By Vitalee Deori
In contemporary India, political discussions are occurring as frequently on social media platforms as they are within Parliament or on the streets. Political dissent has long been shaped through community participation, including public hearings that raised awareness and mobilised people around issues affecting their everyday lives. However, such congregations, assemblies and means of protest or showing dissent are seen to be reducing.
Today, the political landscape is being analyzed, debated and transformed within what is called the digital ‘public sphere’, a digital form that is heavily influenced by smartphones and social media. For an increasing number of Indians, particularly the younger generation, political engagement is less experienced by attending public gatherings and more by the continuous scrolling through social media. From memes and short videos to hashtags and trending debates, digital platforms have emerged as significant venues for political expression, public discontent and civic participation.
In the past few days, a particular internet-driven phenomenon commonly known as the “Cockroach Janata Party” (CJP) has garnered considerable attention on the internet. Initially arising as a response to public discussions emerging out of the comments made by the judiciary’s top-most judge of India, in terms of hierarchy, that called the dissenting voices of the society as ‘cockroaches’.
Given the rising issues of jumping ship by the leaders of the political parties and increasing discontent with political institutions, the movement has progressively evolved into a broader dialogue concerning democracy, accountability and dissent in contemporary India.
The movement signifies a transformation in the culture of political engagement. For numerous young Indians, social media has evolved beyond a mere entertainment platform; it has become a space for discussing elections, critiquing institutions, expressing concerns and exploring political options.
In this context, movements such as the CJP gained momentum not solely due to a comprehensive political ideology, but rather because they resonate with the prevailing public sentiment, characterised by frustration, satire, anxiety and a yearning to be heard.
While the movement primarily exists in the online realm on various social media platforms, its growing popularity prompts significant inquiries regarding the formation of a new kind of politics. Why are numerous young individuals gravitating towards political expression via the internet? What does the spontaneous rise of such movements indicate about the level of trust in institutions and political leaders?
Furthermore, is it possible for ‘digital dissent’ to transcend fleeting viral trends and cause a genuine political transformation? These are a few questions that arise in my mind, which provide a framework for comprehending the rise of what could be termed as “doomscroll politics,” where the constant scrolling through political material has evolved into a distinct form of civic participation.
A New Political Culture
Previously, mainstream political engagement was primarily reliant on rallies, party organisations, and televised debates. In contrast, much of the political discourse now occurs in the online realm. Platforms such as Instagram Reels, YouTube commentary, Twitter trends and meme pages significantly influence public discussions, comparable to traditional newspaper headlines or political addresses.
This transformation is especially pronounced among younger demographics who have been raised in an era dominated by smartphones and high-speed internet. Unlike earlier generations that engaged with politics through conventional media, Gen Z and younger millennials access political information constantly via digital platforms. News updates, political satire and ideological discussions coexist with entertainment content in an unending scrolling experience.
The rise of the CJP exemplifies this evolving political landscape. It does not represent a conventional political movement centred on ideology or party affiliation; rather, it operates through online engagement, symbolism and a collective digital culture. Its swift proliferation illustrates how click-bait humour and satire can serve as instruments of political dialogue and dissent.
The movement’s popularity should not be viewed merely as a fleeting internet phenomenon. It arose during a period when public discontent regarding various political and economic matters was already on the rise. Issues such as unemployment, escalating living expenses, political defections, electoral disputes and diminishing trust in institutions have fostered a broader climate of unease among the population.
For numerous individuals, particularly urban middle-class youth, social media emerged as the most convenient platform for voicing their grievances. These online spaces offer visibility to dissenting content without necessitating formal political engagement. Through the use of memes, anonymous profiles and viral content, users can remain in political discussions while also remaining on the periphery and maintaining anonymity.
The symbolism associated with the ‘cockroach’ also significantly contributed to quick attention and soon people began to interpret the imagery of the cockroach as signifying its survival and resilience traits that resonated with many individuals who felt politically marginalised despite their constant presence in public discussions. The movement’s satirical approach enabled people to confront serious issues using a language that was both relatable and approachable.
