LEARNING TO QUESTION: MY PATH TO POLITICAL LITERACY

There is a small habit we all have: we ask questions. We ask about the cost of flour, pulses, rice, oil, or soap before purchasing. We inquire whether there is any adulteration in the flour, whether the rice contains stones, or whether the soap produces a good foam. When we purchase a motorcycle, we inquire whether the mileage is good and whether the after-sales service is good. Even when we are purchasing a small pen, we take pains to inspect everything. For each little thing, we ask so many questions, except one. When we select our government, when we elect someone who will be in power for the next five years, how many questions do we pose at that time?

I hardly ever paid attention to political matters before going to PACPET (Phule Ambedkar Centre for Philosophy and English Training in Hyderabad, Telangana). My friends would ask me questions such as, “Which political party do you belong to?” or “What do you think about current government policies?” I would shrug and say to myself, “Why should I bother? Even I won't be able to fix these issues anyway, and what will be the benefits for me by knowing all these?” Like many young citizens, I used to think that political literacy is not necessary for ordinary people. It was something for intellectuals and politicians. But the experiences at PACPET totally erased that perception from my mind. Through lectures, discussions, and debates, I realised that political literacy is necessary for all citizens, because without it, we are silent bystanders to injustice, inequality, and corruption.

There was one particular moment that lingered with me when our faculty played Vilas Ghogre's song “Katha Suno Re Logo”. The lyrics describe the struggles of the working classes: “We are the people who build your great houses, but we are living houseless without food and health. We colour your clothes, craft your furniture, and yet enjoy none of these. We are compelled to live on walkways, while you relish in the wealth we generate”. The song captures the spirit of questioning authority, recognising injustice, and demanding accountability. It taught me that political awareness is not theoretical; it is the cry of the marginalised calling for justice and dignity.

This questioning is vital. When citizens are politically conscious, they can hold governments accountable, keep them honest, and avoid exploitation. Political literacy is not the work of politicians; it is every individual's responsibility. I recall sitting under a tree for one lecture, where we discussed about Jaypal Singh’s speech in the Constituent Assembly, where he said, “You cannot teach democracy to the tribal people; you have to learn democratic ways from them. They are the most democratic people on earth. This country should be proud of the tradition of democracy prevalent and practised by the tribal communities, free from inequality, discrimination and disadvantages imposed on one section by another without any reason or logic. They have historically defended their resources and land, which shows that the oppressed and marginalised are aware of governance and responsibility.

PACPET also helped me to perceive politics in the microcosm of daily life. Families have rules and chains of command like states. Fathers are the ones who decide like prime ministers, sons get more liberty than daughters, and girls are expected to do domestic work along with their mothers. When a daughter questions them, she is exercising her rights, as citizens exercise theirs within a state. By not questioning, inequality is not challenged, in houses as well as in government. Silence enables oppression to continue.

Many educated individuals disown politics as a “dirty world” and discourage women and young people from joining in. But the price of not participating is more: others will legislate over what we eat, where we live, how we speak, and even how we think. Politics shapes every breath of our social life, and if we fail to participate, we surrender our freedom to those who misuse it.

Democracy, which we read about in school books, is “by the people, for the people, and of the people.” But in reality, the ruling class of intellectuals makes the decisions and policies, as Ambedkar points out in Annihilation of Caste. These elites form laws that serve themselves, not the marginalised or oppressed groups. This renders questioning, criticism, and political participation even more crucial.

PACPET in itself is a testament to the India that we must become. Students from all parts of India, from various religions, castes, and cultures, cohabit and learn together without any discrimination. We dine, learn, share food, without any discrimination between Muslims, Hindus, Christians, Buddhists and others. Within 25 days, PACPET had inculcated in me equality not as a concept, but as a lived experience.

A personal experience from PACPET has strengthened the value of questioning authority. Our PACPET training was originally 30 days, but because of the holidays for Dussehra, it was reduced to 25 days. On the first day, our faculty told us that there would be no outside and cultural activities. Even so, when one of our batch mates had a birthday during the course time, we wanted to celebrate. As I was one of the four academic in-charges, I volunteered to request permission from our faculty. Initially, it was denied, but I questioned respectfully, telling how celebration can help us to get socialised and help us understand and experience the core of team collaboration, leadership and responsibilities. Then our request was accepted. If we hadn't questioned, the celebration and learning experience would have gone down the drain. This tiny moment reflected a greater truth: if people don't protest against government decisions, rights are lost and the oppressed continue to suffer.

This experience reminded me of a powerful scene from Shah Rukh Khan’s Jawan. Where he emphasises the importance of questioning by saying that “Rather than voting on religious, money, caste, or community lines, question those who approach you for your vote. Question them, 'What will you do for me in the next five years? What will you do for the education of my children? What will you do to give employment? If I become sick, what will you do for my family? What will you do to push this nation forward? Make your finger question before you vote. Because if you do this, you won't require any Vikram Rathore or Azad to repair the country's healthcare system or to support poor farmers. You will be sufficient with just your finger. Because your finger is very powerful. And if you agree to this, my demand, then who will actually get freedom? You will. Each one of you will get freedom from poverty, injustice, and corruption. Just have a little faith in your finger. Use it. Use it wisely.”

This idea also echoes the wisdom of Dr B.R. Ambedkar, who said in the Constituent Assembly speech on 25 November 1949, “However good a constitution may be, if those who are implementing it are not good, it will prove to be bad. However bad a constitution may be, if those who are implementing it are good, it will prove to be good.” He concluded by reminding the citizens that the most powerful weapon in a democracy is not wealth, it is the vote, and the real change does not come merely from systems or laws, but from the moral strength and integrity of those in power, so we must have to use our power (vote) wisely.

PACPET showed me how to see these words in action. Questioning is not abstract; it is practical. It can transform governance, defend rights, and empower citizens. The Nirbhaya agitations demonstrated the ability of public indignation and collective questioning to change laws and mindsets towards women's safety. The farmers' agitations proved that even a scattered rural community could question policies, seek justice, and claim their rights.

Political consciousness and questioning are not unique to India. Take the instance of Nepal, where the youth and Gen Z activists made the government rethink its policies and even step down after banning some popular apps, showing how people coming together with questions can keep governments in check. Likewise, in Bangladesh, citizens have engaged and protested against decisions that affect digital liberties and civic rights, demonstrating that an informed citizenry can directly impact government. These instances reveal that where young citizens are empowered and politically engaged, they can turn back injustices, compel transparency, and strengthen systems.

We should emphasise the need to teach political literacy since childhood. Children have questions naturally, but most of the time, their questions are brushed aside. We have to encourage and respond to them patiently. Only through the fostering of a questioning attitude at an early stage can we build politically conscious and responsible citizens who expect justice, equality, and accountability.

Through PACPET, I realised that political literacy is not just knowledge; it is a habit, an attitude, and a duty. It is questioning, challenging, upholding what is right, and not being silenced in the presence of injustice. My 25 days at PACPET were not only about lectures and discussions, it was about learning the core of democracy, equality, and social responsibility. I came home not only with lessons, but with a purpose: to question, to act, and to contribute to a society in which citizens are informed, engaged, and empowered. The path to political literacy is individual, transformational, and continuous. PACPET reminded me that real freedom is not in laws or votes, but in the ability to question, to articulate, and to be involved in creating the society in which we live.

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