishment will give immediately. Recently a poor girl, Rajani.s.anand tried to enter this sacred place but got punishment. She, without having money to remit the higher fee of a self-financing college committed suicide by jumping from the top of a building, portraying the fall of a system to abyss. But, no strikes or street firing struggles are formed. The student community witnessed it as in a film . some, the ghosts of the past politics satisfied after throwing stones to some banks for denying loan to rajani ‘s study.
O k. its too long. The blind believers have gone. New apostles have appeared. But the experience of a student politics, a real one, is still strange. Because man/woman can not live by mere fables, not by concrete theories even though he/she is a student.

‘THE PERCEPTION OF THE STUDENTS’ (An enquiry into the campuses in Kerala)


INTRODUCTION
Campus is a space which, pave the path for the formation of perspectives of the new generation, which is expected to lead the society, the country and the world in future. The campus and it’s academic and co-curricular environment carry great importance because of this reason. There are a lot of components unfavorable for the meaningful and value based human life, prevailing in the Indian society. It is not an unclear fact. This study attempts to seek the real picture about the campus; whether it is different from the society’s culture, how much is the domination of social control over the students thoughts etc.
For the analysis, the major areas concerned with this study are the perceptions of students about:-
Relationships in campus
Education process,
Political participation and
Belief in God and social concern

RELATIONSHIPS IN CAMPUS
In general social experience, the factors influencing the human relationships are finance, caste, status, beauty etc. The influence of caste and beauty is very much dominant in the Indian context, and all these factors are closely related to each other.
This study focuses on the friendships in campuses and love affairs. The influence of the financial condition color, caste etc are intended to analyse here.

EDUCATION PROCESS
Education system is a topic of discussion for long period. What ever it may be, the products of contemporary college campuses are to be critically analysed. It is to be studied that what kind of perspectives are obtained from the college studies. How socially created norms and values influence the formation of social consciousness of students is another important area of study. This study makes an attempt to analyse these factors shortly.

POLITICAL PARTICIPATION
In campus politics, majority of the students have no participation in decisions and policy making. All students’ organizations are youth or junior wings of the major political parties. Such mother organizations intervene all spheres of campus politics through the student’s organizations, for protecting their vested interests.
In such a context it is to be analysed, the perception of individual students. This study attempt to analyse the political organizations and its effects on ordinary students.

BELIEF IN GOD AND SOCIAL CONCERN
In the Indian society, the position of religion, God and religious institutions are highly important. Even though the religions highlight a lot of values and humanitarian ideologies, the people hold the religious faith for personal gain. The social concern of believers is to be discussed.
To understand the students’ views on religion and God is very important. The perception of student community in this matter also is attempted to analyse here.
PROFILE OF THE RESPONDENTS
Table -1
Gender

Caste
Economic Status
Boys
Girls
Backward
Forward
Lower
Middle
Upper
Regular Students

65%
35%
20%
80%
10%
85%
5%
Professional Students
23%
77%
30%
70%
15%
80%
5%
Table 1 shows the gender, economic status, and caste wise classification of the respondents. Among the total respondents from regular college students, 65% were boys and 35% were girls. In professional college, it was 23% and 77% respectively.
20% Backward students and 80% forward caste students were included in the total respondents, from regular colleges. From professional colleges, it was 30% and 70% respectively.
The economic status of the respondents has classified in to three such as; Lower class, Middle class and Upper class. Among the professional college students who have responded in this study, 10% includes in lower, 85% in middle and 5% in upper class category. In case of regular college students, 15% was included in lower category. 80% students belong to middle and 5% students belong to upper class category.
Among regular college students, boys were more in number than girls who responded in this study; But among professional college students girls were more in number than boys.
Most of the students among both the regular and professional colleges, belong to the middle class income category; and it was ‘forward caste’, students who exceeded in number than backward caste students.

I. THE NATURE OF RELATIONSHIPS OF COLLEGE STUDENTS
For analysing the nature of relationships of college students, the friendship pattern and love affairs are attempted to analyse here.

FRIENDSHIPS
Most of the students who responded in this study do like friendship only 1.2% students from professional college do no like new friendships. The nature of friendships which the students mostly prefer is ‘sharing’, 91% regular college students and 85.7% professional college students have agreed with this opinion. But it is notable that 15% students from professional colleges and 9% students from regular colleges do not prefer friendship with a ‘sharing’ nature. They consider friendships as time passing and others.