Social media serves not merely as a communication platform; it influences identity, perspectives and public consciousness. Political engagement frequently manifests through reposts, comments, memes, livestream discussions and online campaigns, rather than through party gatherings or ideological study groups.
The continuous scrolling through hyper-localised issues, geopolitics, economic issues, political disputes and social tensions has fostered both political awareness and perhaps even a sense of pessimism. Concurrently, it somewhere motivated the users to seek out communities that resonate with their shared frustrations and concerns.
Thus, the ‘Cockroach’ utterance created a new political class that has the potential to decide the course of polity as leaders, dissenters and disruptors with social media as the new medium of communication, political mobilisation and voters’ motivation.
CJP, Gen Z and the Millennials
While the movement is frequently referred to as a “Gen-Z phenomenon,” its support network seems to encompass a wider demographic. Millennials, who lived through the political changes of the 1990s and early 2000s, are also actively involved in online political discussions. Many of them have observed significant occurrences such as economic liberalization, the anti-corruption movement in the form of India Against Corruption (IAC) and the emergence of right-wing politics, most significantly the technological change they witnessed from postcards to smartphones.
Their political experiences are markedly different from those of Gen-Z, yet both cohorts express a growing discontent with traditional politics. For Gen-Z, political involvement is intricately linked to their digital existence.
India has experienced similar instances of political mobilisation among the middle class in its history. The India Against Corruption (IAC) movement during the early 2010s illustrated how widespread public discontent could swiftly evolve into a national political movement. This particular movement was significantly dependent on media exposure, anti-establishment rhetoric and urban engagement.
Nevertheless, there are notable distinctions between past movements and the current landscape of digital activism. The IAC movement featured prominent leadership, physical demonstrations and ultimately transitioned into electoral politics.
In contrast, the present wave of online dissent is characterised by its decentralisation, informality and anonymity. It thrives on the principle of ‘viral’, rather than a structured organisation, which renders movements like the CJP both powerful and unpredictable in a political period that is understood as post-ideological and post-truth.
They possess the ability to shape narratives and swiftly influence public discourse; however, they also face challenges in sustaining long-term momentum. In the absence of well-defined organisational frameworks, online movements risk disappearance once public interest shifts to other matters.
Although the CJP movement is highly visible, it suffers from the very constraints of digital activism as online participation does not necessarily lead to tangible political transformation. While viral content can spark conversations, maintaining long-term involvement necessitates ideology, grassroots organisation, leadership and policy guidance.
Another issue is representation, as the discussions on social media are frequently dominated by urban-educated and internet-savvy individuals. A significant portion of India is comprised of socially as well as economically disadvantaged communities that are often excluded from these dialogues of political change, as they are stereotyped to politics of identity, autonomy and representation.
Hence, digital movements may not adequately represent the complete spectrum of political perspectives within the Indian Union. Furthermore, political observers contend that activism conducted over the internet bears the risk of becoming performative, where superficial participation takes the place of genuine political engagement.
There is a genuine thought that activities such as posting, sharing or commenting may foster a sense of involvement without leading to meaningful change in reality. However, one needs to understand that such phenomena assert that online platforms are crucial, as they offer citizens avenues to question authority and voice dissent without restriction at a time when the television media is highly criticized for being owned by conglomerates that are sympathetic to the party in power.
The emergence of the “Cockroach Janata Party” signifies a broader shift occurring within Indian politics. Political participation today transcends traditional boundaries of rallies, televised debates, and party headquarters; it now permeates memes, comment sections, livestreams, and social media platforms.
The future of movements like the CJP as enduring political entities remains ambiguous, yet their rise underscores a heightened eagerness among citizens, particularly the youth, to challenge institutions, voice their frustrations and engage in public discussions through digital channels.
More than merely an organised political entity, the CJP embodies the sentiments of a generation navigating between anxiety, satire and even optimism. Lastly, it is the contradiction of hope and hopelessness that has driven such a movement, as a tremendous need is being felt by a new generation of political actors in a world mired by violence, manipulation and injustice of all kinds.