The image of the “angry young man” from 1980s Bollywood evokes a rebellious figure defying an oppressive authority figure. Salim-Javed’s protagonists dealt with bourgeois antagonists. Characters in films like Zanjeer (1973), Deewaar (1975), and many other such films lamented an unjust social structure, performed heroic acts, and “protected” the women around them.
The righteous protagonist was a “savior.” Women needed to be “saved,” even if they disagreed. The “young woman” remained somehow unable to defy authority and stand up for herself. Popular cinema not only influences but also reflects the collective imagination of a society. The big screen in the cinema merely rewards the products of this collective imagination.
The complete absence or token representation of women in most popular political movements is evidence of the “savior complex” among men and the inadequate representation of women in society at large, a phenomenon also reflected in popular cinema. The country has a significant number of female political leaders, but women in leadership positions are still considered an exception.
However, a series of protests in 2026, including the July CJP protests against the NEET paper leak, the September protests against rising cases of sexual violence, and the October protests against unfair electoral practices and the special intensive revision of electoral rolls, have marked a significant shift in the evolution of social movements in India. A throng of women came forward to voice their dissent, and many emerged as political leaders.
Reclaiming space through satire
“Ek kachori do samosa, in mardon ka kya bharosa” is a slogan that has been occupying our Instagram feeds lately. The slogan questions the trustworthiness of men and serves as a satirical form of dissent, channeling the anger of this country’s women against male-centered social arrangements that aim to morally police women at every turn.
A generation of young women has grown up consuming problematic, misogynistic content from cinema and popular media. But in stark contrast, this generation also has relatively higher enrollment rates in schools and universities and therefore greater access to feminist literature. This is not to say that those who do not have access to feminist literature cannot be feminists. Rather, representation creates access to spaces that can serve as sites for organization and disagreement. We have had a significant number of women leading political parties and holding significant positions within the state, yet such cases have largely been viewed as exceptions rather than the norm.
The change is visible in the ongoing protests, where women are at the center. These young women are saddened by how their families, universities, cities and the government have failed them. This is reminiscent of the way Salim-Javed’s “angry young man” has been failed by broader socio-economic and political structures. But unlike the “angry young man” who resorted to violent spectacles and often used unfair means, these angry young women turn to politics and dissent to make their voices heard.
Women belonging to student and youth organizations have taken to the streets to demand accountability. With the ongoing protests, women in leadership positions no longer seem to be an exception.
“Angry” and “young” voices of dissent are emerging
All India Students’ Association (AISA) president and activist Neha Bora has emerged as a new youth icon. With her impeccable oratorical skills and unwavering defiance, she has become the face of student protests.
Another important dissident voice is Gurmehar Kaur, a member of the Indian Youth Congress (IYC), who directly opposes the state and its brutal repression of dissidents. In one instance, she was seen standing in front of a police van carrying arrested protesters, strongly confronting police and refusing to back down.
Sonali Yadav, president of the Allahabad University unit of the All India Students’ Association (AISA) and an activist, has recently come into the limelight for her rousing speeches and for leading the protests in Allahabad. In one viral videoSonali is seen leading a large crowd and raising slogans proclaiming the beginning of a revolution: “Inquilab Aayega (The revolution will come).”
These are just a few of the many women who have made their presence felt in the ongoing protests. They are neither victims nor idolized figures on pedestals. Rather, they are at the forefront of voicing their dissent and holding those responsible accountable. They are not the “perfect” protesters that the state wants, but rather the ones who ask questions that make those in power uncomfortable. They are not just extraordinary individuals, but part of a powerful collective. They stand not on the sidelines, but at the center of the stage – grim, looking their oppressors in the eyes and refusing to give in.
Be it Neha, Gurmehar or Sonali, women are increasingly reclaiming their rightful place in political movements. Such reclamation is often a “culture shock”. But times are changing. India has had strong female leaders in the past; However, the current moment could pave the way for better representation and many more female leaders. The emergence of the “angry young woman” on India’s political scene holds the potential to change the shape of Indian politics for the better.
I recently completed my postgraduate studies in Sociology from Christ (deemed to be a university), Bangalore. I am preparing for the entrance exam for the doctorate and am aiming for a career in science.