NATURE OF FRIENDSHIP
Another fact is that, 21% students of regular colleges and 11% students of professional colleges can not gain intimates who satisfy their interests. Table-2 shows whether the students gain such intimate friends or not.
Table showing whether the students obtain friends who satisfy their interests
Table-2
Yes
Partially
No
Regular students
50%
29%
21%
Professional students
44.5%
44.5%
11%
In case of regular college students, only 50% among them can meet such intimates. 29% can partially and 21% student can not obtain such students, as their friends. In professional colleges the situation is not different from regular colleges. Only 44.5% students can obtain such good friends, who satisfy their interests 44.5% students partially fulfill their friendship need and 11% students hardly meet with such friends.
REASON FOR NOT OBTAINING INTERESTED FRIENDSHIP RELATIONS
CRITERION FOR SELECTING FRIENDS
Table shows the criteriaous adopted by students in selecting their friends.
Table 2.1
Aptitude
Finance
Religion /Caste
Others
Regular students
75%
4.5%
0
20.5%
Professional students
65%
0
0.84%
34.6
75% students in regular colleges and 65% students in professional colleges select their friend on the basis of their aptitudinal equality. Only 4.5% students, that is from regular colleges, select friends on the basis of money. No respondents from professional colleges said that they will select friends on money basis. Religion and caste (communal) base selection is not preferred by regular college students but in professional colleges, there are 0.84% student who select friends on the basis of caste of religion. 20.5% students from regular colleges and 34.6% students from professional colleges select friends on some other basis.
ROLE OF FRIENDS IN SOLVING/ SHARING PROBLEMS
While facing problems, most of the students do not seek help or share with their friends.
Table showing the ways of problem sharing among college students
Table 2.2
Share with friends
Pray to God
Do not share
Others
Regular students
37%
50%
12%
-
Professional students
45%
42%
3%
-
37% Regular students and 45% professional college students use effectively their friendship for problem solving and sharing. 50% regular students and 42% professional students do pray to God in problems. They do not share with their friends. There are students who do not share or even pray to God. They are 12% in regular college students and 3% in professional students.
THOUGHT OF COMMITTING SUICIDE
There are students who have thought even about suicide in campuses. In case of regular college students, 12.5% of them have thought about committing suicide many times. 4% of students responded that, they are thinking about suicide. 29.5% students think very often and 54% students do not think about suicide.
In case of professional students, 10.44% among them have thought about committing suicide. 4.20% students are now thinking about suicide 2.75% and 30.22% students think very often. 52.49% students have not thought and 2.75% said other answers.
THOUGHT OF COMMITTING SUICIDE
EVALUATING CAMPUS FRIENDSHIP
Table showing now students evaluate their friendship relations in campus
Table 2.3
No sincerity
Sincere
Never ending
Others
NA
Regular Students
29%
50%
16.5
4.5
-
Professional students
31.9%
38.6%
7.56%
18.48%
3.46
When evaluating there friendship relations by the students themselves, 29% regular students and 31.9% professional students said that such relations are not genuine. Only 50% regular students and 38.6% professional students said that the campus friendships have sincerity. There are students having the opinions that the campus friendships are never ending also. They are 16% regular students and 7.5% professional students.
O
PINIONS OF STUDENTS ABOUT CAMPUS RELATIONSHIPS
TEACHER–STUDENT RELATIONSHIPS IN CAMPUS
The relationships with teachers are seemed strong and friendly among regular college students than professional college students. In professional college, there are only 7.5% students having a friendly relation with their teachers. At the same time, this relationship among regular college students is 37.5%.
Table showing the intensity of this relationships
Table 2.4
Friendly relations
No friendly relations
Keep some distance
Regular college students
37.5%
12.5%
50%
Professional college students
7.56%
57.28%
35.16
Among regular college students, there are only 12.5% students who have no friendship with their teachers. But it is 57.28% among professional college students. 50% students in regular colleges keep a distance with teachers in their relationship 35.16% students in professional colleges keep the same relationship with their teachers.
FRIENDSHIP RELATIONSHIPS-FACT ANALYSIS
The study reveals that, students are really interested in creating new friendships. Only 1.2% students from professional colleges do not include in this statement. Majority of the students both from professional and regular colleges prefer ‘sharing’ friends. There are only 14.76% students from professional college and 9% students from regular colleges expressed other opinions.
Majority of students select their friends on the basis of their aptitudional equality. Only 0.84% students said that they will select friends on the basis of caste and religion only 4.5 students shall select friends on money basis.
When these factors are analyzing, it can be felt that super majority of students are giving high importance for their friends, there is no caste and money based discrimination in campus and the ‘social democracy’ is practiced in the campuses. But in reality, all these are not only mere concepts but the real picture is far from those concepts also.
It can be understood by analysing the followings.
Whether the students obtain friends who can satisfy their interests or not,
Whether they share their problems with their friends or not,
How the students evaluate the campus relationships etc.
Firstly, there are only 50% students from regular colleges and 44.5% students from professional colleges, who obtain intimate friends from campuses. The reason for not obtaining intimates are lack of openness and lack of sincerity. Only 6.72% students said that time lack is the reason. It is to be thought that why the rest of the students cannot obtain intimates?
A study on ‘problems of ‘Dalit’ students faced in campus’ has proved that, deep friendship between lower caste students and upper caste students are very rare. According to this study, “55% upper caste students have no more than 5 lower caste friends and 45% upper caste students have no relationship with lower caste families”.
In this study, 20% regular college students and 30% professional college students belong to the backward communities.
Secondly, most of the students do not share their problems with their friends. There are only 37% regular college students and 45% professional college students who share their problems and seek help in trouble from their friends. All other students seek some other ways for solving the problems. The number of students who think about suicide is high. 47.51% students from professional college and 46% students from regular college have thought about committing suicide. This also shows the gape in friendships and real picture of campus relationships.
Thirdly, the students themselves evaluate that, there are lack of geniuses in campus relationships. 29% regular students and 31.9% professional students have this Opinions. Student-teacher relations also are problematic. There are very few friendly relationships between teachers and students in campuses. This is only among 7.56% students in professional colleges. Friendly relation with teachers is there, among 37.5% students in regular colleges.
By analyzing all these factors it can be concluded that the friendship relations in campuses are not running through smooth and genuine ways.
LOVE AFFAIRS
To separate love affairs from campuses is impossible, and the nature and determining factors of ‘love’ are rapidly changing day by day.
In this study, 62% professional students and 63% regular college students have expressed their favourable opinion about campus ‘love’.
WHETHER THE CAMPUS LOVE IS GOOD OR NOT COMMENTS
OPINION ABOUT LOVE AFFAIRS IN CAMPUS
Students say that deep love is very rare in campus relations. Only 6% professional students and 33.5% regular students said that the love affairs in campuses are deeper. 60% professional students and 54% regular students say that all relations are just for time passing.
O
PINION ABOUT LOVE AFFAIRS IN CAMPUS
OPINION ABOUT THE CRITERIAN OF AFFAIRS
The criterion for selecting lover is very important in this study. 32% students from professional college and 33.5% students from regular college have an opinion that economic factors are the important criteria. 10% from professional college and 8% from regular college have said that, caste is the criteria. Other students opinion is the major criteria for selecting mate is aptitude and other matters.
ATTRACTIVE FACTOR OF AFFAIRS
Table showing the opinions of students about the attractive factors of affairs
Table 3.1
Colour
Finance
Character
Others
Professional students
22%
21%
23%
34%
Regular students
25%
23%
46%
6%
