We express our concern on the police raid of the house of Sri Dandapani Mohapatra, a writer and journalist. On 11th March 2010, while Sri Mohapatra was away in some meeting, violating all procedures, the police raided his house for nearly six hours ransacking all his belongings and not even allowing his ailing wife and children to take their food. The police had not given a copy of any search warrant to his family members, nor stated any reason for the raid. As per Sri Mohapatra the police took away a number of old journals such as Ghadaghadi, Inquilab and Marga O Chinta – none of which is proscribed by the government – without giving a seizure list, which is mandatory. In a democratic set up of government to possess such materials is within the purview of freedom of thought and expression. Strangely, the police have taken the signatures of Sri Mohaptra’s son and that of the local Sarpanch on a number of plain sheets of paper. We learnt from Sri Mohapatra that after raiding the house, the SDPO Chhatrapur had threatened him on the same day in the evening asking him to come to the Police station by 15th of March or face the dire consequences. It is ascertained from Sri Mohaptra that no criminal case is pending against him under any allegation. This is outright police highhandedness and gross misuse of power.
After talking to Sri Mohapatra and on perusal of some of his writings we have reasons to believe that the only intention of the police in raiding the house of Sri Mohapatra could be to suppress his dissent opinion – which he has been expressing through his writings continuously for the last many years – simply by terrorizing. It needs to be noted that Sri Dandapani Mohapatra is the General Secretary of Dakhshina Odisha Sahitya Sammelani, a literary organization of south Orissa, and has been associated with writing and publishing for a long time. He was publishing a satirical magazine called Ghadaghadi between 1984 to 1990. He has published a few books of his poems. Currently, he has been writing for a weekly tabloid called ‘Sahanamela’.
It is a matter of concern that the police, without following the due process of law, have disclosed to a section of media that the raid was undertaken due to suspected Maoist links.
We condemn the police action as it violates the fundamental rights of personal liberty as well as freedom of speech and expression. The police highhandedness is not only directed against the expression of dissent of Sri Mahapatra, it also gives a red signal to all such persons who express their dissent fearlessly. We urge upon the government to stop this undemocratic practice in general and to conduct a high level inquiry into the incident. We also appeal to all the freedom loving people to condemn such undemocratic activities.
Pramodini Pradhan, Convenor, PUCL –Bhubaneswar Biswapriya Kanungo, Advocate and Human Rights Activist
To: The President of India
The President of India,
Rashtrapati Bhavan,
New Delhi – 110 004.
Dear Madam Visitor,
Subject: Assault on Democracy
On 18 February 2010, the Delhi Police presented a charge-sheet against Mr. Kobad Ghandy. This document also alleges criminal activities, and support for criminal activities, against several individuals and organisations that have been active in safeguarding and promoting civil and democratic rights, for several decades now. These organisations and individuals have been actively protesting the violation of civil and democratic rights of large numbers of people in the context of ‘Operation Green Hunt’ – the government’s military offensive against ‘Maoists’. Several of those affected by the allegations in the charge-sheet are members of the academic community of Universities in Delhi, who also happen to share in the work and activities of the organisations identified in it.
The allegations against these individuals and organisations are utterly baseless and unsubstantiated; they consequently appear to be motivated solely by the government’s intention to silence all such protests, and to criminalise all such legitimate and democratic activities. This is in continuation with intensifying attempts by the state to curtail spaces for democratic dissent and protest, within and outside the university, and indeed, to erode the very principles of democracy.
Worldwide, universities have traditionally been a crucial space for freedom of expression, the exploration of ideas and critical debate. They have always been, and should always be, sites where even the strongest critique of the state can be – in fact, must and should be – made possible. This is an essential character, not just of the university as an institution, but of the democratic principles of the society it exists in. The attempt to silence these individuals and organisations, therefore constitutes an assault on this very fundamental essence of the university, as well as on the character of democratic society.
We would like to unequivocally affirm that, for the university to remain a space in which democratic principles and practices are sacrosanct and inviolable, the voices that emerge from it must be allowed to do so freely. We consequently also strongly condemn attempts like the baseless allegations in the charge-sheet, to violate precisely this quality of the university and its community.
We request you, in your capacity as Visitor of Delhi University and Jawaharlal Nehru University, to intervene and protect the universities and their communities from such assaults. We also request you to ensure that the individuals and organisations targeted in the charge-sheet are not victimised by the baselessly punitive and retributive actions of the state, and that their civil and democratic rights are upheld.
In this interview Leo Panitch deals with the problems of working class politics and organisation – of trade unions, parties, bureaucratisation and social democracy. There is a very interesting discussion of the Soviet experience and on the international left’s attitude towards various transformatory praxes and experiments throughout the world, including the Latin American.
We the undersigned are writing to you in the backdrop of the fact that Dr E Rati Rao, a senior scientist, long-standing activist of the women’s rights movement, Vice-President of PUCL-Karnataka and Vice President of the All India Progressive Women’s Association (AIPWA) has recently been charged with sedition by the police of the state that you govern – Karnataka.
Dr. Rati Rao was Editor of an in-house PUCL-Karnataka Kannada language bulletin (called PUCL Varthapatra) for private circulation among PUCL members – and it is this bulletin (last published in 2007) that is the supposed basis for the charges of ‘sedition’.
The FIR against Dr. Rati Rao accuses her of publishing the PUCL bulletin that is “favoring naxals and Muslims and is propagating that the police are killing innocent people in the name of encounter”; that “calls upon dalits, women, minorities, farmers and adivasis to build organizations in order to fight for their rights”; that “accuses the Sangh Parivar in Karavali (coastal Karnataka) of indulging in false propaganda and fueling communal disharmony” and “calls upon the secular forces to raise their voice against such spread of communal hate”; and “by raising such issues incite and spread intolerance, disbelief, discontent amongst the public”; that “in the name of doing good to the dalits, women, minorities, & adivasis the said bulletin is spreading false information against the casteist & communal Government…It is propagating intolerance, disbelief, and discontent amongst the Government officials.”
The sections under which Dr. Rati Rao has been booked are Section 124 A (Sedition), Section 505 (False statement, rumour, etc., circulated with intent to cause mutiny or cause communal discord) and sections of the Press Act that relate to knowingly spreading false information. The PUCL Bulletin in question had discussed the attacks on the Christian community in Karnataka and had indicted the Government for failing to do enough to protect the minority community from attack.
Going by the FIR against Dr. Rati Rao, are we, the citizens of India, to believe that in the eyes of the BJP-ruled Karnataka today, it is ‘sedition’ to avail the basic democratic right (and duty) of resisting communal hate campaigns and extra-judicial killings by the police; of asserting secularism; of encouraging dalits, women, minorities, farmers and adivasis to organize for their rights; and of asking why the Government is failing to prevent attacks on minorities and dalits?! Is it because the Karnataka Government itself is colluding in the attacks on women, dalits, minorities and human rights that it feels so threatened by democratic activists who take up such issues? Is the Government of Karnataka out to muzzle every voice of democracy and dissent?
We find it ironic that while the Karnataka police does not book the Sangh outfits for spreading rumours galore of ‘love jehad’ and ‘forced conversion’ etc to target Muslims and Christians, nor for violating the Constitution by indulging in communal violence – people like Dr. Rati Rao who have devoted their lives to defending constitutional liberties are accused of sedition and activists seeking to bring facts to light are booked for ‘spreading rumour’!
Dr Rati Rao is a scientist and researcher specializing in food microbiology, and retired as the Deputy Director of the CFTRI (Central Food Technological Research Institute). She has a history of several decades of democratic activism – first in the student movement, then in the women’s movement with the Samata Progressive Women’s Forum, Mysore since 1978 and as a prominent figure in the autonomous women’s movement right since the 1980s; and long associated with the Left and progressive movement and the human rights movement, especially the PUCL.
Why was a bulletin last published in 2007 dug out now, three years later, for punitive action by the Karnataka Government? We believe it is merely a pretext to intimidate Dr. Rati Rao, who has in recent times, as National Vice President of the All India Progressive Women’s Association (AIPWA) been visiting Karnataka villages to organize rural poor women to fight for their rights, who was recently part of a fact-finding to expose the atrocities against Dalits in Chitradurga district of Karnataka, and who recently participated in a National Convention against Sexual violence and State Repression in Raipur, Chhattisgarh.
To us it is clear that the charge against Dr. Rati Rao is part of a calculated campaign of harassment of civil liberties and democratic activists and crackdown on dissent that has marked the BJP regime in Karnataka and the ‘Operation Greenhunt’ of the central government.
We the undersigned condemn the trumped up charges against a respected member of the democratic rights and women’s movement and demand your immediate intervention to ensure that the charges be immediately withdrawn.
Every conscious citizen is aware that the proposed operation Green Hunt, ostensibly to deal with the Maoist armed struggle, is an event with ominous portents. It can be argued that the events that are unfolding have consequences that go much beyond the attempted military solution to problems that are essentially political and economic in nature.
That the intended target of the government is much larger than the stated target is becoming obvious in the statements and actions of the state. Witness how in the aftermath of the Silda action the Home Minister Mr. P C Chidambaram tried to steam roll all the critiques of the government into Maoist sympathisers, completely ignoring the fact that criticising the human rights violation of the government is not tantamount to a support of the Maoists. More recently, the charge sheet on Mr. Kobad Ghandy, filed by the Delhi Police, mentioned some prominent democratic and civil liberties organisations and activists as fronts of the Communist Party of India (Maoist). Obviously, the intended targets of the state are not simply the Maoist party but all such organisations and individual that have been critical of the state’s developmental policy and track record on human rights. A fact testified by the assault of rights activists and Gandhian organisations in Chhattisgarh.
The manner in which the central government wants to deploy paramilitary forces in the so-called sensitive states betrays the state’s unstated agenda in three respects. First, the attempt to cajole and pressurise the reluctant chief ministers of Bihar and Jharkhand through media propaganda and other kinds of pressure and persuasion is a testimony of the attempt to redefine centre-state relationship in the favour of the centre; even on the issue of law and order which is a state subject.
Second, deployment of armed paramilitary forces through a central fiat amounts to imposition of armed paramilitary forces over civilian administration. This is permissible only under emergency. Yet the government is not declaring emergency since such a declaration obliges the government for a mandatory review of the declaration every six months. The government has therefore imposed a de facto emergency without actually declaring it. Thus it has claimed unfettered power without any legal or time bound restraint, in other words it has claimed impunity in the area of operation Green Hunt. Experience of use of armed and paramilitary forces provided with impunity, for instance in the north eastern states and J& K has been that the number of civilian casualty and the erosion of human rights is unacceptably high. In other words the casualty, repression and oppression of the civilian population living in the areas of operation green hunt will be dramatically higher than the stated targets of operation green hunt. In fact, the plight of the civilian population is further compounded since they have been also targeted in some instance by the guerrilla forces.
Third, the initiation of the inter-state counter naxal operation is actually a part of the oft stated plan of the centre to restructure and centralise internal security apparatus. Thus, this is a decisive shift of law and order and policing from the state subject. Over the period of last more than two decades several issues of state subject have been taken over by the centre, for instance forest, roads, port management and now policing. These are portents of a shift towards a more unitary form of governments. Could this also be seen as imposition of a Presidential form of government by stealth? It ought to be pointed out here that this idea had been mooted by Indira Gandhi and Atal Bihari Vajpayee during their respective tenures as Prime Minister.
To cut a long story short the current operation while stated to be against the Communist Party of India (Maoist) has a much larger unstated target. It threatens to trespass the safety and security of the indigenous and tribal people in the operation area, it seeks to trespass on the fundamental rights of the citizens of the country and finally, it seeks to redefine the structure of governance of the country. It is evident, therefore, the current offensive is quite comprehensive and seeks to impact upon a cross section of political process and the life and rights of common citizens. It stands to reason that such a challenge requires a resistance that is imaginative and flexible enough to include the opinions of all the stake holders that are to be impacted.
The Delhi University Campaign Against War on People invites concerned organizations and individuals for a preparatory meeting to address issues of state violence and repression and the erosion of democratic spaces, currently epitomised by ‘Operation Green Hunt’. The objective of this preparatory meeting is to jointly organize a future course of action.
Date and time: 12.03.2010, 2:30 p.m.
Venue: Room no. 207, Indian Social Institute, Lodhi Road, New Delhi.
Is the semester system good or bad? If we say it is bad then why do we say so? I would say, and many might concur that privatization of the educational sector is also bad. Why do we say that? In the final session, we will discuss ‘politics in the university;’ why do we need a politics at all here? To begin to answer any such questions a more fundamental question needs to be addressed. What is the university and what do we do here?
The university is a workplace, where students, teachers and the karmcharis work. What is work about? It is about production – human beings are creative, and we create in our workplace. As creative beings we find fulfilment in what we create; what we create is an extension of ourselves, through which we reach out to others who are also part of society. In the university knowledge is produced; we study, teach, research and discuss. As creative beings involved in the production/creation of knowledge it is through the knowledge we produce that we put forth ourselves, our identities to the world. To truly find fulfilment, to be happy in other words, we would like to determine what we create, how we create and with what we create; this holds equally for teaching, learning, researching and by extension discussing. Although some could argue that the work place, in this case the university is not that important a site in our lives, home is more important. But honestly, we spend so much of our time and energy here, that it would be foolish to argue that it has no bearing on our happiness; some amount of thinking should make this seem self-evident. So then assuming that for happiness it is necessary for this space in its capacity as a workplace be fulfilling, we can contend that: it is important for us to have a say in the decisions that determine its running. So if new changes are being imposed into its structure, we as the people who work here, and to whom by extension this place belongs, have the right to not accept these changes, and even to remodel older structures. What determines our likes and dislikes is the ability or inability of these structures to gives us space for the fulfilment of our creativity.
