The protest movements are very much in discussion these days. New centers of this movement are emerging in many cities of the country. What is happening there is also under discussion. Such protests are considered to be one of the key elements of any democracy. The specialty of democracy is that it also gives platform to opposition within itself. Indian democracy has strengthened itself by incorporating many disagreements and resistance, incorporating them into itself. Of course, such protest also has a social and legal dignity. Within this dignity, the opposition creates many creative forms of expression of disagreements.
   In Western societies, in social gatherings such as ‘Carnival’, people have been creating a culture of protest by putting various masks on their mouths, playing various instruments, mimicking the opponents. However, in terms of creativity, India’s protest movement is no less. During the Emergency when it was not easy to protest openly, people started a new culture of protest by writing poems, slogans on the walls, making posters. It is of course that often the violence during such protest movements is more discussed, which in the end weakens it. On the other hand, the creativity of her message makes her strong. 
   The people who had been displaced by the resistance movements against the construction of large dams on the rivers, tried to reshape the protest by staying in water for several days. At the time of the Assam Movement, a new experiment of protest by beating the plate at a certain time was made. While forms of protest such as strike and kambandi developed in western industrial society and came to India from there, creative forms of resistance like fasting, satyagraha etc. emerged in our politics emerging from Mahatma Gandhi and Gandhian movements. When the Simon Commission came to India, it was opposed by flying kites in many places. This trend of opposition from kites is visible again these days. Social media has also given the protest a new platform. It is also believed that this protects people from both street violence and repression. However, this medium is gradually becoming less talked about as a platform for protest, and more for oral violence. 
Cartoons have also been effective weapons of resistance all over the world. Cartoons of RK Laxman, Shankar, Irrfan have been opposed to many decisions of governance and power in India. These cartoons can be seen at times in the capitals of Mumbai, Delhi and the states, from the pages of newspapers and magazines, in the hands of protesters on the streets. The protest movements of students and youth are often remembered for violence, sabotage, but many of them also have elements of creativity. Later this violence kills such movements. At least India’s history is that violent movements were neither popular nor long-lived.
These kinds of protest movements are not just tools of opposition, they also give opportunity to the government and ruling parties to mobilize people around their vote and give their base a political strength. These days when there are agitations against the Citizenship Amendment Act in the country, the Bharatiya Janata Party has organized agitations, demonstrations and rallies in support of it. In a way, the protest movements that took place across the country gave the BJP an opportunity to interact and communicate with its voters afresh.
There is also an element of suggestion for the government in protest movements and an element of hope in it. Sometimes governments listen and understand them. Work towards the elimination of that protest. Many times she even ignores it. The labor movements have a history of accepting many demands. All this does not happen so easily in the case of political movements. This is possible only when the public pressure becomes so great that no other fodder remains.
Constructive resistance and protests and movements within the limits of society and constitution make democracy benign and effective, but violence, lathis and stonewalling make the culture of protest in democracy unobtrusive. Gandhiji’s complete resistance stems from the creative use of the spirit of non-violence. Non-violence was not only a life value for him, but was also the biggest tool of protest. Bahujan Samaj Party leader Kanshi Ram believed that if Dalits ever violently protested against power, violence would weaken their action and their movement. Ambedkar himself had a similar opinion. Constructive opposition to the constitution and social limits can only be effective. Sensitive power listens to them many times and listening to the suggestions hidden in the actions of protest shapes a democracy based on cohesion. Formats of resistance actions, Expressions and messages also inspire power to communicate with the public many times, and at times also force it. It is seen that at times protest movements make power benign, and sometimes vice versa, when governments make protest movements benign.


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