The important attractive factor which lead to love affairs are colour, financial factors and character 22% students from professional colleges and 25% students from regular colleges responded that colour is the attractive factor in campus love affairs.
There are students with the opinion that finance and character also play important role in campus relations.
Among professional college students, 21% students say that finance is the attractive factor and 23% say that character is important in case of regular college, it is 23% and 46% respectively.
MARRIAGE
Table showing the preference of students to different types of marriage
Table 3.2
Love marriage
Arranged marriage
No marriage
Others
Professional students
17%
64%
7%
12%
Regular students
29.5%
58%
4%
8%
Majority of students do like the arranged system of marriage. 64% students from professional college and 58% students from regular college are in this opinion. There are only 17% professional students and 29.5% regular students who support the love marriages.
LOVE AND MARRIAGE–FACT ANALYSIS
Majority of college students have favourable approach towards the love affairs and they have clear perception also. 62% students from both regular and professional colleges are of this opinion. There are very less number of students who have an infavourable approach towards campus love and love marriages.
It is notable that students have no opinion that, the existing love affairs in the contemporary society have sincere nature. Most of the students have responded in such a way. 54% to 60% students say that all campus affairs are just for time passing. They say that deep love is very rare in campus relations.
33.5% regular students say that there are indepth love affairs in campus, but there are only 6% students are in professional colleges who support this openian. The reason for this difference should have to find out.
Even though majority of students are supportive to the affairs in campus; most of them prefer financially sound relationships. 32% from professional and 33.5% from regular colleges are on this way. Caste also plays a role for selecting a lover.
Majority of students are exponents of love affairs in campus. But there are very less number of students who are ready to get a love marriage. But it has seen that the financial consideration in love affairs is existing in campuses.
EXPONENTS OF LOVE MARRIAGE
The reason for this attitude towards love and marriage in campus can be obtained while anlaysing the determining and influencing factors of love and marriage. Students have responded to this question.
INFLUENCING FACTORS OF AFFAIRS
Table 3.3
Trend
Media
Farsight
Others
Professional students
43%
31%
10%
16%
Regular students
8%
29.5%
54.5%
8%
Table 3.3 shows the opinions of college student about the influencing factors of campus love. There is a clear difference between regular college students and professional college students. ‘New trends’ are put forward by professional college students as one of the major determinant factor. 43% students hold it. But only 8% students in regular colleges accept this opinion. For them, a farsighted life consciousness is the important factor. 54.5% regular college students have highlighted this factor. The influence of ‘media’ is another factor, about that equally put forward by both the regular and professional college students.
By analysing there respondings it can be affirmed that, trends, media and far sights about future are the determining factors of love and marriage. A majority of students like affairs, but the number of students supporting the ‘love marriages’ are very less.
The influence of media among students is increased and it creates new trends in campus. As the important medias are under the control of the consumeristic culture, the major concerns of the media are business and profit. For this an aesthetical consciousness and related ‘economic standards’ have created by these medias. Students are flowing towards such ‘standards’ of aesthetics and ‘economics’. This create a minimum ‘standard’ for love, lover and the life.
A student who is concerned with his future, has to consider these standards of ‘finance’, aesthetics, and some existing values like morality, concern to family etc. Even though he or she is supportive to the campus love and love marriages, while considering all these factors, they can not continue with or dare to hold up his ideology. In fact this social control is dominating on the student’s revolutionary thoughts or the students are governed by these social values. Girls are generally compelled to follow such values. In this study, 35% students from regular colleges and 77% students from professional colleges are girls.
II- PERCEPTION ON ACADEMIC AFFAIRS
It is very important to understand what the students think of their course, faculty, internal assessment system etc. It will be helpful to analysis the educational system which prevailing in the campuses.
Table showing whether the students are satisfied with their course of study
Table 4.1
Satisfied
Not satisfied
Up to a level
Professional students
40%
8%
52%
Regular students
38%
44%
18%
Table 4.1 shows students opinion about there own courses of study. There are only 40% professional students and 38% regular students who are satisfied with course they are studying. 52% professional students and 18% regular students are only partially satisfied. In professional colleges, 8% students are not satisfied with their study. It is notable that, 44% students of regular colleges are not interested/satisfied with their course.
NATURE OF STUDY
Another important part of this analysis is to know what is the nature of studies in campuses. Students opinion is shows in the table 4.2
Table 4.2
Ordinary
Job oriented
Critical
Other
Professional students
23%
57%
20%
-
Regular students
12.5%
37.5%
46%
4%
Most of the students approach the study as job oriented one 37.5% regular students are of this opinion. There are only 57% professional students who study for doing job in that discipline.
The important fact is that there are very less number of students who consider the education for an overall development and change. There are only 46% Regular college students who approach the study critically and curiously. 20% professional students also hold this opinion. The following diagram gives a clear picture.
STUDENTS VIEW ON INTERNAL ASSESSMENT SYSTEM
Internal assessment system has been criticised due to the allegations of students about nepotism and exploitations done by teachers. Here the view of students are being analysed. The diagram shows the students opinion about internal assessment system.
O
PINION OF STUDENTS
33% students from professional colleges viewed that internal assessment is a tool for exploiting students. It is to be noted that, 77% students responded in this study from professional colleges are girls.
Only 28% students from professional colleges and 37.5% students from regular colleges have an opinions that, it is a very helpful to increase discipline.
Some students have an opinion that, internal assessment is helpful to increase students standard. 46% regular students and 30% professional students are holding this opinion.
ACADEMIC AFFAIRS–FACT ANALYSIS
Most of the students do their education for attaining a job and secured life. The number of students who take the education in a serious and critical manner is very less. Regular colleges are better than professional colleges when compare this factor.
The role of teachers is very critical in formation of students perspectives. 55% teachers in regular colleges and 70% teachers in professional colleges do no take the students towards various dimensions of the study process. Students say that there are only 17% teachers in regular colleges and 21% teachers in professional colleges who facilitate the students in such a way.
Education should be helpful in developing perspective for contributing to the society. Most of the students are interested in building a secured life. 44% regular students and 58% professional students are holding this opinion. There are only 12.5% students from regular colleges and 19% students from professional colleges, who like to contribute for the society. The diagram shows the real picture.
S
TUDENT’S AMBITIONS
It means that the consciousness obtained by students from the education process and social relations is, ‘the building up of a secured life is important than social concern’
III- INTERVENTIONS AND PERCEPTION ON POLITICS
Students interventions and views on campus politics are attempted to analyse here. The students have responded to the question, whether the political organizations are a need in campus or not?
Table showing the student’s responding about the need of
Political organizations in campus.
Table 5.1
Organizations are need
Do not consider
Organizations are not a need
Professional students
56%
22%
22%
Regular students
52.5%
33%
15%
56% professional students and 52% regular students are of opinions that political organisations are necessary in campus. There are students opposing this opinions. It includes 22% professional students and 15% regular students. 22% professional students and 33% regular students do not consider the political organisations.
IS POLITICS DIVIDING THE STUDENTS?
Most of the students said that politics make divisions among the students. It is both ideological and communal.
The diagram express the opinion of students on this question