In this framework of ‘those who work’ in the university, students are an uncomfortable fit. When the teachers view them, or the administration, the students are either consumers or products. They are paying for a commodity, education, which they should get – so if teachers go on strike, they break the producer-consumer pact. Or it is the task of the teachers to prepare students for the market, so if they go on strike, they are hindering production. When individuals situated in the university, as subjects, look at the university, they see that while for those who “work” here it is the permanent site of labour, for the majority of the students, it fails to have any connotations of finality. Studenthood is a temporary state, a purgatorial interlude that precedes entry into the heaven of work and salaries. When one tries to “politicize” this space, one of the main problems one faces is that students do not feel that they have much to gain by its improvement – “I’m here only for one more year.”
A substantial number of professors have been cribbing about the semester system, but there is not much they can do. They are afraid to go on strike, because they themselves feel that by hindering production and by breaking the consumer pact they will be ‘harming careers’ and might bring the wrath of the ministry on them. On there own, they cannot stop these developments. They need to communicate with the students, establish a bond altogether different from the pedagogic one that exists right now. They need to be able to think about students differently, students as part of the same continuum as they, working in the university, desiring fulfilment, affected by what affects the teachers. In a system where value is eternally deferred, the formal manifestation being exchange value, even when they start getting salaries they don’t get fulfilment. What is common to the time when they will get salaries and now, is that in both realms they labour, work, make use of their creativity, and in circumstances that they do not determine.
If I were to translate ‘creativity’ in the register that agitational politics usually makes use of: it is nothing but our capacity and need to labour. Understanding creativity like this would allow us to elaborate upon the nature of the said continuum. When Marx says ‘working class,’ does he mean only the ‘male, white, industrial proletariat?’ Maybe. But what was the logic behind designating somebody a worker? The working class is that section of the people on which work is imposed; the people who are alienated from their creativity, who are forced to create in circumstances that they do not want to create in, and who as a result will have to fight to be able to determine these circumstances. There was another concept, that Marx often made use of: the collective worker. The collective worker is this continuum, a continuum beyond localized time or space, of the working class subjectivity. The collective worker is a universal, common to all those on whom work is imposed. Work is imposed on the collective worker: the collective worker is made of various people on whom work is imposed in various ways; in a different way in the factory, in a different way in agriculture, in a different way in the university, in a different way in the household. So work is imposed on the professor in one way. We propose that work is imposed on the student in another. Studenthood is a phase in the life of this ‘collective worker.’ It doesn’t matter if some students come from rich households, if some will go on to become factory owners, or vice chancellors, at the moment of studenthood they are part of the collective worker. Professors and students are part of the same continuum. They together occupy the university, and in fighting for self-determination they are essentially on the same side. So in opposition to the student as a consumer, and the student as a product, is the student as worker. That the student does not create ‘value’ does not matter, because capitalism decides what is valuable and what is not: but this does not change the fact that work is imposed upon the student.
Anyhow, we need self-determination for happiness, and for self-determination we have to fight. The tribal in Chhattisgarh might need to fight the police, multinationals, and the armed forces for self-determination, the factory worker will need to fight the factory owner, we have to fight the administration, the vice chancellor for instance. If students, teachers and Karamcharis work in the university, what right has any random person to determine what will happen here? The Vice Chancellor and his pals are not elected representatives; they come in through mechanisms in which we have no say. Today we might be fighting the semester system, or the service regulations, or against the attendance rule, fee-hike or for timely payment of karamchari salaries, but we also need to fight the arbitrariness with which these problems impose themselves upon us. It is not enough to say that the vice-chancellor should not bring in the semester system, we have to ask why the vice-chancellor should do anything at all? If there has to be an administrative body, then we should elect it, and have the power of immediate recall, if what we don’t want to happen happens. Of course all this is a long way off, but are we even ready to think our problems through? If we don’t push further than questioning a move here or a move there, we should know that till there is an administration, such things will happen.
What about political students’ organizations: essentially left organizations. How do they see the university and the students? They too seem to not think of the university as a valid site for struggle. For them it seems, the struggle is always somewhere else: in the forest, or in the factory or in slums? Of course it is there. It needs to be fought there. But it is also here. And it needs to be fought here as well. The university is not a place where activists are to be made to go and fight elsewhere. Unless we bring the struggle home, fight the particular forms of power that we face, transformation can never happen. I don’t intend to be vituperative; these are not charges. It is just an appeal to rethink the aims of struggle in the university.
Someone could ask, ‘what if we do get this right to determine what happens here? What if we are allowed to elect our own administration? Does this mean our problems are over?’ No, of course not. If we struggle merely for power to regulate, it won’t take us anywhere. Once we gain it, instead of the current administration some of us will be mediating between the market and the university. The outside, which will continue to be a problem, arbitrary, based on the idea of profit, not human happiness, will still determine us. Self-determination will not be complete in this localized fashion. Our demand for self-determination at a local level can only be tactical, not the final end. People everywhere face the problem that we face here, in different forms, in different degrees; but essentially the same. True self-determination, true democracy can only come when the structure that centres this dynamic is destroyed. People struggling in their respective circumstances, for self-determination, will finally need to come together to push the struggle to its culmination. But this is a somewhat larger matter. We start with what we face, with the local structure through which power tries to determine our lives. In the process we will of course, as Laclau would say, solve a number of small problems, make our lives in the university a little better, bring a greater degree of democracy here, but we must keep in mind that these small things are not the end, because the end is that which seems impossible right now; this impossible can be made possible, through an act which will retroactively make its own impossibility the condition of its possibility, shifting the horizon of possibility altogether.
On 20th February, the Hindustan Times, reporting on the chargesheet produced by the Delhi Police against Kobad Ghandy, stated that Ghandy was alleged to have been in direct contact with GN Sai Baba, a professor in Delhi University, and who is alleged to be in control of the CPI (Maoist)’s tactical counter offensive against Operation Greenhunt. Reporting on the same chargesheet, on the same date, the Times of India reported the investigators’ claim that civil rights groups like the PUDR and PUCL were actively helping the Maoists to spread their base; while Mail Today stated that there was an active Maoist operation amongst Delhi University students, specifically identifying the Democratic Students Union (DSU). Elaborating on this same chargesheet report the next day, the HT adds that a prominent research scholar and a human rights activist have been specifically identified by Ghandy as Maoist leaders in the capital, although they are not named by the newspaper. Interestingly, each of these details appears only in the particular newspaper mentioned, and not in any of the other papers: like the blind men and the elephant, it is as if each has ‘found’ something unique in the chargesheet, that characterises the contents of that document – but unlike the blind men in the story, who after all are each seeking to describe the same beast but end up describing only the part that they sense, these newspapers presumably all have access to the same ‘beast’ in its entirety (i.e., the chargesheet), but have chosen to report only on specific – but different – aspects of the extensive Maoist network that it alleges exists in Delhi. What, we may ask, is going on?
Very simply, if each newspaper reports on any one branch of this alleged Maoist network, each will have apparently reported something unique; further, each newspaper’s readership will have been made aware of one crucial way in which the Maoist ‘menace’ is apparently already in their neighbourhood, and spreading like a virus. But the total effect of all the reports is the imaging of a hydra, a Ravana, a many-headed monster conceived in the savage and distant tribal terrains of Jharkhand, Chhatisgarh and Orissa, and that is now slouching towards the safe cosmopolitan world of the NCR to be born. What is most disturbing in this picture – which would be fantastically ridiculous if it were not so dangerous – is that the heads of this monster that have been identified in the newspapers are intellectuals, civil rights bodies and university student organisations: the classic sites of dissent in any free society. In other words, Operation Green Hunt (or OGH) is no longer just ‘out there’, but is now itself slouching around in the NCR: dissent towards OGH is gradually itself being targeted under OGH.
Troublingly, sections of the press appear to be participating – wittingly or unwittingly – in this urbanisation of OGH. The fact is that if each of these papers had presented all that the others had also reported, the larger picture would have been self-evident, the elephant would have stood revealed as the state preparing to trample on intellectual dissent. One does not need to be particularly gifted visually or intellectually to see the connection between intellectuals, university students and civil rights activists. Every modern state has sought to control these sections of its society – and usually the press too – precisely because they have always been sources of political discomfort. When the press decides to go along with the state, or confines itself to being the voice of the state, it must ring a bell for us – in this case a very loud alarm bell, that tolls the names of Joseph Goebbels, over and over again. The question before us is, did the newspapers noted above choose to remain blind men? Or were their reporters deliberately fed partial information by the police, to ensure that the fear of the Maoist virus spreading would be treated as a ‘real’ threat, and not be perceived for what it patently is: a strategy for clamping down on any questioning of the government’s armed offensive against large populations of its own citizenry, in the name of cleansing the Maoist ‘infection’? Even if it was the latter, it was and is incumbent on any press worth its name – as another important site of dissent in any free society – to have sought out the information in its entirety, before rushing to press. Otherwise, in true Goebbelsian fashion, it will simply be blindly repeating the lies, over and over again, till the lies become the truth.
That this did not happen, for whatever reason, is closely related to another issue, which is the absence in the mainstream press and media in general, of any real understanding of or interest in the anxieties and apprehensions that OGH has given rise to, and of the consequent concern over it. This anxiety and concern has been emanating from several very diverse quarters, and essentially pertains to whether it is appropriate for the state to take arms against its own citizenry. Very few of these voices may be considered even remotely sympathetic to the Maoist cause; several of them have explicitly, repeatedly and sometimes even vehemently spoken against it. Irrespective of their take on Maoism, however, these voices have focused on the fact that OGH is an operation that is unconstitutional, violative of fundamental human rights and pretty evidently underway in order to further the interests of big corporate investments in the ‘infested’ areas. They have repeatedly sought to point out that the perceived ‘infestation’ actually constitutes the local tribal populations living there. If large sections of the tribal populations in these areas – threatened with displacement, destitution and/or violent death at the hands of big-money private armies and/or the state’s own military and paramilitary apparatus – should choose to resist this apparently inexorable process of internal colonisation, sometimes violently, then should we in Delhi be surprised? Delhi’s denizens are now world-famous for resorting to fists, lathis and the odd baseball bat on what might be considered the slightest provocation: it might be a neighbour parking his car in my space, or another’s washing hanging over my balcony – our sense of our space as sacred is powerful. Then, when the tribal – for whom it is not parking space but her very livelihood, history and future that are being stolen with her land – decides to protest, should we not be stirred by sympathy? If we are not, we need to wonder why we are not. And at least part of the reason for that is because we have been buying into the Goebbelsian lies of the state: that these tribal movements are all controlled and managed by Naxals/Maoists; or that the tribals are actually being coerced by Maoists; or that there are no tribals, only Maoists. That these are people fighting for rights sanctioned to them under the Fifth Schedule of the Constitution, is a fact that gets drowned in all the noise.
The Indian state – which is thus explicitly enjoined by the Constitution (among other documents) to protect the social and economical interests of tribals in these scheduled areas – is financially and politically too deeply invested in the project of clearing these areas and making them accessible to corporate exploitation, to acknowledge this. It would lose legitimacy and become a global scandal. Or it would simply reveal what most states under this stage of capitalism are doing. Hence the extended exercise of labelling all tribals protesting its actions ‘Maoist’; all intellectual and civil rights attempts to dissuade it, ‘Maoist sympathisers’; and all dissent in general is increasingly being viewed as ‘terrorist’. This, as will be easily recognised, has long been the hallmark of McCarthyism. And as with that form of political repression, no doubt a chain of arrests will be initiated based on ostensible ‘confessions’, beginning with Kobad Ghandy’s, and spreading out in a network that will be produced as Maoist, with no way of knowing if it actually is.
It is particularly instructive that Joseph McCarthy’s strategy of labelling all dissent ‘communist’ arose at a time when the capitalist economy of the United States was, post-Depression, impatiently seeking to lose the shackles of Franklin Roosevelt’s socially oriented New Deal policies. Thus, any policy that carried even a whiff of being social-welfarist was immediately branded communist and dumped, and its proponents attacked socially, politically and legally.
The parallels are clear with our own context: we live, as the old Chinese curse goes, in interesting times – when our own capitalism is kicking with impatience at obstacles to (irony of ironies!) ‘economic reforms’; when its increasing population of dollar billionaires are panting to go forth and multiply their billions by raping the hinterlands of the country; when the state is itself eager to role back measures like the PDS and to massively fudge figures on poverty, even as prices of especially essential commodities continue to escalate and farmers continue to commit suicide; when ‘Islamic terror’ – that bogeyman that allowed the BJP to simultaneously terrorise the Muslim community as well as steamroll its own version of economic reforms through – has given way to the ‘red terror’ of ‘Maoism’ (after all, the Congress can’t be seen as anti-Islamic), but to the exact same end. While there may appear to be a kind of poetic irony in our own Chinese curse seeming to be Maoism, the not so poetic fact is that it is not the spectre of Maoism that haunts the land today but the multiple spectres of unbridled corporate capitalism, state collusion with and participation in this capitalist expansionism, the consequent and unprecedented assault on the lives and livelihoods of millions of tribals in the ‘infected’ areas. And the ideological cover for all this in our own brand of McCarthyism: OGH or ‘anti-Maoism’ (which is less of a mouthful than Chidambaramism, although that would probably be a more accurate term). (We shall for now not even touch upon the absurdity, in an ostensible democracy, of banning an ideology, as has happened with Maoism; who or what, we might well ask, even if we do not subscribe to this ideology, is being sought to be protected by this ban?) The Indian state is, it seems, learning well from Joseph Goebbels and Joseph McCarthy; perhaps it will very soon look to Joseph Stalin’s Great Purge too. And it seems, the first to be purged from the metropolises will be the nuisances identified above: inconvenient intellectuals, university students and civil rights activists who will all be identified as ‘Maoists’ (never mind that they may actually be socialists, Gandhians, environmentalists or other such ‘beasts’) and removed from ‘shining India’. And once the intellectuals and activists and students are disposed of, Mr. P (Joseph?) Chidambaram will no doubt find an able ally in Mr. Kapil Sibal, to ensure that they do not surface again – for the latter as we know, is already working hard to dismantle the higher education system and sack it off to private and foreign institutional interests – but that is another tale. Suffice it for now to reiterate that, thanks to Mr. Chidambaram and his ilk, we do indeed live in interesting times, and all the interest is accumulating in the pockets of our dollar billionaires.