I
S POLITICS MAKE DIVISIONS– STUDENTS OPINION
There are very less number of students who say that politics do not make divisions. 27% professional college students are holding this opinion. In regular college, only 4.5% students have this opinion. Majority of students believe in the role of political organizations in dividing the students on communal or ideological base.
SERVICE OF POLITICAL ORGANIZATIONS IN CAMPUS
Students have responded to the question whether they have received any personal help from political parties, related to their education. Most of the students have not got any kind of help. The diagram shows the respondings of students.
P
ERSONAL HELP FROM POLITICAL ORGANIZATIONS
60% professional students and 75% regular students have not got any kind of personal help related to their educational purpose. There is no huge difference between professional colleges and regular colleges.
POLITICAL PARTICIPATION OF STUDENTS
Most of the students are fully or partially related with students organizations in campus. But the reason for participating or being a member is different. Students have given various reason for their political participation in this study.
Majority of students join with political organizations because of compulsion. 40% students in professional colleges and 41.5% in regular colleges are joined due to this reason. There are 46% students in regular colleges who join with political organizations because of their ideology.
There are some students join with politics just for time passing [12.5% from regular colleges and 7% from professional colleges].
R
EASON FOR POLITICAL MEMBERSHIP
POLITICAL INTERVENTIONS-FACT ANALYSIS
Students view on political organizations are both positively and negatively. But majority of students have given an infavourable opinions about campus politics. About half and more of the total population has expressed their view-that is campus politics is necessary. [56% from professional colleges and 52% from regular colleges]
At the same time, majority of the students say that politics causes for division among the students, both ideological and communal.
The notable fact is that, 40% professional students and 41.5% regular students have joined in political parties because of their compulsion.
About half of the total students have infavourable views about the campus politics.
IV. FAITH, FUTURE AND SOCIAL CONCERN
Faith in God, future and social concern are closely related to each other. Generally speaking, people trust in god for their own prosperity and a safe future. The faith never transforms in to ‘love for all’ or a concern for the society. In campus also no more changes have occurred in faith perceptions.
THE DIAGRAM REVEALS THE INTENSITY OF FAITH IN GOD, IN CAMPUSES
There are very less number of students who have no belief in God. 96% professional students and 92% regular students have trusted with God. 4% of total students replayed that they are in confusion.
FAITH AND FUTURE LIFE
78% professional students and 97.5% regular students believe that there is a strong relation with faith in God and future life. 7.5% regular students and 18% professional students are confused in this matter.
Table shows students view on relationships with faith in God and future life.
Table 5.1
Future is related to faith
Not related
Confusion
Professional students
78%
4%
18%
Regular students
91.5%
8%
0.5%
WHETHER THE SOCIAL ISSUES REFLECT IN CAMPUSES
This happen differently in professional colleges and regular colleges students have responded this questions. The diagram shows the opinion of students
In case of professional colleges 49% students say that campus do not take social issues as its problems. 24% students say that campus hold the social issues 5% students do not mind such matters.
In regular college campuses 62% students are in opinion that the social issues reflect in campus. But 12.5% students do not agree with this. Other students have no clear opinion about this matter.
FAITH AND SOCIAL CONCERN – FACT ANALYSIS
In campus super majority of students are believers of God and they think, the belief in God and future life are closely related. The fact is that, strong belief in God in one hard and thoughts of suicide on the other hand is the real condition of the students. The discussions and reflections on the social issues are also very less.
It prove that, the faith formation that has occurred among the students is not in a humanitarians perspective.
CONCLUSION
To analyse the perceptions of students about relationships, education process, political participation and belief in God and social concern was not an easy task and the result is not complete.
By analysing the views of students in different areas, it can be concluded that the control of the social laws and norms are dominated on the students’ thoughts. It can be seen in the relationship of students in campuses.
Even though all students are expecting good and ‘sharing’ friends, most of them cannot own such relations. The reasons are lack of sincerity, openness etc. All relations, even love affairs are influenced by money factor. There are very less number of students who are supportive to love marriages.
Students view the education as a path for achieving a good job and secured life. Students have both favourable and unfavourable opinion about politics. The general trend shown by the students is, most of the students are believers of God. But there are a lot of socially created components which influence the human relationships and the thoughts of social concern. It should be noted that about 50% students have thought about suicide also. The important positive factor shown by students is, all students do like sincere relations, both in friendships and love affairs.
The study has focused only on the views and opinions of students. The reasons and result are not considered here.
FINDINGS
Students like friendship and their preference is ‘sharing’ friends. Only 1.2% students (professional students) do not like new friendships.
21% regular students and 11% professional students cannot obtain good friendships. Students say that the reasons are lack of openness, lack of sincerity and lack of time.
Criterion for selecting friends is aptitude for majority of students. 0.84% professional students select friends on caste/communal base.
Problem sharing with friends is very less in campuses. Only 37% regular students and 45% professional students do this. Others pray to God and seek other relations.
44% professional students and 46% regular students have thought about suicide.
29% regular students and 31.9% professional students think, the friendships in campus have no sincerity.
In professional colleges, teacher student relationships are not a friendly one. Only 7.56% students have a friendly relation with their teachers. In regular colleges it is only 37.5%
62% professional students and 62.5% regular students have favourable opinions about campus love. Infavourable comment has expressed 6% professional students and 8.5% regular students.
students believe that very rare love affairs have sincerity. Only 6% professional students believe that campus affairs are sincere. Among regular students it is 33.5%
caste, financial status and colour play an important role in selecting lovers. 10% professional students and 8% regular students consider caste. In case of finance it is 32% and 33.5% respectively.
very less students are there to support love marriages [17% professional students and 29% regular students]. 64% regular students and 58% professional students support arranged marriage.
7% professional students and 4% regular students shall avoid marriage.
only 40% professional students are satisfied in their study. It is 38% in case of regular students.
serious and critical studies are rare in campus. While 46% students of regular colleges take the study as a serious process, 37.5% students are doing the study for attaining a job.
students say that internal assessment system help them to improve their standard and discipline (28% professional students and 37.5% regular students)
33% professional students say that internal assessment system shall be a tool for exploiting students. 12.5% regular students also hold this opinion.
most of the students expect a secured life for them. 19% professional students and 12% regular students want to do social works.
50% of the total student population consider campus politics as a need (56% professional students and 52% regular students). 22% professional and 15% regular students do not agree with this.
students have an opinion that campus politics make divisions in the student population. Only 4.5% regular students and 27% professional students do not accept this.
40% professional students and 41.5% regular students have joined with political organizations due to compulsion.
it is in regular colleges, most of the students joined because of ideological reasons. (46%). It is only (13%) among professional students.
96% professional students and 92% regular students do believe in God. There are 4% students both in regular and professional colleges who do not believe in God. 4% students in regular colleges are confused in this matter.
78% professional students and 91.5% regular students believe that future life and faith in God are closely related.