P K Vijayan is Asst. Prof., Dept. of English, Hindu College, Delhi University
Mezhdunarodnyi den’ rabotnitz, Moscow 1920 — Women’s Day or Working Women’s Day is a day of international solidarity, and a day for reviewing the strength and organisation of proletarian women.
But this is not a special day for women alone. The 8th of March is a historic and memorable day for the workers and peasants, for all the Russian workers and for the workers of the whole world. In 1917, on this day, the great February revolution broke out.[2] It was the working women of Petersburg who began this revolution; it was they who first decided to raise the banner of opposition to the tsar and his associates. And so, working women’s day is a double celebration for us.
But if this is a general holiday for all the proletariat, why do we call it “Women’s Day”? Why then do we hold special celebrations and meetings aimed above all at the women workers and the peasant women? Doesn’t this jeopardise the unity and solidarity of the working class? To answer these questions, we have to look back and see how Women’s Day came about and for what purpose it was organised.
How and why was Women’s Day organised?
Not very long ago, in fact about ten years ago, the question of women’s equality, and the question of whether women could take part in government alongside men was being hotly debated. The working class in all capitalist countries struggled for the rights of working women: the bourgeoisie did not want to accept these rights. It was not in the interest of the bourgeoisie to strengthen the vote of the working class in parliament; and in every country they hindered the passing of laws that gave the right to working women.
Socialists in North America insisted upon their demands for the vote with particular persistence. On the 28th of February, 1909, the women socialists of the USA organised huge demonstrations and meetings all over the country demanding political rights for working women. This was the first “Woman’s Day”. The initiative on organising a woman’s day thus belongs to the working women of America.
In 1910, at the Second International Conference of Working Women, Clara Zetkin [3] brought forward the question of organising an International Working Women’s Day. The conference decided that every year, in every country, they should celebrate on the same day a “Women’s Day” under the slogan “The vote for women will unite our strength in the struggle for socialism”.
During these years, the question of making parliament more democratic, i.e., of widening the franchise and extending the vote to women, was a vital issue. Even before the first world war, the workers had the right to vote in all bourgeois countries except Russia. [4] Only women, along with the insane, remained without these rights. Yet, at the same time, the harsh reality of capitalism demanded the participation of women in the country’s economy. Every year there was an increase in the number of women who had to work in the factories and workshops, or as servants and charwomen. Women worked alongside men and the wealth of the country was created by their hands. But women remained without the vote.
But in the last years before the war the rise in prices forced even the most peaceful housewife to take an interest in questions of politics and to protest loudly against the bourgeoisie’s economy of plunder. “Housewives uprisings” became increasingly frequent, flaring up at different times in Austria, England, France and Germany.
The working women understood that it wasn’t enough to break up the stalls at the market or threaten the odd merchant: they understood that such action doesn’t bring down the cost of living. You have to change the politics of the government. And to achieve this, the working class has to see that the franchise is widened.
It was decided to have a Woman’s Day in every country as a form of struggle in getting working women to vote. This day was to be a day of international solidarity in the fight for common objectives and a day for reviewing the organised strength of working women under the banner of socialism.
The first International Women’s Day
The decision taken at the Second International Congress of Socialist Women was not left on paper. It was decided to hold the first International Women’s Day on the 19th of March, 1911.
This date was not chosen at random. Our German comrades picked the day because of its historic importance for the German proletariat. On the 19th of March in the year of 1848 revolution, the Prussian king recognised for the first time the strength of the armed people and gave way before the threat of a proletarian uprising. Among the many promises he made, which he later failed to keep, was the introduction of votes for women.
After January 11, efforts were made in Germany and Austria to prepare for Women’s Day. They made known the plans for a demonstration both by word of mouth and in the press. During the week before Women’s Day two journals appeared: The Vote for Women in Germany and Women’s Day in Austria. The various articles devoted to Women’s Day – “Women and Parliament”, “The Working Women and Municipal Affairs”, “What Has the Housewife got to do with Politics?”, etc. – analysed thoroughly the question of the equality of women in the government and in society. All the articles emphasised the same point: that it was absolutely necessary to make parliament more democratic by extending the franchise to women.
The first International Women’s Day took place in 1911. Its success exceeded all expectations. Germany and Austria on Working Women’s Day was one seething, trembling sea of women. Meetings were organised everywhere – in the small towns and even in the villages halls were packed so full that they had to ask male workers to give up their places for the women.
This was certainly the first show of militancy by the working woman. Men stayed at home with their children for a change, and their wives, the captive housewives, went to meetings. During the largest street demonstrations, in which 30,000 were taking part, the police decided to remove the demonstrators’ banners: the women workers made a stand. In the scuffle that followed, bloodshed was averted only with the help of the socialist deputies in parliament.
In 1913 International Women’s Day was transferred to the 8th of March. This day has remained the working women’s day of militancy.
Is Women’s Day necessary?
Women’s Day in [North] America and Europe had amazing results. It’s true that not a single bourgeois parliament thought of making concessions to the workers or of responding to the women’s demands. For at that time, the bourgeoisie was not threatened by a socialist revolution.
But Women’s Day did achieve something. It turned out above all to be an excellent method of agitation among the less political of our proletarian sisters. They could not help but turn their attention to the meetings, demonstrations, posters, pamphlets and newspapers that were devoted to Women’s Day. Even the politically backward working woman thought to herself: “This is our day, the festival for working women”, and she hurried to the meetings and demonstrations. After each Working Women’s Day, more women joined the socialist parties and the trade unions grew. Organisations improved and political consciousness developed.
Women’s Day served yet another function; it strengthened the international solidarity of the workers. The parties in different countries usually exchange speakers for this occasion: German comrades go to England, English comrades go to Holland, etc. The international cohesion of the working class has become strong and firm and this means that the fighting strength of the proletariat as a whole has grown.
These are the results of working women’s day of militancy. The day of working women’s militancy helps increase the consciousness and organisation of proletarian women. And this means that its contribution is essential to the success of those fighting for a better future for the working class.
Working Women’s Day in Russia
The Russian working woman first took part in “Working Women’s Day” in 1913. This was a time of reaction when tsarism held the workers and peasants in its vice-like a grip. There could be no thought of celebrating “Working Women’s Day” by open demonstrations. But the organised working women were able to mark their international day. Both the legal newspapers of the working class – the Bolshevik Pravda and the Menshevik Looch – carried articles about the International Women’s Day: [5] they carried special articles, portraits of some of those taking part in the working women’s movement and greetings from comrades such as August Bebel and Clara Zetkin.[6]
In those bleak years meetings were forbidden. But in Petrograd, at the Kalashaikovsky Exchange, those women workers who belonged to the [Bolshevik] Party organised a public forum on “The Woman Question”. Entrance was five kopecks. This was an illegal meeting but the hall was absolutely packed. Members of the party spoke. But this animated “closed” meeting had hardly finished when the police, alarmed at such proceedings, intervened and arrested many of the speakers.
It was of great significance for the workers of the world that the women of Russia, who lived under tsarist repression, should join in and somehow manage to acknowledge with actions International Women’s Day. This was a welcome sign that Russia was waking up and the tsarist prisons and gallows were powerless to kill the workers’ spirit of struggle and protest.
In 1914, Working Women’s Day in Russia was better organised. Both the workers’ newspapers concerned themselves with the celebration. Our comrades put a lot of effort into the preparation of Working Women’s Day. Because of police intervention, they didn’t manage to organise a demonstration. Those involved in the planning found themselves in the tsarist prisons, and many were later sent to the cold north. For the slogan “for the working women’s vote” had naturally become in Russia an open call for the overthrow of tsarist autocracy.
Working Women’s Day during the imperialist war
The first world war broke out. The working class in every country was covered with the blood of war. [7] In 1915 and 1916 Working Women’s Day abroad was a feeble affair – left-wing socialist women who shared the views of the Russian Bolshevik Party tried to turn March 8th into a demonstration of working women against the war. But those socialist party traitors in Germany and other countries would not allow the socialist women to organise gatherings; and the socialist women were refused passports to go to neutral countries where the working women wanted to hold international meetings and show that in spite of the desire of the bourgeoisie, the spirit of international solidarity lived on.
In 1915, it was only in Norway that they managed to organise an international demonstration on Women’s Day; representatives from Russia and neutral countries attended. There could be no thought of organising a Women’s Day in Russia, for here the power of tsarism and the military machine was unbridled.
Then came the great, great year of 1917. Hunger, cold and trials of war broke the patience of the women workers and the peasant women of Russia. In 1917, on the 8th of March (23rd of February), on Working Women’s Day, they came out boldly in the streets of Petrograd. The women – some were workers, some were wives of soldiers – demanded “Bread for our children” and “The return of our husbands from the trenches”. At this decisive time the protests of the working women posed such a threat that even the tsarist security forces did not dare take the usual measures against the rebels but looked on in confusion at the stormy sea of the people’s anger.
The 1917 Working Women’s Day has become memorable in history. On this day the Russian women raised the torch of proletarian revolution and set the world on fire. The February Revolution marks its beginning from this day.
Our call to battle
“Working Women’s Day” was first organised ten years ago in the campaign for the political equality of women and the struggle for socialism. This aim has been achieved by the working-class women in Russia. In the soviet republic the working women and peasants don’t need to fight for the franchise and for civil rights. They have already won these rights. The Russian workers and the peasant women are equal citizens – in their hands is a powerful weapon to make the struggle for a better life easier – the right to vote, to take part in the soviets and in all collective organisations. [8]
But rights alone are not enough. We have to learn to make use of them. The right to vote is a weapon which we have to learn to master for our own benefit, and for the good of the workers’ republic. In the two years of soviet power, life itself has not been absolutely changed. We are only in the process of struggling for communism and we are surrounded by the world we have inherited from the dark and repressive past. The shackles of the family, of housework, of prostitution still weigh heavily on the working woman. Working women and peasant women can only rid themselves of this situation and achieve equality in life itself, and not just in law, if they put all their energies into making Russia a truly communist society.
And to quicken this coming, we have first to put right Russia’s shattered economy. We must consider the solving of our two most immediate tasks – the creation of a well organised and politically conscious labour force and the re-establishment of transport. If our army of labour works well we shall soon have steam engines once more; the railways will begin to function. This means that the working men and women will get the bread and firewood they desperately need.
Getting transport back to normal will speed up the victory of communism. And with the victory of communism will come the complete and fundamental equality of women. This is why the message of “Working Women’s Day” must this year be: “Working women, peasant women, mothers, wives and sisters, all efforts to helping the workers and comrades in overcoming the chaos of the railways and re-establishing transport. Everyone in the struggle for bread and firewood and raw materials.”
Last year the slogan of the Working Women’s Day was: “All to the victory of the Red Front”. [9] Now we call on working women to rally their strength on a new bloodless front – the labour front! The Red Army defeated the external enemy because it was organised, disciplined and ready for self sacrifice. With organisation, hard work, self-discipline and self-sacrifice, the workers’ republic will overcome the internal foe – the dislocation (of) transport and the economy, hunger, cold and disease. “Everyone to the victory on the bloodless labour front! Everyone to this victory!”
The new tasks of Working Women’s Day
The October Revolution gave women equality with men as far as civil rights are concerned. The women of the Russian proletariat, who were not so long ago the most unfortunate and oppressed, are now in the Soviet Republic able to show with pride to comrades in other countries the path to political equality through the establishment of the dictatorship of the proletariat and soviet power.
The situation is very different in the capitalist countries where women are still overworked and underprivileged. In these countries the voice of the working woman is weak and lifeless. It is true that in various countries – in Norway, Australia, Finland and in some of the states of North America – women had won civil rights even before the war. [10]
In Germany, after the kaiser had been thrown out and a bourgeois republic established, headed by the “compromisers”, [11] thirty-six women entered parliament – but not a single communist!
In 1919, in England, a woman was for the first time elected a member of parliament. But who was she? A “lady”. That means a landowner, an aristocrat. [12]
In France, too, the question has been coming up lately of extending the franchise to women.
But what use are these rights to working women in the framework of bourgeois parliaments? While the power is in the hands of the capitalists and property owners, no political rights will save the working woman from the traditional position of slavery in the home and society. The French bourgeoisie are ready to throw another sop to the working class, in the face of growing Bolshevik ideas amongst the proletariat: they are prepared to give women the vote.[13]
Mr Bourgeois sir – it is too late!
After the experience of the Russian October Revolution, it is clear to every working woman in France, in England and in other countries that only the dictatorship of the working class, only the power of the soviets can guarantee complete and absolute equality, the ultimate victory of communism will tear down the century-old chains of repression and lack of rights. If the task of “International Working Women’s Day” was earlier in the face of the supremacy of the bourgeois parliaments to fight for the right of women to vote, the working class now has a new task: to organise working women around the fighting slogans of the Third International. Instead of taking part in the working of the bourgeois parliament, listen to the call from Russia – “Working women of all countries! Organise a united proletarian front in the struggle against those who are plundering the world! Down with the parliamentarism of the bourgeoisie! We welcome soviet power! Away with inequalities suffer by the working men and women! We will fight with the workers for the triumph of world communism!”
This call was first heard amidst the trials of a new order, in the battles of civil war it will be heard by and it will strike a chord in the hearts of working women of other countries. The working woman will listen and believe this call to be right. Until recently they thought that if they managed to send a few representatives to parliament their lives would be easier and the oppression of capitalism more bearable. Now they know otherwise.