Interview with P.C Vishnunadh, MLA, Former President KSU

Question: Historical relevance of KSU
Vishnunadh: KSU was formed when the first EMS government had been in power in Kerala. That government took fascist approach with everything that it dealt with. They did not accept India’s struggle for independence. They proclaimed that India was not completely freed.
As part of their established curriculums with communist bias they tried to distort history by wrong interpretation. At that point of time KSU was formed for considering the needs of the students to enable a common platform Students who wanted to protest against this fascist policy was under the leadership of the great personalities like Vayalar Ravi, A.K Antony, George Tharakan, and A.C George.The organisation was based in Kollam and Alappuzha districts. KSU is the first student organisation in India to oust a government through a student Movement.
Question: Relevance of KSU in the present Campus?
Vishnunadh: KSU is relevant in each and every period of time. KSU stands for the basic student rights such as the right of education, right for struggle, right for freedom etc. These rights are needed in all times. Now a days KSU is more relevant in Campus mainly because of the commencement of the communal student movements in our Campus. We are a democratic nation and also have a democratic system. But nowadays some communal movements are trying to mislead the students on the tradition and the history of our country.
Question: How do KSU address the new generation in Campus after globalisation ?
Vishnunadh: After the commencement of the globalisation their is a slide change happened in the mindset of the students in Camps. They are become very much careeristic. Most of them are gaining education only for the money. They don’t have any Political or social concern. But the fact that it also have a reverse. That will be happen in our future campus. Some symptoms are shown in our campuses. the Professional colleges are the important tool for expanding globalisation. But nowadays campus politics is very much active in these colleges. We don’t try to plan any separate strategy for themThe students from these professional colleges are coming in front of the politics.
Question:What is KSU’s stand towards the silent struggles like’ free software movement’
Vishnunadh:These types’ struggles in the globalisation contest are very relevant. These types of struggles are introducing the new strategy like using the globalisational strategy for preventing the negative aspects of the globalisation. They can do several creative meaningful resistances in this society. But at the same time these types of struggles are not the solution for solving the all problems in the society. Resistance in the street is the ultimate solution of all types of problems. The strike happened in USA against the attitude of government in the Iraq war. That will create a motivation among the people .in all over the world. Nowadays the relevance of street struggle is very more. Slavery is active in our society. MNC’s brought IT professional from our country. There are no rights with in that system. But nowadays these peoples are very bothered about their rights, Environmental issues cultural issues are very strong in our society So in these days street struggles are very relevant.
Question: Explain the organisaional structure of KSU?
Vishnunadh: The organizational structure is in a hierarchical form. The decision making body ins the State executive committee. The office bearers are the president vice president secretary join secretary like 25members executive committee and the 25 members office bearers are the decision making body. The next body is the district committee. It also has the office bearers such as the president secretary etc. The next body is the block committee and the lower stage is the unit committee. Unit committee is generally active in College. All committee have the same office bearers.
Question: Explain the programme process of KSU?
Vishnunadh:Preparing the separate calendar for the campaigning related with the different issues. And also preparing a separate calendar for the election in the universities and the college campuses.
We are very much alert about the unexpected issues related with the education as well as the social issues. We are regularly collect the membership from the students in the local unit level. Planning about the training programme for deligates and the leaders in the local as well as the state level.
Question: Is KSU a subsidiary wing of the Congress party?
Vishnunadh: KSU follows the ideology of the congress party but there is no internal involvement of Congress party in KSU. KSU is a independent organisation with separate identity. The state body of KSU is the ultimate decision making body.
Question: What are the limitations faced by KSU?
Vishnunadh:There are so many limitations or problems we are facing. The important limitation is the de politicisation of our college campus. It is the vested interested but we are try to resist it in to a great extend. The other important limitation is the Fascist strategy of the other student movement s like KSU and ABVP in our campus. Their only strategy is Violence. They don’t have the strategy of the ideology or dialogue. These are the two major limitations faced by us in the present Kerala Campus