Only the overthrow of capitalism and the establishment of soviet power will save them from the world of suffering, humiliations and inequality that makes the life of the working woman in the capitalist countries so hard. The “Working Woman’s Day” turns from a day of struggle for the franchise into an international day of struggle for the full and absolute liberation of women, which means a struggle for the victory of the soviets and for communism!
DOWN WITH THE WORLD OF PROPERTY AND THE POWER OF CAPITAL!
AWAY WITH INEQUALITY, LACK OF RIGHTS AND THE OPPRESSION OF WOMEN – THE LEGACY OF THE BOURGEOIS WORLD!
FORWARD TO THE INTERNATIONAL UNITY OF WORKING WOMEN AND MALE WORKERS IN THE STRUGGLE FOR THE DICTATORSHIP OF THE PROLETARIAT – THE PROLETARIAT OF BOTH SEXES!
Notes
2. Tsarist Russia still used the old “Julian” calendar of the Middle Ages, which was 13 days behind the “Gregorian” calendar used in most of the rest of the world. Thus March 8 was “February 23″ in the old calendar. This is why the revolution of March 1917 is called “the February Revolution” and that of November 1917 “the October Revolution.”
3. Clara Zetkin was a leader of the German socialist movement and the main leader of the international working women’s movement. Kollontai was a delegate to the international conference representing the St. Petersburg textile workers.
4. This is not accurate. The vast majority of unskilled workers in England, France and Germany could not vote. A smaller percentage of working-class men in the United States could not vote – in particular immigrant men. In the south of the US black men were often prevented from voting. The middle class suffrage movements in all the European countries did not fight to give votes to either working-class women or men.
5. At its 1903 Congress, the Russian Social Democratic Labor Party divided into two wings, the Bolsheviks (which means “majority” in Russian) and the Mensheviks (which means “minority”). In the period between 1903 and 1912 (when the division became permanent) the two wings worked together, unified for a while, split again. Many socialists, including entire local organisations, worked with both wings or tried to stay neutral in the disputes. Kollontai, an active socialist and fighter for women’s rights since 1899, was at first independent of the factions, then became a Menshevik for several years. She joined the Bolsheviks in 1915 and became the only woman member of their central committee. She also served as commissar of welfare of the Soviet Republic and head of the women’s section of the Bolshevik Party.
6. August Bebel (1840-1913) was a leader of the German Social-Democratic Party. He was a well-known supporter of the women’s movement and author of a classic book on Marxism and women Die Frauenfrage, translated into English as Woman Under Socialism, which has been translated into many languages.
7. When war broke out in 1914, there was a massive split in the international socialist movement. The majority of the social democrats in Germany, Austria, France and England supported the war. Other socialists, such Kollontai, Lenin, the Bolshevik Party and Leon Trotsky in Russia, Clara Zetkin and Rosa Luxemburg in Germany, and Eugene Debs in the United States, to name some of the leaders, denounced the pro-war socialists for being traitors to the working class and to the fight for a workers’ revolution.
8. The word “soviet” means “council”. Soviets, or workers’ councils, are democratic bodies in which delegates are elected in factory and neighbourhood meetings and are controlled by their sister and brother workers. The representatives of the soviets must report back to their constituency and are subject to immediate recall.
9. After the working-class seizure of power in October/November 1917, the Russian workers’ state was faced with two major problems. One was an invasion, including the United States; the second was resistance by the pro-monarchist and pro-capitalist elements in Russia. Primarily under the direction of Leon Trotsky, the soviets created a workers’ and peasants’ army, the Red Army, which defeated the forces of counterrevolution.
10. Women had won the right to vote in several of the states of the United States prior to World War I. A federal amendment guaranteeing all women over 21 the right to vote was passed on August 26, 1920. It was not until the 1960s that the last legal barriers to working-class people voting in the United States were abolished.
11. The “compromisers” Kollontai is referring to are the Social Democratic Party leaders who formed a new capitalist government in Germany after the fall of the kaiser in 1918. They actively supported counterrevolution after coming to office.
12. While the aristocratic Lady Astor was indeed the first woman to serve in the British parliament, the first woman elected to parliament was the Irish revolutionary Constance Markievicz. Together with other members of the Sinn Fein party, she refused to take her seat in the imperial parliament.
13. French women did not finally get the vote until after World War II.
The manner in which debates are conducted among some Marxist Leninist organisations and individuals with Marxist Leninist views on issues of varying importance, makes one wonder whether they as Marxist Leninists have learnt much from Mao Zedong on the question of handling contradictions, especially those not concerning the enemy.
Disagreement and dissent are not new or unusual to communists. Yet, seemingly deep divisions of opinion have, more often than not, been healed inside communist parties by thorough discussion and debate, to lead ultimately to greater unity. Splits occur more for lack of dialogue than for sharp ideological differences. Individuals seeking to prevail over others through suppression of discussion and debate have done much harm. Nevertheless, the predominant desire has, as a rule, been to resolve internal contradictions through dialogue or debate as necessary. Criticism and self-criticism constitute an important part of the process.
The method of democratically resolving contradictions within an organisation has also been successful inside broad front organisations as well as short-term alliances led by good communists, because communists do not lose sight of the common cause and persevere to ensure that the common interest prevails over differences, except when the differences stand in the way of attaining the agreed goals or in the face of duplicity.
A reason why splits in left parties take long to come into the open is the practice of democratic centralism. Effort is always made to resolve contradictions through discussion and debate. Not only the great debates within the Soviet and the Chinese Communist Parties but also the debates between them on the questions of Stalin, People’s Communes, and the ‘peaceful path to socialism’ took place in a disciplined manner over a long time. It was after Khrushchev launched a vicious public attack on Comrade Stalin as a pretext for replacing Marxism with revisionism that the existence of serious differences became public knowledge. Even then, efforts continued to resolve the contradictions through discussion based on democratic principles; and it was Khrushchev’s hostile and provocative attitude towards fraternal parties and socialist countries opposed to revisionism which led to acrimony. What is important to note here is that, despite deep divisions and the prospect of reconciliation getting bleaker by the day, Marxist Leninists persevered in internal debate and refused to be provoked until the revisionist camp went on the offensive.
The tendency to split has been strong when the general political climate was not favourable to the left. Ironically so, since that is exactly the kind of situation demanding greater unity and serious effort to resolve the differences, and rebuild the proletarian revolutionary party and the left movement. Marxist Leninists cannot compromise with opportunism or adventurism, and need to be firm against such tendencies. But the way to correct erroneous tendencies is patient discussion and debate rather than hasty confrontation. There is a need for a culture of respect for opposing views—not one of accommodating wrong tendencies and views—in dealing with contradictions so that those who hold the wrong views are corrected while incorrect views are eliminated in a friendly and democratic way.
Intra-Party and Inter-Party Contradictions
Marxist Leninist parties have generally been good at handling internal contradictions. The Marxist Leninist movement in India was splintered in the wake of state repression in the 1970s and in Sri Lanka following the political chaos caused by the Janatha Vimukthi Peramuna (JVP) insurrection. Similar problems have been faced by Marxist Leninists elsewhere in the 1970s and 1980s. But, as a whole, the Marxist Leninist movement has demonstrated remarkable resilience to survive the crises and re-establish itself, and in some cases launch successful revolutionary mass struggles.
Marxist Leninist organisations in India are showing a steady growth but have difficulty in uniting as a powerful revolutionary force. In Sri Lanka, active Marxist Leninists among the Tamils and Hill Country Tamils are, in effect, represented by a single organisation, while growth of narrow nationalist politics during the past three decades has not helped the growth of the left—not just the genuine—among the Muslims and Sinhalese. Emergent narrow nationalism has been a major factor among Muslims in the wake of hostility from Sinhala chauvinism and Tamil narrow nationalism. The strong Trotskyite tradition among the Sinhalese continues to be a divisive force even after the left lost ground to the populist pseudo-left JVP which assimilated the Sinhalese youth to its chauvinist agenda. There are, however, Marxist Leninist groups and individuals who are unable to organise themselves as a political party. Thus Marxist Leninists need to think in terms of a broad front to the exclusion of opportunist politics and opportunist alliances.
Attempts to develop international alliances of Marxist Leninist parties and organisations has had limited success. While the need for developing fraternal relationship between Marxist Leninist parties is urgent, its fulfilment is hampered by difficulties in resolving what would, if handled correctly, be only friendly contradictions.
Stable and healthy relationship needs to be built between fraternal parties, including Marxist Leninist parties with seemingly strong ideological differences, at a party-to-party level. While the relationship between Marxist Leninist parties within a country is mainly about unity and struggle in carrying forward the revolutionary mass movement, that between parties in different countries or even regions of a country, where geography and ethno-linguistic differences stand in the way of close interaction and collaboration, is mostly about mutual support and exchange of thought and experience. Based on past experience, both positive and negative, in the international communist movement, it is important that interaction between parties is fraternal and on an equal footing.
Given the absence of a broad umbrella organisation or a network, fraternal ties between organisations demand mutual understanding and support and the will to treat differences as friendly contradictions. This demands the recognition that conditions differ from country to country and from region to region, and that revolutionary strategy will invariably be unique to each situation, be it a country, a region or different communities within a region – in short the specific context.
One cannot deny a fraternal party the right to comment on the political situation in the country or region of another party; or make general or universal observations; or draw attention to potential dangers and errors. Fraternal relationship is meaningless without such right. But the way in which views are exchanged is important. A Marxist Leninist party, however strong or successful, should show humility and avoid dictating to a fraternal party on matters of policy, tactics and strategy. Equally, a Marxist Leninist party should be receptive to views expressed by a fraternal party as well as other friendly forces, and all parties should be willing to learn from each other.
Insisting on universal solutions to seemingly similar but fundamentally different situations leads to harmful misunderstandings. It will be dogmatic to refuse to recognise differences in approach in their context and to reject the need for different strategies in different situations. Marxist Leninist parties need to be cautious about utterances with unfavourable implications for fraternal parties. Equally, in the event of error, the response, while being uncompromising on principles, should not be hostile. Public debate is best avoided until every possibility of rectifying errors and resolving differences through fraternal dialogue has been exhausted.
Recent International Experience
One unfortunate recent instance concerns the Communist Party of Nepal (Maoist) – now the United Communist Party of Nepal (Maoist) – which had carried out a successful 10-year long armed struggle. The UCPN(M), besides declaring that they will pursue their goal of establishing a People’s Republic of Nepal peacefully, prescribed it as the way forward for socialism in the 21st Century. The views expressed had adverse implications for the Communist Party of India (Maoist) which has been persevering in armed struggle in several parts of India. Not surprisingly, the revisionist Communist Party of India (Marxist) mischievously demanded that the Indian Maoists should take the cue from their Nepali counterparts. The strong public response of the Indian Maoists to the Nepali Maoists only helped to strain the relationship between the two parties than to rectify mistakes.
It has already been seen through the recent experience of the UCPN(M) that any decision on a peaceful path for the Nepali revolution is not in its hands but in the hands of the Nepali reactionaries, Indian expansionists and US imperialists who are keen to restore the old order. Thus the declared position of the UCPN(M) has to be understood in the context of India and the US branding it as terrorist and using it as pretext to militarily intervene to restore the old order. Yet there was neither need nor adequate basis to generalise that experience or prescribe it to other countries. That error could have been rectified through dialogue which did not spill over into the media, at least until after its resolution, and allowing the UCPN(M) time to review their new found position.
Nevertheless, there are things for left parties across the world to learn from the Maoists of Nepal. Their ability to resolve internal contradictions through patient and thorough discussion is one of them. While the enemies of the Nepali revolution gleefully speculated that differences on the line of the struggle would lead to a split in the party, the Maoists surprised them by not only resolving their differences but also consolidating party unity. The Maoists achieved it through a long and thorough process of uninhibited discussion, debate, criticism and self criticism.
Thus there is no reason why Marxist Leninist parties within a country cannot find common ground and make it the basis for cooperation in mass struggles against the state. Such cooperation will inspire Marxist Leninist parties in other countries to cooperate with each other nationally and internationally.
There is also the question of how to deal with anti-imperialist and left movements whose political line disagrees with the Marxist Leninist position on the road to socialism. Venezuela is perhaps the most important case today, as it is also used by several reformists as well as frustrated Trotskyites to reject Marxism Leninism. Marxist Leninists know what is keeping the populist left government of Chavez in Venezuela in power amid sustained efforts by the US and the forces of Venezuelan reaction to topple it. Flatterers are seeking to lull the Latin American left into a state of complaisance, and Marxist Leninists have warned against it, especially since the enemies within and without are strong. Marxist Leninists call for the politicisation of the Latin American masses on the basis of class and class struggle and have reservations about the way in which the left is being organised in Venezuela.
More serious concerns exist about the extrapolation of the Venezuelan experience to the whole of Latin America, let alone the world, by some who project it as Socialism for the 21st Century. Yet it is essential to recognise the need for unconditional support for the left and anti-imperialist governments in Latin America in defending themselves against US-led conspiracies. It is equally important for Marxist Leninists and the broad left to be aware of the risks faced by the Latin American left governments and to warn against the risks, especially the dangers of over enthusiasm. But it will be a grave error to denounce the governments in ways that will weaken internal and international anti-imperialist solidarity.
Lessons in Handling Contradictions
Thus the central issue boils down to the correct handling of debates and discussion among fraternal parties and friendly forces. Many of the rules that apply to the correct handling of contradictions within a party apply to the handling of contradictions between fraternal parties. The Communist Party of China, at least until China took the capitalist road, was exemplary in its dealings with fraternal parties. It treated all parties as equal and with respect. The CPC did not dictate to fraternal parties, nor did it seek to advice fraternal parties how they should conduct their affairs. The most one could expect from the CPC was a statement of its experience and general comments indicative of its assessment of a situation, but never prescriptions.
The New-Democratic Party has learnt from friendly Marxist Leninist parties and through its own experience, including serious mistakes. Thus it has been able to avoid friendly contradictions from developing into hostile contradictions. For example, differences have existed between the NDP and most of the Indian Marxist Leninist parties in India on the Sri Lankan national question. The position of the NDP was that the national question should be resolved without recourse to secession, by establishing autonomies for the various nationalities based on the principle of self determination. While denouncing Sinhala chauvinism, it criticised Tamil narrow nationalism, the anti-democratic ways of the Liberation Tigers (LTTE), and LTTE’s excessive reliance on arms at the expense of mass politics. This approach was at variance with the views held by several Indian Marxist Leninist parties, which were conditioned by the general impression created by the Indian media and other biased sources of information.
The NDP did not fault the Indian Marxist Leninists for what it saw as erroneous positions. Instead it patiently explained its position to each party with which it was in touch. Some took the trouble to understand the position of the NDP by accessing its publications, while there are others who still differ. The NDP, despite its position that the national question is still the main contradiction in Sri Lanka, seeks to prevent differences over that matter from developing into a major contradiction.
Likewise, the NDP has its assessment of conditions in India. It supports all mass struggles against the repressive state and seeks friendly relations with all Marxist Leninist parties and groups in India. It has its overall assessment of the political situation in India, and the political lines and methods of struggle of fraternal parties. It shares its views with the party or group concerned wherever opportunity arises; and it makes its understanding clearer and corrects wrong impressions through exchange of views. It has, on principle, refused to take a public stand on disputes among Marxist Leninist parties and groups. At the same time, when its views are sought, it has expressed them frankly and in a friendly manner.
It is unfortunate that when an NDP delegate attends a function organised by one Marxist Leninist organisation, some other organisations frown upon it, as if it is an unfriendly act. The truth is that the NDP places its relationship with all fraternal parties, nationally and internationally, on an equal footing so that cooperation and support are on a mutual basis and without discrimination between friendly parties, and not siding with one against another. Here, again, the approach is like that of Marxist Leninist parties in the 1960s and 70s towards rival Marxist Leninist organisations from another country, namely one of encouraging the rival parties to resolve their differences amicably and forging closer ties without taking sides.
The Need for a Sound Marxist Leninist Approach
In the final analysis, all Marxist Leninists have to get close to each other, nationally and internationally. One has to be conscious of the fact that the Marxist Leninist line of struggle is based on mass struggle and broad front organisations. That means achieving the broadest possible unity based on a common programme without compromising on basic principles. It is important to strike the correct balance between broad-based unity and being firm on principles. Firmness in principles can go hand in hand with cooperation with others holding different views, provided that the aims are clearly defined and there is no hidden agenda. That was how Marxist Leninists across the world successfully led struggles against colonial rule, fascism, imperialist aggression and various forms of internal oppression.
It merely requires an extension of the above approach to the relationship between fraternal parties to enhance mutual support and cooperation with a view to build strong Marxist Leninist revolutionary movements nationally and internationally.
Contradictions are bound to arise between fraternal parties when policies and practices of one appear to be in conflict with those of the other. Such differences are not difficult, certainly not impossible, to resolve. It is important to study the conditions under which the seemingly unacceptable decisions are taken and appreciate the reasons for differences in approach. To understand a decision is not to endorse it but to recognise the conditions that lead to that decision. This step should be thoroughly implemented before making critical comments or suggesting more appropriate options.
It is important to remember that contexts differ and that the revolution needs to address specific situations and issues which vary not only from country to country but also from region to region and community to community within a country. That is not to deny universal principles and the primacy of class and class struggle. It is only a call to apply the scientific method of Marxism Leninism to solve a problem rather than redefine the problem to fit a model solution.
What Marxist Leninists should always remember is that all fraternal parties are equal and that party to party relations should emphasise matters that unite fraternal parties and not what seem to divide them. There is a need for unanimity on a wide range of issues concerning mass liberation struggles against imperialism and its lackeys. Such unanimity demands a flexible rather than a rigid approach, comprising firmness in principles and flexibility in handling differences.
Modern communication technology has certainly helped revolutionary struggles in many ways, including exchange of information with speed and establishment of contact with relative ease. But it has also encouraged hasty and ill-considered exchanges of views between individuals and organisations as well as to the spilling over of debates into the public domain before the issues concerned are even understood. The so-called “blogsites” and other such websites of Marxist Leninist organisations and individuals associated with them need to exercise caution and discipline in the handling of political information in the public domain.
We now witness the liberal use of the term ‘self criticism’ by parties to polemical debates demanding that the opponent should self-criticise before he/she or the organisation could comment on a subject. Such conduct is childish and violates the spirit of self-criticism as understood by Marxist Leninists. Indulgence in personal or personalised debates in the public domain can lead to childish petit bourgeois conduct which is certainly not characteristic of a good Marxist Leninist. It is well to remember that it is the enemy and mischief makers who gain when Marxist Leninists indulge in bitter personal attacks in the public domain.
The Marxist Leninist method of rectifying errors has criticism and self-criticism as a central feature by which the organisation seeks to correct erroneous views and actions and not humiliate the holder of a wrong view or doer of a wrong deed. What is needed is support and solidarity among individuals as well as organisations.
Marxist Leninists in Sri Lanka like those in other small South Asian countries look up to mass revolutionary struggles in India as an inspiration. A revolution in India will make the revolutionary task all the more easier for the smaller neighbours; and, in the event of an advancing revolution as in the case of Nepal, Indian revolutionary forces can effectively stop Indian meddling aimed at undermining the revolution and destabilising the country. It is our appeal to Indian Marxist Leninists that they should, irrespective of differences, seek to build and to strengthen ties with Marxist Leninist and anti-imperialist liberation movements in the region and encourage mutual support on matters relating to the common cause of anti-imperialist and anti-hegemonic mass struggles.
Dr. Manmohan Singh
The Prime Minister of India
New Delhi 110 001
Dear Dr. Singh,
We, the undersigned, hereby express our grave concern over the recent press reports that ‘The Civil Liability for Nuclear Damage Bill 2009’ is planned to be tabled in the ongoing Budget Session of Parliament and the UPA government is apparently bent upon rushing it through without holding fair and transparent public consultations, regardless of its profound consequences.
A quantum leap in installed capacity for nuclear power generation, from the current level of 4,120 MW to 63,000 MW by 2032, which you have committed yourself to, is but an invitation to disaster given the intrinsically hazardous and potentially catastrophic nature of the industry. It is necessary to further bear in mind that the health burden, clean-up and recovery costs for damages arising out of any nuclear accident are irreversible in consequence and generational in effect, poisoning not just human beings in the vicinity of a nuclear plant but the web of life itself through air, water and soil contamination.
Yet, pretty much shockingly, the nuclear liability bill, approved by the Union Cabinet in last November, understandably overriding strong objections even from two nodal ministries, viz. Finance and Environment, appears to pave the path for the entry of private enterprises, known to cut corners to maximize profits, not just as equipment suppliers but also as operators of nuclear power plants.
The nuclear liability bill, as per the reports leaked in the media, proposes to cap the total liability amount to 3 hundred million Special Drawing Rights. This works out to just about a paltry US$ 450 million or Rs 2100 crore per accident. We find it inconceivable and outrageous that any cap, let alone such a meagre one, be placed on the total liability, regardless of the scale of disaster.
Ironically, the total liability cap amount now being proposed, $450 million, is marginally less than the amount awarded in the Bhopal Gas case way back in 1989, which was a gross under-assessment of liability even at that time. Today, more than two decades since, and given that a major nuclear disaster could very much dwarf the Bhopal disaster, the proposed nuclear liability cap appears to be truly a slap in the face of the people of this country. Further, while the supplier of nuclear equipment would enjoy standard indemnity, the maximum liability of the operator reportedly would not exceed the ridiculously low amount of Rs 300 crore or thereabout. In fact, it may even be as low as Rs 100 crore. This cannot but be considered as a brazen move towards helping profiteering corporations while penalizing the unsuspecting Indian people, who have elected you to the office you hold.
We further draw your attention to the public statement of former Attorney General of India, Soli Sorabjee, that putting a cap on nuclear liability violates the very Right to Life as enshrined in Article 21 of the Constitution.
It is shocking that a bill that compromises the Right to Life is being pushed through without soliciting the opinion of the people of the country, whose health and well-being, safety and human rights, and life, are being put directly in danger.
This is just unacceptable. We strongly condemn any attempt to introduce any caps whatsoever on nuclear liability and that too without widespread public debate on the issues involved.
Hence we demand that the contents of the proposed nuclear liability cap bill be disclosed forthwith to the public.
We further demand that widespread public consultations be held before any attempt is made to introduce such profound changes in the nuclear liability regime.
Press Note based on Reports in the Local Languages involved, Fact-finding Reports of teams of Democratic and Civil Rights Organisations and the Statements issued by the CPI (Maoist)
The last quarter of 2009 has been quite significant in the annals of history of the Indian subcontinent with the much publicised war, euphemistically called as Operation Green Hunt, of the Government of India on the Adivasis-the poorest of the poor- of the region ostensibly to usher in, what is being time and again termed as Progress, Prosperity and Peace. The tragedy unfolding behind the smokescreen of this media blitz of the Government of India should be brought to the notice of one and all for its alleged intentions, and the real, concrete fallout of this campaign that is taking place under the direct guidance of the learned, erudite Prime Minister Manmohan Singh and the lawyer/politician/finance minister turned Home Minister P Chidambaram.
An unprecedented military offensive
If the total number of government forces presently engaged in this operation is taken in its entirety (including the paramilitary forces and the state elite police) it comes close to a quarter of a million. This is more than double the US forces presently deployed in the occupation of Iraq-approximately 120 thousand in September 2009-and bigger than the armies of Australia, Netherlands and South Africa put together. The preparations speak volumes about the real intentions of the government as Indian Air Force helicopters turned into gun ships are being used against adivasis, airstrips constructed in Raipur and Jagdalpur, jungle-warfare schools opened to train the forces in special operations, new barracks and bases to station armed forces are established all over the war zone, public buildings including schools and panchayat houses are converted to paramilitary and police camps and torture chambers. To top it all, army commanders are overseeing the war operations while US is providing ‘advisors’, military intelligence, satellite surveillance and ‘guidance’-in one word called logistic support.
Contrary to the claims of the government, to secure the land against “the single largest internal security threat”-Naxalism-to this country, what is unfolding to the concern and anguish of every democratic and progressive mind is the calculated assault on the tribal people inhabiting the forests of Jharkhand, West Bengal stretching from Paschimi Midnapur-Bankura-Purulia in West Bengal to Srikakulam-Vishakhapatnam-Vizianagaram-East Godavari in North Andhra Pradesh and Khammam-Warangal-Adilabad in North Telangana as well as the eastern districts of Maharashtra – Gadchiroli and Chandrapur. The war zone under the blue-print of the Operation Green Hunt slated by the Government of India includes the Southern districts of Orissa – Koraput, Gajapati, Ganjam and Mulkangiri.
This has added yet another sordid chapter to the continuing assault on the tribals of the subcontinent in the form of Destruction, Destitution, Displacement and Death (four dreaded Ds of the Indian state’s policy). Thus the campaign for Prosperity, Progress and Peace by the Government of India under the UPA government is bringing in untold miseries to the adivasis in the form of Destruction of their lives and livelihoods, growing Destitution among them, massive Displacement running into hundreds of thousands due to increasing atrocities of barbaric dimensions by the paramilitary and security personnel, and last but not the least Deaths and Disappearances of tribals who have refused to leave the forest areas which are their natural habitats. Thousands of paramilitary, CoBRA, Greyhounds, C-60 and other elite armed police forces reared for this purpose by the state governments are being deployed in each and every part of Dandakaranya and other regions under this operation. These forces are entering forests, hills and village settlements unleashing immense brutality on unarmed and defenceless adivasis.
Adding intrigue to this murderous exercise, the Home Minister, who has been, and is still travelling the length and breadth of this country, announcing the various facets of this US inspired war on the poorest of the poor of this land, is the sudden and audacious denial by the minister himself about the presence of any such operation termed as the Operation Green Hunt. What provokes any discerning mind into consternation is the total blackout in the media of continuing atrocities on the tribals while P Chidambaram who had earlier graphically explained the various manifests of the Operation goes on a denial mode of such a massive military exercise-with the paramilitary belonging to the CRPF, BSF, CoBRA, Grey Hounds, C-60, SPOs and what not deployed in the forest tracts of Central and East India-unheard or untold in the history of this region.
The terror of development
While this massive operation is taking place in the rural interiors of Central and Eastern India, Prime Minister Manmohan Singh spoke with a forked tongue at the Chief Minister’s Conference on Implementation of the Forest Rights Act 2006, on 4 November 2009 in New Delhi. To quote: “There has been a systemic failure in giving the tribals a stake in the modern economic processes that inexorably intrude into their living spaces. The alienation built over decades is now taking a dangerous turn in some parts of our country. The systematic exploitation and social and economic abuse of our tribal communities can no longer be tolerated.” But the Prime Minister was quick to add while stressing the need to make tribals “the primary beneficiaries of the development process”, the need to win the “the battle for their hearts and their minds”.
What is worth mentioning here is that the geographical terrain, where the government’s military offensive is planned, is very well-endowed with natural resources like minerals, forest wealth, biodiversity and water resources, and has been the target of systematic usurpation by several large, both Indian and foreign, corporations. So far, the resistance of the local indigenous people against their displacement and dispossession has prevented the government-backed corporates from exploiting the natural resources for their own profits and without regard to ecological and social concerns. As hundreds of MoUs have been signed by the various state governments under the auspices of the Central Government and the foreign and domestic corporations the government is deliberately hiding the truth behind this unprecedented military offensive as an attempt to crush democratic and popular resistance against dispossession and impoverishment. Significantly the Prime Minister himself is on record talking about the need to make way for the vast mineral and other forest wealth in these forest lands to be exploited to facilitate the march to progress. This is corroborated by the statement of the Home Minister about the need to ’secure the whole area’ first so as to usher in ‘development’. Operation Green Hunt thus is unequivocally a calculated move towards facilitating the entry and operation of these large corporations and paving the way for unbridled exploitation of the natural resources and people of these regions.