(Interview with Mr. Shajirkhan, State president, AIDSO

Question: Would you explain the context and the historical milestone of AIDSO?
Shajirkhan: After the 1947 the need for a revolutionary student movement was there, because of the imperialistic nature of the post independent government. No promises could be came in to practice which had put forward at the time of the freedom struggle. The formation of AIDSO was done from such a context for the attainm*ent of such rights. Even though there had been exciting organisation like AISF and NSUI nature was not confronting to the imperialistic ideologies. The only revolutionary student’s organisation exciting at that time was the AIDSO.
AIDSO focused on the activities for protecting the educational sector of the country from the distr*active polices of the government. The major struggles lead by the AIDSO are Struggle against the seat reduction at the time of the Nehru ministry, struggle against the increasing of seat, struggle for solving the problems in the privet sector. Struggle for the students rights etc. AIDSO also stud against all the government interventions which aimed at the distraction of educational sector. The struggles against the emergency and for protecting the secular values are notable.
Questions: Comment on the new trends after 1990s?
Shajirkhan: The new trends in our campuses after 1990s are extremely pithy. The responsibility for this situation mainly vested with the SFI in Kerala. The emergence of this situation had been started from the national educational policy in 1986. The student organisations like KSU, SFI,ABVP etc supported the government’s hidden agenda for the de politicisation among the students.
Careerism is another problem, but this though is emerged because of the unemployment in the society. The careeristic approach becomes strong when the students hold up this in campus. The entire syllabus restructured in to a new form. Education aimed at employment. Hence no students have desire to become a ‘Bhagat Singh’. Besides the impact of the globalisation is very critical in our Campus.
Question: How do AIDSO address students from this generation?
Shajirkhan:Students are careeristic and they also have the lack of social concern. But that’s never affected by us because we had a scientific study pattern for understanding the problems and issues. At the same time problems are problems.
Question: What is AIDSO’s stand towards the new silent struggles like free software Movement?
Shajirkhan:It is good to take initiatives like this but the struggles of such organisation do treatment only for a part of the body when it is entirely wounded. Here stern stands, accurate political analysis and factual realizations are needed
There should be a different strategy for struggles. Struggles by using technology are also important. Compartmentalisation of the struggles is not a good strategy. The ultimate intention is the only fact to be considered
Question: What is the relevance of AIDSO in Kerala Campus?
Shajirkhan:In this globalised Society the other student organisations are failure in directing the students in a democratic line. At the same time AIDSO is success in directing the students in a right way. The existence of such a situation makes relevance for the AIDSO.
Question: What is AIDSO’s stand towards reservation?
Shajirkhan: AIDSO stands for a social construction based on the proportional representation. AIDSO is not interested in the separation like backward and forward and not take stand based on this. At the same time we are totally against to this existing system. We need a change from this pathetic discriminative situation.
Question: Do you explain the Programme process of the AIDSO?
Shajirkhan: We don’t have any structural Programme process. All of our members have a clear cut understanding of Society, Campus etc. From our own experiences we will develop the Programme in different level but we never provide any type of special training programme for them. Involvement in the society or Campus or Society is the best training
Question: What are the financial sources of AIDSO?
Shajirkhan:We don’t have any other external sources of the finance. Donation from the senior friends and the money from the membership fees. are the only financial source
of AIDSO They are our motivation. We don’t have any institution under the control of the Kerala state committee.
Question: What are the publications of AIDSO?
Shajirkhan: Agragani Students space, subject based magazines and news letters.
Questions: What are the limitations of AIDSO?
Shajirkhan: Careerism in students. De politicisation of our Campus