Operation Green Hunt-a euphemism for genocide of the tribals
Of significance is the number of killings that has happened ever since the commencement of the Operation Green Hunt, say from the third week of September under the gaze of the ‘Reality Show’ driven sensation hungry media wherein more than 4000 CRPF and 600 anti-Naxal CoBRA commandos entered Dantewada’s Chintagufa area. People resisted this intrusion by the government’s armed forces, and in the battles six soldiers, including two commanding officers were killed.
To avenge the death of the armed forces, the troops ‘managed’ a massacre of adivasis while resorting to arson of their villages, in which at least nine villagers were murdered in cold blood and four villages got totally gutted leaving nothing behind. The government claimed that all those killed were Maoists, while the eye-witness accounts, local media reports and independent fact-finding visits have confirmed that it was yet another stage-managed genocide of adivasi villagers, who were picked up and killed. Starting from the incident of 9 August 2009 in Vechhapal under Bhairamgarh police station (Bijapur district) to the one near Kistaram (Dantewada district) on 10 November 2009, all have been fake-encounters. Seventy adivasis in total have been killed in these fake encounters in this period. It should be noted that not a single one among them was a Maoist!
The government’s claim of killing 7 ‘Naxals’ in an encounter on the 10th of November 2009 near Kistaram is incorrect as the CPI (Maoist) issued a statement stating that none of their cadres died in the incident. It must be registered here that even if one of their cadres get killed, the CPI (Maoist) declares it openly apropos the normal conduct of CPI (Maoist) is observed. On 9 December, more than 500 paramilitary and policemen entered the area under Kistaram police station from Cherla Dommaguda police station area in Khammam district of Andhra Pradesh. They reached Tetemadgu village through Dokpad and Kurigundam, and encircled it. From morning to evening of that day, the police burnt down houses, women were particularly targeted through sexual violence while the rest of the villagers got brutally tortured. They took away four persons from the village. Two more villagers from Dokpad who came to visit their relatives in Tetemadgu were also abducted in this manner. After spending the night in the forests, the police force reached Palodi village in the morning of 10 December; they detained yet another adivasi while completely burning down the village. The police then took all the seven captives near Kistaram and riddled them with bullets. The government is quick to claim this to be an ‘encounter’ with the Maoists. The police took away a few more adivasi villagers with them. Till date they are untraceable.
Between 7-9 November hundreds of CRPF, CoBRA, SPOs and police forces unleashed a reign of terror in the adivasi villages under Chintagufa police station. They attacked the villagers of Burkapal on 7 November, Elma Gonda on 8 November, Minpa on 9 November, and forcibly abducted 24 persons. Their whereabouts or their fate is still unknown even after two months. Given the track record of the security personnel operating with impunity there is every reason to apprehend that the police has murdered many of them and disposed of the dead bodies.
At least seven adivasis were murdered by the paramilitary-Salwa Judum forces in different villages under Kistaram police station between 9 and 10 November 2009. Of them six were abducted from Tetemadgu and Dogpadu villages on 9 November while the other was picked up the next day from Palodi village. As the recent Tehelka field investigation with eyewitness accounts confirms, the two villagers from Dogpadu-Madkam Budra and Vando Mangdu-were dragged from their villages and shot dead. Similarly, eight adivasi villagers were killed on a single day on 9 January 2010 to be branded later as ‘Maoists’. While four were murdered in Sarpanguda under Jegurgonda police station in Dantewada, the other four were killed in Farasgaon under Benur police station in Narayanpur district of Chhattisgarh.
The body count of the adivasis is mounting day by day with intensification of the Operation Green Hunt. According to the government’s own admission 107 ‘Maoists’ have been killed during the joint operations under Green Hunt till mid-January. As more and more information pour in from local reporters and facts collected by activists braving heavy repression and threat to their lives, there are reasons to believe that as much as four-fifth of them were unarmed and defenceless adivasi villagers who have been killed in cold blood in fake encounters.
Operation Green Hunt has replaced the Salwa Judum-one of the worst murderous campaigns on the adivasis-with much more brutality as is evident from what is unfolding in the poor tribal hamlets in this mineral rich forest tracts. If in Salwa Judum more than a thousand adivasis lost their lives in Dantewada and Bijapur districts alone, in the hands of the 4500 SPOs created by the government, the present onslaught reaching fascist proportions is adding to those statistics of the growing casualties of adivasis. More than 700 villages were burnt down and close to three hundred thousand people were displaced from their homes in the worst days of Salwa Judum. In all the places where the Operation Green Hunt is on, the police, paramilitary and SPOs are resorting to large scale arson, rape, torture, illegal detention, destruction of property, burning down of villages apart from regularly gunning down adivasis in so-called encounters claiming them as Maoists. The print media has reported that an additional two hundred thousand adivasis have left their homes and took refuge in the neighbouring Andhra Pradesh in the last three months fearing atrocities during Operation Green Hunt. Moreover, the Chhattisgarh government is planning to make strategic hamlets out of the displaced population forced to live in government-run camps, thereby permanently dispossessing them of their ancestral land.
In Maharashtra, Operation Green Hunt was launched in the second week of October from the Gadchiroli district, in which 10,000 troops took part. M17 helicopters of the Air Force gave surveillance and logistical support. 18 bases have been established by the paramilitary forces from where they are launching combing operations and extermination campaigns. Large scale repression of people are reported from in the eastern districts of the state, where the police and Anti-Naxal forces like the C-60 have a long history of committing atrocities and terror on the adivasi people in the name of curbing Maoism/Naxalism. In March 2009, policemen from the C-60 force gang-raped a 13 year old girl in the Pavarvel village in Dhanora tehsil. In the Kosimi village of the same tehsil, policemen from Gyarapatti police station raped and killed Mynaben, a 52 year old adivasi villager in May last year. In the latest assault on the people, the paramilitary forces are given a license to kill and torture by the government.
In Jharkhand too, the initial rhetoric of peace talks and negotiations by the newly-elected chief minister Shibu Soren has now taken a u-turn for support to the Operation Green Hunt. The government has stepped up the mobilisation of its armed forces by bringing in CRPF battalions from Asom and Tripura. The unleashing of state terror on the people of Jharkhand is not new, particularly on those sections who have resisted the state-sponsored corporate attack on jal-jangal-jameen. In fact, the police and paramilitary forces along with the vigilante gangs propped up by them like the Nagarik Suraksha Samiti, Tritiya Prastuti Committee, Sunlight Sena etc. have long been a byname for repression, torture, rape and murder. Like Andhra Pradesh and Maharashtra, Jharkhand too has recently raised a special ‘anti-Naxal’ force called the Jharkhand Jaguars in order to crush any voice of dissent against the government’s policy of destruction in the name of development. Anyone and everyone who dares to stand up against the attack on the lives and livelihood of the oppressed, is branded as a Maoist or a Maoist sympathiser, and persecuted. Various people’s movements against the displacement of adivasis, civil rights organisations, etc. are facing state repression for a long time in Jharkhand, the scale and brutality of which is going to go up during the fascist extermination campaign of Operation Green Hunt. We can already see the inevitable fallouts of this war on people as exemplified by the murder of Rajendra Yadav who was picked up on the night of 31st December 2009 by Jharkhand police, tortured in the name of interrogation, and killed in custody. Similarly in Orissa there are several cases of rape, arson and killing reported from Narayanpatna ever since the commencement of the operation. In fact the president of the Chhasi Adivasi Muliya Sangha was shot dead while in a demonstration before the police and the paramilitary.
Draconian Laws and blanket ban on any form of dissent
Despite the rhetoric of the battle for the hearts and minds from none other than the Prime Minister the manner in which the security and paramilitary forces have wreaked havoc in the lives of the adivasis stand testimony to the utter disregard for the laws and procedures of the land. In fact several laws like the UAPA and the Chhattisgarh Special Areas Act are being conveniently used on anyone and everyone who dares to raise the voice against the policies of the government. The recent arrest and booking of KN Pandit, veteran trade unionist and anti-displacement activist in Ranchi and Gananath Patra, former professor and veteran communist leader who is also the official advisor of Chhasi Adivasi Muliya Sangha of Narayanpatna at Bhubaneswar are fresh examples of the increasing lawlessness of the police and paramilitary in their desperate attempts to browbeat the people into submission. In fact any effort to make independent fact findings into these areas have become next to impossible with the police and the murderous goons of the local parties join hands to humiliate and assault the civil rights activists and intellectuals who took care to visit these areas. The recent case of the humiliation and assault on the all women fact finding team that went to the villages in Narayanpatna to record the testimonies of the rape victims in the police stations let alone in public by the police and the goons speaks volumes of how the Government of India would want to browbeat the hearts and minds of the people into submission. Another case was the detention of the 30 member fact finding team that was trying to visit the areas of atrocities in Dantewada and Bijapur districts.
What is evident from the increasing arrests, incarceration of activists of people’s movements fighting for the rights to lives and livelihoods is a clear cut case of the government bringing in ‘development’ through the barrel of the gun. As is evident from the protests and various submissions made to the governments at the Centre and the states it is evident that these talk about development is nothing but a total loot and plunder of the local people and their resources. The fact that all these areas that are under the cross hairs of the war machine of the government come under the Fifth Schedule of the Constitution has hardly deterred the local administration, police and the paramilitary to break laws and provisions with impunity.
Despite the heavy militarisation and the terror unleashed by the governments the protests from the people against such anti-people pro-corporate/multinational policies of sell-out have only increased. The efforts of the centre and the states to handle the situation as a pure ‘law and order question’ have further deteriorated the situation. The Indian government’s proposed military offensive will repeat that story all over again. Instead of addressing the source of the conflict, instead of addressing the genuine grievances of the marginalized people the Indian state seems to have decided to opt for the extremely myopic option of launching a military offensive. As conscious citizens of this country and sensitive to the questions of inclusive growth, justice and equality for all we strongly demand the government at the centre and the states to immediately stop this extermination of the adivasis reminiscent to the days of the US genocide of the Red Indians.
[This is a note that was released to the International Press in a Press Conference held in Foreign Correspondents, Club, New Delhi on the 5th March, 2010 at 3 PM]
A text from the first wave of Italian ‘autonomist Marxist’ theory, first published under the name Guido Baldi in Radical America (Vol. 6, No. 3, May-June 1972).
1
The years from the beginning of the century up to the English general strike of 1926 witness this crucial new feature in class struggle: Whereas deep contradictions between developed and backward areas characterize capitalism at this stage and confine it to national levels of organization, the political autonomy and independence of the working class reach an international level: For the first time, capital is bypassed by the workers at an international level. The first international cycle, roughly 1904 to 1906, is a cycle of mass strikes which at times develops into violent actions and insurrections. In Russia, it starts with the Putilov strike and develops into the 1905 revolution. 1904 is the date of the first Italian general strike. In Germany, the spontaneous Ruhr miners’ strike of 1905 on the eight-hour issue and the Amburg general strike of 1906 lead a class wave that overflows into a large network of middle-sized firms. In the US, the miners’ strikes of 1901 and 1904 and the foundation of the 1WW in 1905 seem to be a premonition of the struggles to come.
2
The second cycle starts with 1911. We see the same class vanguards initiate the struggle: In the US the vanguards are the coal miners of West Virginia, the Harriman railroad workers, and the Lawrence textile workers; in Russia they are the Lena gold miners of 1912; in Germany they are the workers of the 1912 mass strike of the Ruhr. World War I represents the occasion for the widest development of class struggle in the US (1,204 strikes in 1914; 1,593 in 1915; 3,789 in 1916; and 4,450 in 1917 – and the National labour Board sanctions a number of victories: collective bargaining, equal pay for women, guaranteed minimum wage) while laying the groundwork for a third international cycle.
Since the War has produced a boom in precision manufacturing, electrical machinery, optics, and other fields, the class weight of the superskilled workers of these sectors is enormously increased in Germany and elsewhere. They are the workers who form the backbone of the councils in the German revolution, the Soviet Republic in Bavaria, and the Italian factory occupation of 1919. By 1919, the year of the Seattle General Strike, 4,160,000 workers in the US (20.2% of the entire labour force) are mobilized by the struggle. In the international circulation of struggles, Russia, the “weakest link”, breaks. The capitalist nightmare comes true : The initiative of the working class establishes a “workers’ state”. The class that first made its appearance in the political arena in 1848 and that learned the need for political organization from its defeat in the Paris Commune is now moving in an international way. The peculiar commodity, labour power, the passive, fragmented receptacle of factory exploitation, is now behaving as an international political actor, the political working class.
3
The specific political features of these three cycles of struggle lie in the dynamics of their circulation. The struggle starts with class vanguards, and only later does it circulate throughout the class and develop into mass actions. That is, the circulation of struggles follows the structure of the class composition that predominates in these years. That composition consists of a large network of sectors with diverse degrees of development, varying weight in the economy, and different levels of skill and experience. The large cleavages that characterize such a class composition (the dichotomy between a skilled “labour aristocracy” and the mass of the unskilled is one prominent example) necessitates the role of class vanguards as political and organizational pivots. It is through an alliance between the vanguards and the proletarian masses that class cleavages are progressively overcome and mass levels of struggles are reached. That is, the “political re-composition of the working class” is based on its industrial structure, the “material articulation of the labour force (labour power)”.