Interview with P.Sandheep, National Secretary, ABVP

Question: Would you explain the context, which lead to the formation of ABVP?
Sandeep: India has a great culture with a unique value system and a great history. So we have to redefine the country’s social situation as per our history, culture and our value system. “Vasudaiva Kudumbakam” (The whole world is in a single family) was India’s message to the world. In fact Indian’s had been home to many people from around the world. 28% of world trade was held by India. World’s first University (Nalanda Thakshashila) was in India. And the first student movement in the world was reported here in these Universities. Under the leadership of Guru ‘Chanakkya’of Nalanda University. Students united in protest against the Nanda dynasty of Magadha and as a result they were ousted from the power. In 1948 ABVP took form defend this great history/culture and value system of this great nation, by protesting against every kind of deeds that denies the great tradition.
The first Campaign was about the ‘Vandee Madaram’ and change the name of India as ‘Bharatham’. The ultimate aim of ABVP is the National Reconstruction.. In 1970 ABVP conducted the first rally for the changes of educational reforms. In 1973 ABVP starts Gujarat Movement (Nav Nirman Antholan) and in 1974 the Bihar Movement also. In 1975 Ms.Indiraghandi announced the emergency in India, at that time ABVP also the part of the anti emergency Movement. In 1984 Assam Movement was very active it fight against the infiltration. In 1989 ABVP starts new struggle against the Mandel commission report it named as anti reservation struggle. In 1994 ABVP’s campaign against globalistion named as ‘Swadesi’ Movement
Question: Organistional Structure of ABVP?
Sandeep: It also has a hierarchical structure. The basic structure is from unit’s .From each unit has a president secretary and executive committee members. The units are concentrated in college campuses. The next body is district committee it also have a President Secretary and the executive committee member from each units. The next body is the State Committee It also have President, Secretary and 120 executives from each districts. The ultimate body of ABVP is its National Committee. It also have president, general secretary, 5 secretaries and 150exicutive committee members. Our state Committee HQ is at Trivandrum and National HQ is at Delhi
Question: Programmes?
Sandeep:We are conducting the different programmes for students in different level. We are began a academic year with Membership Campaign. The main aim of this Programme is to find out the students with the good interest. Then we were conducted study camp for these new students for understanding ABVP in detail. After that we were conducted district Study Camps for the leader from the units. It also helpful to them to increase the leadership skills and historical awareness. The next level is the state study Camp for the District executives and leaders for the better awareness and to acure the organizational skills
Question: Financial Sources?
Sandeep:The major source of finance is from the membership fees collected from students. That is helpful to conduct the unit level programmes. As a small portion of membership is send to district committee and state committee .That is helpful to conduct the programmes in state and district levels. The membership fee is the main income for conducting the programme.
Question:What is the Opinion about the Present Campus. ?
Sandeep:In this globalised context students didn’t like the culture and character of our nation. They don’t know the culture and history of our nation. All of them are like to go abroad and to earn money. They don’t like to work with in the country. They don’t have any social commitment and environmental concern all are think only for their selfishness. Basically this is the present mindset of the students in this Present social situation.
Question: Is ABVP a Communal Movement?
Sandeep: ABVP is not a Communal movement. ABVP is a national movement. All types of students are also the part of ABVP. Our basic aim is the Reconstruction of our nation. But the culture and values are closely related Hindu philosophy. That is why people consider ABVP as a communal movement. This is not a religious movement. With the We are respecting the other religion.
Question: What is the relevance of ABVP in present Campus ?
Sandeep: Protection of the culture and value system of our nation is the imp factors in the Indian Context That will be done by the students because student is today’s citizen not tomorrow’s. As the effect of the globalisation students are not aware about the importance of our culture and value system, most of our students follows the values and culture of western countries. Creating awareness is the role of the student movements. But In our social context all other movements are only stand for their political gaining and religious satisfaction. In this context ABVP will have a clear cut role in the present Campuses for aware students for the better national reconstruction on the basis of our tradition and culture. We need a national movement not a political/religious movement. In such a way ABVP is very much relevant in our Campuses and also in the society.
Question: What are the Limitations of ABVP ?
Sandeep: Now our society converted as a highly political one. But we are not a political movement we are the national movement. It is very difficult to work in a crocked political society. That is the main limitation of us. For destroying the culture and value system of our nation the western forces are influence media and to create some misunderstanding among us. That is why we have a communal image. But actually we are against to the communalism. The another limitation faced by us are the violance of the political movements towards us . These are the major limitations faced by the ABVP>
Question: What is ABVP’s stand towards Christian Students organisations?
Sandeep: We have no problem with the Christian Student organisations in India. India has a culture for accommodating the all type of people in all over the world. The basic aim of each and every religion is to provide values to the society. India is a democratic Nation. Each and everyone have a freedom for choosing their religion. In that sense we are respecting all religions. But compelling the conversion of one religion to another is not a good strategy. Most of the Christian Organisations are make some misunderstanding among the people and forced to convert into Christianity. We are totally against to that at the same time we respect the other Christian Organisations for providing the good values to the society.
Question: What is ABVP’s stand towards the Violence happened due to the religious Conversion in India?
Sandeep: We are against to the non democratic religious conversion. It is only in the form of the ideology. Violence is not our way. W are totally against to the violence. But the media created a misunderstanding towards us as a communal movement. Australian Missionary Mr. Graham Stains assassinated due to the effort of Mr. Dhara Singh He is a militant. But Media focused to ABVP. But we are totally against to that type of Violence.
We are ideologically against to the Undemocratic religious conversion but violence is not our way.