4
The organizational experiments of the working class in these years are by necessity geared to this specific class composition. Such is the case with the Bolshevik model, the Vanguard Party. Its politics of class consciousness “from the outside” must re-compose the entire working class around the demands of its advanced sectors; its “politics of alliances” must bridge the gap between advanced workers and the masses. But such is also the case with the Councils model, whose thrust toward the self-management of production is materially bound to the figure of the skilled worker (that is, the worker with a unique, fixed, subjective relationship to tools and machinery, and with a consequent self identification as “producer”). In Germany in particular, where the machine-tool industry developed exclusively on the basis of the exceptional skill of workers, the Councils express their “managerial” ideology most clearly. It is at such a relatively-high level of professionalization – with a worker/tools relationship characterized by precise skills, control over production techniques, direct involvement with the work plan, and co-operation between execution and planning functions – that workers can identify with their “useful labour” in a program for self-management of the factory. In the heat of the struggle, this program gains the support of productive engineers.
5
With the Councils, “class consciousness” is expressed most clearly as the consciousness of “producers”. The Councils do not organize the working class on the basis of a political program of struggles. The Council structure reproduces – by team, shop, and plant – the capitalist organization of labour, and “organizes” workers along their productive role, as labour power, producers. Since the Councils assume the existing organization for the production of capital (a given combination of variable and constant capital, of workers and machines) as the basis for their socialist project, their hypothesis of a workers’ democratic-self-management can only pre-figure the workers’ management of the production of capital, that is, the workers’ management of their very exploitation.
6
Yet, the revolutionary character of all workers’ struggles must always be measured in terms of their relationship to the capitalists’ project. From this viewpoint, it becomes clear that the organization of the Councils, by reproducing the material articulation of the labour force as it is. Also freezes development at a certain level of the organic composition of capital (the level of fixed, subjective relationship between workers and machines). Therefore, it challenges capital’s power to bring about whatever technological leap and re-organization of the labour force it may need. In this sense the Councils remain a revolutionary experience. As for the ideological aspect of the self-management project, the hypothesis of a workers’ management of the production of capital, it also becomes clear that “the pre-figuration of a more advanced level of capitalist development was the specific way in which workers refused to yield to the capitalist needs of the time, by trying to provoke the failure of capital’s plan and expressing the autonomous working-class need for conquering power”. (De Caro) It is in the workers’ refusal to be pushed back into a malleable labour force under capitalist rule, and in their demand for power over the productive process (whether in the form of the Councils’ “self-management” and freeze over development, or in the Bolsheviks’ plan for development under “workers’ control”) that the fundamental political novelty of these cycles of struggle lies: on an international level, the workers’ attempt to divert the direction of economic development, express autonomous goals, and assume political responsibility for managing the entire productive machine.
7
When the capitalists move to counter-attack, they are not prepared to grasp the two main givens of the cycles of struggle : the international dimension of class struggle, and the emergence of labour power as the political working class. Thus while the international unification of the working-class struggle raises the need for an international unification of capital’s response, the system of reparations imposed on Germany by the Versailles Treaty merely seals the inter-capitalist split. While confronted by the international working class, the capitalists can only perceive their national labour powers. The outcome is a strategic separation between their international and domestic responses. Internationally, world revolution appears to the capitalists as coming “from the outside”, from the exemplary leadership of the USSR: hence the politics of military isolation of the Revolution in Russia. Domestically, all the capitalists know is the traditional tools of their rule: (1) the violent annihilation of workers’ political organizations (the Palmer raids and the destruction of the IWW; Fascism in Italy; bloody suppression of the “Red Army” in the Ruhr, and so forth), which breaks the ground for (2) technological manipulation of the labour force (Taylorism, the “scientific organization of labour”) as a means of politically controlling class composition.
8
Taylorism, the “scientific organization of labour”, the technological leap of the Twenties serves but one purpose: to destroy the specific articulation of the labour force which was the basis for the political re-composition of the working class during the first two decades of the century (Thesis 3). The introduction of the assembly line cuts through traditional cleavages in the labour force, thus producing a veritable revolution in the composition of the entire working class. The emergence of the mass worker, the human appendage to the assembly line, is the overcoming of the vanguard/mass dichotomy upon which the Bolshevik Party is modeled. The very “aristocracy of labour” that capital created after 1870 in its attempt to control the international circulation of the Paris Commune (the very workers supposedly “bribed” by the eight-hour work day, Saturdays off, and a high level of wages) became one of the pivots of the circulation of struggles in the Teens. Through the assembly line capital launches a direct political attack, in the form of technology, on the skills and the factory model of the Councils’ professional workers. This attack brings about the material destruction of that level of organic composition which served as the basis of the self-management project. (The political unity between engineers and workers is also under attack. From Taylorism on, engineers will appear to the workers not as direct producers, but as mere functionaries of the scientific organization of exploitation; and the self-management project, devoid of its original class impact, will reappear as a caricature, the “managerial revolution” to come.)
9
Thus, capital’s response to the struggles follows the Nineteenth Century’s “technological path to repression”: It entails breaking whatever political unification the working class has achieved during a given cycle of struggles, by means of a technological revolution in class composition. Constant manipulation of class composition through continual technological innovations provides a tool for controlling the class “from within” through its existence as mere “labour power”. The re-organization of labour is a means to the end of the “political decomposition” of the working class. Since the working class has demanded leadership over the entire society, to push it back into the factory appears as an appropriate political move. Within this strategy, factory and society are to remain divided. The specific form of the labour process in the capitalist factory (that is, the plan) has yet to be imposed on the entire society. Social anarchy is counterposed to the factory plan. The social peace and the growing mass production of the Twenties seem to prove that traditional weapons have been successful again. It will take the Depression to dissipate this belief.
10
With 1929, all the tools of the technological attack on the working class turn against capital. The economic and technological measures for containing the working class in the Twenties (re-conversion of the war economy, continuous technological change, and high productivity of labour) have pushed supply tremendously upward, while demand lags hopelessly behind. Investments decline in a spiral toward the great crash. In a very real sense, 1929 is the workers’ revenge. Mass production and the assembly line, far from securing stability, have raised the old contradictions to a higher level. Capital is now paying a price for its faith in Say’s law (“supply creates its own demand”), with its separation of output and market, producers and consumers, factory and society, labour power and political class. As such it remains caught in a tragic impasse, between the inadequacy of the economic and technological tools of the past and the lack of new, political ones. It will take Roosevelt-Keynes to produce them.
11
While Hoover resumes the old search for external “international causes”, Roosevelt’s approach is entirely domestic: a re-distribution of income to sustain the internal demand. Keynesian strategy is already emerging – keeping up demand by allowing wages to rise and by reducing unemployment through public expenditure. The National Industrial Recovery Act (NRA) of 1933 raises wage rates, encourages unionization, and so forth at the same time that it authorizes both massive investment in public works through the PWA and large relief funds. The political break with the past is enormous. In the classical view, the flexibility of wages is the main assumption. Workers’ struggles are seen as an outside interference with a self-regulating economy: labour organizations belong with other “institutional factors” that maintain wages “artificially”, while it is the State’s role to preserve the economy against such artificial interference. In the Keynesian model, the downward rigidity of wages is the main assumption; wages are taken as independent variables. The State becomes the economic subject in charge of planning appropriate redistributions of income to support the “effective demand”.
12
Keynes’ assumption of the downward rigidity of wages is “the most important discovery of Western Marxism” (Tronti). As wages become an independent variable, the traditional law of the “value of labour” collapses. No “law” but only labour through its own struggles can determine the value of labour. Class antagonism is brought into the heart of production and is taken as the material given on which capital must rebuild its strategy. The NRA is precisely a political maneuver to transform class antagonism from an unpredictable element of risk and instability into a dynamic factor of development. Through its emphasis on the income effect of wages, as opposed to the mere cost effect, the New Deal chooses wages as the mainspring of growth, but within precise limits: Wages must rise harmoniously with profits. The necessary control over wage dynamics requires the institutionalization of class struggle. For workers’ struggles inside capital’s plan means working class inside capilal’s State. Hence the need for the emergence of two new political figures in the Thirties: capital as the new “State-as-Planner” and the working class as organized “labour”.
13
The turn toward State-as-Planner is a radical break with all previous policies of State intervention. The NRA regulates the whole of industrial production. The certainty of a capitalist future has been shaken to its roots by the crisis: The NRA “codes”, involving the totality of the capitalist class (95% of all industrial employers), guarantee that a future exists. As the depth of the crisis makes the State’s function of “correcting mistakes” obsolete, the State must assume the responsibility of direct investment, “net contribution” to purchasing power. The State must expose the myth of “sound finance” and impose budget deficits. It is no longer a juridical figure (the bourgeois government of law); it is an economic agent (the capitalist plan). (All this represents a historical watershed, the beginning of a long political process that will culminate in the “incomes policy”, the wage-price guideposts of the New Frontier.) Most important, as the representative of the collective capitalist, the State’s main function is the planning of the class struggle itself. Capital’s plan for development must establish an institutional hold on the working class.
14
Hence, the need for labour as the political representative of the working class in the capitalist State. But the technological leap of the Twenties has entirely undermined the trade unions, by making their professional structure obsolete: By 1929. the AFL controls only 7% of the industrial labour force. By cutting through the old class composition and producing a massification of the class, Taylorism has only provided the material basis for a political re-composition at a higher level. As long as the mass worker remains unorganized he/she is entirely unpredictable. Thus with “Section 7a” of the NRA and later with the Wagner Act the collective capitalist begins to accept the workers’ right to organize and bargain collectively. It will be no smooth process, for while capitalists as a class support the NRA, the individual capitalist will resist its consequences at the level of his own factory. The birth of the CIO will make the victory of a thirty-year-long struggle for mass-production unionism. Capital and the mass worker will now face each other as the State-as-Planner and organized labour.
15
Class struggle, once the mortal enemy of capitalism to be dealt with through bloodshed, now becomes the main-spring of planned economic development. The historical development of labour power as the political working class is acknowledged by capital’s plan in this major theoretical breakthrough. What was conceived of as a passive, fragmented object of exploitation and technological manipulation is now accepted as an active, unified political subject. Its needs can no longer be violently repressed; they must be satisfied, to ensure continued economic development. Previously, the working class was perceived as capitals immediate negation and the only way to extract profits was to decrease wages and increase exploitation. Now, the closed interdependence of working class and capital is made clear by the strategy of increasing wages to turn out a profit. Whereas the reduction of the working class to mere labour power was reflected in a strategic split between factory (exploitation) and society (repression) (Thesis 9), capital’s political acknowledgment of the working class requires the unifying of society and factory. Capital’s plan is outgrowing the factory to include society through a centralized State.
This involves the development of the historical processes leading to the stage of social capital: the subordination of the individual capitalist to the collective capitalist, the subordination of all social relations to production relations, and the reduction of all forms of work to wage labour.
16
The signing of the NRA by the President (June 1933) marks the beginning of a new cycle of struggle. The second half of 1933 witnesses as many strikes as the whole of 1932 with three and a half times as many workers. By June 1934, with sharply reduced unemployment and a 38% growth of the total industrial payroll, the strike wave gathers momentum: 7.2% of the entire labour force (a peak not to be matched until 1937) is mobilized by the struggle. The crucial sectors are being affected – among them steel and auto workers, the West Coast longshoremen, and almost all textile workers, united behind wage, hours, and union recognition demands. 1935 is the year of both the CIO and the Wagner Act. Between the summer of 1935 and the spring of 1937, employment surpasses the 1929 level, from an index of 89.2 to 112.3. In a context of relative price stability, industrial production moves from an index of 85 to 118, and wages move from 69.1 to 110.1. The massification of the working-class struggle and the economic development of capitalist recovery are two sides of the same process: The struggle circulates to small factories and marginal industries while the sit-downs begin at Fire stone, Goodyear. and Goodrich. 1937 is the year of 4,740 strikes, the peak year in the generalization of the mass worker’s struggle. In February GM capitulates; in March US Steel recognizes the Steel Workers Organizing Committee and accepts its basic demands: 10% wage increase for a 40-hour week.
17
The crucial aspect of the struggles throughout the New Deal is the general emergence of wages (wages, hours, unionization), the workers’ share of the value produced mutually acknowledged by both capitalists and workers as the battlefield for the new stage of class struggle. For capital, wages are a means of sustaining development, while for the workers they represent the weapon that re-launches class offensive. It is precisely this contradictory political nature of wages (the means of workers’ “integration” on one hand, and the basis for the class’s political re-composition and attack on profit on the other) that causes Roosevelt’s failure to ensure steady growth while at the same time maintaining control of the working class. To the threatening massification of struggles, big business responds with an economic recession, a refusal to invest, a “political strike of capital”. (B.Rauch: The History of the New Deal)
18
The economic recession of 1937-38 is the first example of capital’s use of the crisis as a means of regaining initiative in the class struggle. Inflation, unemployment, and wage cuts are weapons that break the workers’ offensive and are means for a new political de-composition of the working class. The political necessity of the economic crisis shows dramatically that the Keynesian model is not sufficient to guarantee stability; only through an act of open violence can capital re-establish its domination over workers. Yet, it is only with the introduction of crises as a means of controlling the class that the Keynesian model can show its true value. While in 1933 the use of class struggle as the propelling element of capitalist development was the only alternative to economic recession, five years later, with the “Roosevelt recession”, “crisis” is revealed as the alternative face of “development”. Development and crisis become the two poles of one cycle. The “State-as-Crisis” is thus simply a moment of the “State-as-Planner” – planner of crisis as a pre-condition for a new development. From now on, capital’s crises will no longer be “natural”, uncontrollable events, but the result of a political decision, essential moments of actual “political business cycles”. (Kalecki)
19
The political figure which dominates class struggle from the 1930s on is the mass worker. The technological leap of the Twenties has produced both the economic recession of 1929 and the political subject of class struggle in the Thirties (Thesis 8). The “scientific organization” of mass production necessitates a malleable, highly interchangeable labour force, easily movable from one productive sector to another and easily adjustable to each new level of capital’s organic composition. By 1926, 43% of the workers at Ford require only one day for their training, while 36% require less than a week. The fragmentation and simplification of the work process undermine the static relationship between worker and job, disconnecting wage labour from “useful labour” entirely. With the mass worker, “abstract labour” reaches its fullest historical development: The intellectual abstraction of Capital is revealed as worker’s sensuous activity.