Interview with M Swaraj, former State Secretary(SFI)


Question: - Can you explain in which social context SFI was formed? During the formation, to whom did it declare solidarity and whom did it oppose?
Swaraj: - The formation of SFI was not as a new movement. It was a continuation of various progressive movements in the country, which represented similar ideologies. It was during the freedom struggle, the organisation of students took place. The history of freedom movement is the history of freedom struggle against British government. The functioning of the student movements started by declaring solidarity towards freedom struggle. The primary objective of the student movement is accepting the debate for independent India.
In 1936, AISF (All India student federation) was formed with a definite aim. AISF is not the same as the present AISF. The formation of AISF was inaugurated by Pandit Jawaharlal Nehru under the presidency of M.A. Jinnah. Ranadive and Sarvad Mukherjee were elected as leaders, who were later communists. AISF represented principles similar to Congress, Muslim League and Communist ideologies. The formation of this movement was against imperialism and for an independent India. These were the events which formed a base for the ideologies of SFI.
It was due to the ideological confrontation inside AISF, which led to the formation of various regionalist student organisations. KSF (Kerala student federation) was a regionalist student organisation in Kerala. In the post independence period, these movements oriented in solving various problems prevailing in the education sector. Providing social justice and universalisation of education were the basic issues raised by these student organizations. It was due to the collective decision of various student organizations from respected states, in the preparatory committee held in West Bengal, led to the formation of a national organisation SFI. Now it is the 37th year after the formation of SFI. During the formation of SFI, our objective was to organise the students in schools, colleges, and other educational institutions under a common umbrella of SFI. By organizing these students, we stood for the democratic, secularist, socialistic and progressive kind of education in a scientific manner. For the reality of these ideas, we organised struggles.
Question: - What are the gains and losses of SFI?
Swaraj: - During the formation of SFI, the organisation strength was small. Around 10 state units were there at that time. Today, SFI has grown as the largest student organisation in the country. In Kerala all the university unions, majority of college, polytechnic, ITI unions and school parliament are held by SFI. At present the membership of SFI has crossed 40 lakhs. In Kerala itself our membership has crossed 10 lakhs.
From state and national perspective, almost all protests are led by SFI. We have also been able to address and solve problems of students. In the states where the communist party’s influence is less, the influence of SFI is strong. Today the majority of university unions in the country are held by SFI.
If we number the losses, almost 28 comrades were martyred in Kerala itself and we are also having living martyrs such as Simon Britto. In other states also, many comrades were martyred during the struggle.
Question: - In which period or context was SFI strong?
Swaraj: - The intensity of struggles is increasing in each one. The other observations are totally false. There is no reality in saying that 1970’s SFI was the strongest one. This concept was created by the nostalgias of so called intellectuals of that period. In each period SFI was able to intensify its struggle and its influence in the student community. 1990’s SFI was stronger than that of 1970’s; the 2000’s SFI was stronger than the 1990’s. The most intensive struggle of SFI was in the last academic year during the protest against self financing colleges. In that struggle, the police outraged the students. During this outrage, many students including girls were injured. Many students were jailed for over one month. From this perspective the present SFI is the strongest one.
Question: - In the late 1980’s, after the emergence of globalisation, the social condition of the campus has changed. In this context, as the state secretary of SFI can you analyze it?
Swaraj: - In each period, our campus and society had certain weakness. A campus without weakness is just an imagination. In each period SFI functioned in rectifying the weakness. In a period the weakness of campus was the influence of drugs. It was the anti drug squad initiated by SFI, which rectified the weakness. In another period it was the ragging which affected the campus. This weakness was rectified by the formation of anti-ragging squad under the initiative of SFI. In the early 1990’s, it was the globalisation which affected the campus. A new consumerist culture was formed due to the after affects of globalisation. To counter this we organised suitable campaigns. These campaigns addressed at a society level also. We believe that the emergence of self financing colleges was the product of globalisation. This situation arisen due to the wrong policies taken by UDF government. These protests against globalisation gave anew dimension to SFI.
The strikes against self financing colleges were part of anti globalisation campaign. Campus is now a part of globalisation. Today, in colleges money is prioritized to academics and social concern. The university union of SFI conducted campaign against globalisation. In those campaigns they succeeded in awaking the students.
Question: - Now strikes are conducted as an implementation process, did SFI concentrate in providing ideological base to these strikes?
Swaraj: - We should not be afraid in front of globalisation. It is the market of imperialist forces and imperialism is the higher form of capitalism. At Trivandrum, the Kerala university union conducted a student parliament against globalisation. This campaign was inaugurated by the leader of free software movement, Richard Stallman. It was for the first time in the country, the campaign of this genre was conducted. A conference of professional college students in the country was conducted at Trivandrum. During this conference a model act for providing social justice in self financing colleges was framed. It was the first time a student movement was able to frame such an act.
As mentioned earlier the wonderness about 1970’s campus is just an imagination. In each period, the campus was creative. It should not be individualized to certain period. Today more students are participating in the struggles than that of 1970’s. The struggles and campaigns should be according to the context.
Question: - What are the regular programmes of SFI?
Swaraj: - Membership campaign is one of the important regular programmes of SFI. Updating the syllabi, campaigns against communalism and globalisation are other important regular programme conducted by SFI. We also organise campaign related to contemporary issues. These campaigns are organised at college union, regional, state, national and international level. We also conduct study camps, seminars, party conference at various levels.
Question: - How is the organisational structure of SFI?
Swaraj: - The organisation structure starts from the unit to area to district to state to national committees. Each committees has a sub structure called secretariat which takes important decisions. Each secretariat contains secretary, president, joint secretaries, vice presidents, and secretariat members.
Question: - What is the financial source of SFI?
Swaraj: - They are met basically from students itself. Teachers also contribute.
Question: - Does SFI have a relationship with CPI (M)?
Swaraj: - SFI is an independent organisation. There is an ideological similarity between SFI and CPI (M). At government level CPI (M) emphasizes in implementing our stand. But there is no interference by the CPI (M) into our organisational structure. We have independent stand.