20
From the plant to the university, society, becomes an immense assembly line, where the seeming variety of jobs disguises the actual generalization of the same abstract labour. This is neither the emergence of a “new working class” nor the massification of a classless “middle class”, but a new widening of the material articulation of the working class proper. (In this process, however, lies the basis for much ideology. Since all forms of work are subsumed under capital’s production, industrial production seems to play less and less of a role, and the factory seems to disappear. Thus, what is in fact an increasing process of proletarianization – the main accumulation of capital being the accumulation of labour power itself – is misrepresented as a process of tertiarization, in which the class dissolves into the abstract “people”. Hence the peculiar inversion whereby the notions of “class” and “proletariat” appear as “abstractions”, while “the people” becomes concrete.)
21
From the worker’s viewpoint, interchangeability, mobility, and massification turn into positive factors. They undermine all divisions by productive role and sector. They provide the material basis for the political re-composition of the entire working class. By destroying the individual worker’s pride in his or her skills, they liberate workers as a class from an identification with their role as producers. With the political demand of “more money and less work”, the increasing alienation of labour becomes a progressive disengagement of the political struggles of the working class from its economic existence as mere labour power. From the workers’ viewpoint, wages cannot be a reward for productivity and work, but are instead the fruits of their struggles. They cannot be a function of capital’s need for development, they must be an expression of the autonomous needs of the class. In the heat of the struggle, the true separation between labour power and working class reaches its most threatening revolutionary peak. “It is quite precisely the separation of the working class from itself, from itself as wage labour, and hence from capital. It is the separation of its political strength from its existence as an economic category.” (Tronti)
With Maoist leader Kishenji’s rather bold offer for ceasefire to the Union government, a new situation seems to be unfolding in the red corridor of heartland India. Seeking to place the ball in the Centre’s court, the 72-day offer clearly seems to trump Union Home Minister P Chidambaram’s 72-hour offer. Moreover, it’s the nature of the offer — unconditional, as opposed to earlier Maoist proposals stipulating the release of their key leaders, restoration of land and forests to the tribals, scrapping of Memorandums of Understanding (MoUs) with big investors etc, all major irritants for the government — which begs a serious consideration. Practically the only condition set by the Maoists this time is that the State should reciprocate. This is at a time when reports of the CRPF in Lalgarh killing Lalmohan Tudu of the People’s Committee Against Police Atrocities (PCAPA) in front of his family members on February 22 are filtering in, over and above the initial propaganda about him being killed during an attack on a CRPF camp.
Chidambaram, instead of welcoming the offer to start a process of negotiation and addressing the substantive issues at hand, responded with a presumptuous and hypocritical statement calling upon the Maoists to abjure violence first. The Planning Commission’s Expert Group on Development Challenges in Extremist Affected Areas has argued that the government is engaging in peace talks with other rebel groups like the Nagas even though they have not abjured violence and in fact ‘taken advantage of the peaceful conditions to consolidate their parallel government’. So, they ask, ‘why a different approach for the Maoists?’
Chidambaram is clearly trying to make violence the key issue — that the real problem facing the country is violence by illegitimate actors like the Maoists and not the inequalities and injustices that are spiralling in the country. On the other hand, basking in the cover of being constitutional and democratically elected, even as it spearheads a system of a million injustices and the repressive Operation Green Hunt, the charge of being ‘violent’ somehow does not stick against the government. Instead, with terror attacks in Mumbai and Pune, the non-State violence as the main problem gets reinforced by the discourse of the ‘war on terror’ — that our country is under attack and hence no dissensions. NATO troops at Marjah, Afghanistan, are currently supposed to be flushing out the Taliban and then installing a civilian government — not too different from Chidambaram’s policy of flushing out Maoists to make way for a civilian administration.
This approach frames the Maoists in terms of a conflict model — that this is primarily a problem of violence, of illegitimate actors challenging the State and rule of law, and indeed the understanding that the Maoists are ‘the biggest internal security threat’. There is an underside to this seemingly straightforward picture. By simply raking up the violent nature of the Maoists again and again, the substantive issues at hand — corporate plunder, land grab, vigilante groups like Salwa Judum — are easily set aside or regarded as secondary.
Hence Kishenji’s dropping of the other conditions for ceasefire might add to this perception that violence is the real issue. In fact, several civil society groups and independent intellectuals who have always insisted on addressing the core problems facing tribals might even feel that this is a new situation where only violence and hostilities become the real problem. However, through this offer, the Maoists may actually be trying to reach out to civil society. They are probably appealing to the wider civil society — maybe to gain some credibility as a political force; or be recognised as not only interested in violence and a military solution. This must be seen as a positive development. The ‘abjure violence first’ line, however, is bent upon undoing this.
So what about the ‘skeptics’ who argue that the Maoists have come with this offer only because they are feeling the heat of Operation Green Hunt, or they are being strategic and trying to regroup — biding time, trying to trap the government? What is significant is that even though they may be feeling the heat, given the repression unleashed by the State, the Maoists are seeking a political process, involving sections of civil society, unlike the belligerent attitude of the State.
Indeed the government has made it impossible for anyone from outside to visit these ‘affected areas’ — human rights activists and independent observers have been harassed and chased away repeatedly. A cessation of hostilities is therefore what the State fears the most — for that will mean the possibility of a free exchange between the Maoists in the hinterland and urban civil society. The State clearly does not want that to happen — for that will turn the heat on it. This is the real trap it fears — getting politically cornered for its misdeeds. Hence, the need for this hysteria surrounding Maoist violence and human rights activists of supporting it.
There is nothing retrograde for the Maoists in seeking a political way out when cornered militarily — if this is what the ceasefire means. But the ‘abjure violence’ approach of the government seems to be aimed at precluding precisely such a possibility. Even the language used in the media — regroup, bidding for time, walking into a trap — all assume a situation of continuing war. In a way, the demand to ‘abjure violence’ is nothing less than the guilt of the State slipping out. Foregrounding violence in the context of a ceasefire allows the State to skirt the key issues and keep portraying the Maoists as liable to be physically eliminated, catching them off-guard.
This is the experience of the talks between the State and the Peoples War Group in Andhra Pradesh, where the ceasefire was used by the State to finish off the Maoists. Making the ‘violent’ tag stick on the Maoists meant that they could be delegitimised and made easy targets even after formal talks had started in October 2004 between the Maoists and the government, while the undercover attacks and elimination of Maoist leaders and sympathisers continued unabated. Leading civil liberties activist KG Kannabiran, who was one of the eight mediators then, told BBC that, “It was agreed that the police would not undertake combing operations against the Maoists. Why was there a need for the police to become so active, launching combing operations and killing the extremists in encounters?”
PERHAPS THIS is where return to a focus on the core issue of tribal displacement and habitat, cannot in the circumstances, be delinked from the fate of the Maoist movement. After all the Maoist movement is not only a current problem or a temporary happenstance specific to the present conjuncture. Since 1967, the Naxal movement and its present avatar, the Maoists, have stared in the face of the ruling order of the country. Indeed the Naxal slogan — Yeh azaadi jhooti hai (this independence is false) is a comment on the state of our nation. To relegate the Maoist issue to only one of violence, or for that matter that of Adivasis or land reforms or livelihood — is to deny and suppress its wider political provenance — something which might have implications on the very ‘idea of India’. This is perhaps why the government is more comfortable engaging with the Naga or Kashmiri militants in talks, than with the Maoists.
Those on the left and progressive liberals, ruing the erosion of ‘the idea of India’ and the decline of our political ideals, are so status-quoist in their upholding of the constitutional values of democracy, that they have conceded any possibility of rewriting history, or revising the basic structure of the Constitution, to the Hindu right. This seems true of the post-ideological, neoliberal age where the right-wing free marketeers are the radicals, calling for change, whereas the left are the conservatives, holding on to the myth of the founding moment and a dream of the long-dead founding fathers of the republic. The Naxal who refuses to ‘abjure violence’, in precisely being unconstitutional and undemocratic, in moving out of the shadow of our founding fathers, has come to stand for a left-wing agenda of change, taking the wind out of the Hindu right’s sails and realigning the terrain of thinking for the left as a whole. Whether the Maoists are adequate to this fertile moment is however not a settled question yet.
Saroj Giri is Assistant Professor, Department of Political Science, Delhi University
The ideology of neoliberalism: trickle down theory of growth and distribution. The reality a tad different: the gushing up of income and wealth. But, in a manner of speaking, we always knew that this is what neoliberalism was all about; we knew, in other words, that the neoliberal turn of the late 1970s was meant to facilitate the flow of income, wealth and power up the societal pyramid, that it was meant to restore the economic and political clout that “finance capital” had lost during the post World War II period. We knew that it was meant to efficiently pump the economic surplus out of the working people and channel it up the income ladder to the top fraction of the capitalist class. That neoliberalism performed this role even more effectively than expected by its hardest-core champions emerges clearly from recent studies of income and wealth trends of the past few decades.
TOP US INCOMES OVER THE CENTURY
Noted Marxist economists Gerard Dumenil and Dominique Levy have studied the changing patterns of income and wealth under neoliberalism in great detail . [1] Drawing on the extensive research on income and wealth inequality around the world by Emmanuel Saez [2] and Thomas Piketty [3], Dumenil and Levy clearly show: (a) that the neoliberal regime was preceded by falling income shares of the top income groups in the US for an extended period of time, (b) that the so-called neoliberal turn has clearly reversed the trend towards progressive redistribution of income of the post-War years, (c) that the income shares of the top income groups have climbed back up to pre-War levels, and even surpassed them, and (d) that ownership of the productive resources of society remains as skewed as before making claims of the development of middle-class capitalism in the U.S. totally baseless.
Below, we reproduce some of the striking trends that Dumenil and Levy’s presented in their article in the New Left Review (Volume 30, November-December, 2004) and also extend the analysis to the year 2007 (by using an extended data set that Saez and Piketty has made publicly available). [4] The picture that emerges from such an analysis clearly show that the trends identified by Dumenil and Levy (2004) have continued operating unhindered right until the end of 2007, i.e., right till the onset of the Great Contraction of 2008. Did the current crisis have anything to do with this worsening distribution of income in society? Will the Great Contraction turn into the Great Depression of the 21st century? Will the current crisis unleash progressive social forces that will reverse the horrific neoliberal income trends? Will the working class regain its social and political strength? These are important and interesting questions, but I do not wish to address them in this article.
Let us instead study the evolution of income distribution in some detail. Chart 1 presents data relating to the shares of total income going to various “top” income earning groups in the U.S. for the period 1917-2007. Even a cursory glance reveals the most striking feature shared by all the graphs, their U-like shapes. The U-shape implies the following: the share of total income garnered by the “top” group was historically high in the 1930s (the pinnacle of the original liberal era of capitalism); the share steadily declined after the second World War, through the “Golden Age of Capitalism” (because of the struggle of the working class); the trend reversed course around the late 1970s (with the onset of the neoliberal counter-revolution), and steadily gained lost ground in the next three decades. This general feature is true of all the graphs and is the remarkable feature about income distribution that emerges from all serious studies.
The first graph on the left-top of Chart 1 displays the share of income going to the top 10 per cent of income earners in the U.S. Towards the end of the 1920s, the share of the top 10 percent had nudged 50 per cent (from below); it recovered that level by 2006. The top 10 per cent of the population takes half of all the income created during any year; isn’t that remarkable? Well, that is (neo) liberal capitalism.
The second graph of Chart 1, the one on the right-top, displays the share of income going to the group of income earners running from the top 5 to the top 1 per cent of the population. Much like the top 10 percent, their income fell through the Golden Age and then started the ascent in the neoliberal era, without as yet reaching the historically high levels in the late 1920s.
CHART 1
The third graph at the bottom-left of Chart 1 displays the share of income going to the top 1 percent of the U.S. population. Quite astonishingly, they get more than a fifth of all the income generated in society now: just a nice throwback to the glorious late-1920s, they would point out. Thus, in 1928, the top 1 per cent of the income earners in the U.S. got about 24 per cent of the total income; in 2006, the top 1 per cent of the population was once again receiving about the same share: 24 per cent of the total income generated in the economy.
What about the scenario at the very top, the top of the top so to say? The fourth graph in Chart 1, the one at the bottom-right, provides some clues. As can be seen, the share of income garnered by the top 0.01 per cent of the income earners was about 5 per cent of the total income during the 1920s; that figure had already been reached by the end of the 1990s. The dip in the share at the end of the 2000 is a reflection of the bursting of the dot-com bubble and the ensuing short recession in the early parts of 2001. They got their act together pretty quickly, and the share of total income going to this group rapidly climbed up in the “boom” of the 2000s, surpassing the figure for the heyday of liberal capitalism. In 1928, the top 0.01 per cent of the income earners in the U.S. garnered about 5 per cent of the total income; by 2006 their share of total income was back at that level: 6.04 per cent. Neoliberalism triumphs liberalism!
What do we take away from these striking graphs? I would suggest the following three. First, we can safely make the claim that income and wealth are awfully concentrated in capitalism; a capitalism that caters to the middle class is a myth. To understand the import of this simple proposition recall that the mainstream media never tires of portraying the U.S. economy as a haven for the middle class, where anyone, even Joe the Plumber, can easily climb up the economic ladder with grit, determination and hard work; or, so the story goes. Aggregate trends in the distribution of income over the last three decades that have been presented in Chart 1 clearly makes nonsense of this oft-repeated fairy tale.
Second, the concentration of wealth and income under capitalism is nothing new; it is rather the normal state of affairs in capitalism, as the data for the last 90 years show. When one takes a long and historical view, the so-called Golden Age of capitalism, based on the compromise between capital and labour, and buttressed by re-distributive policies of a welfare state, seems to be the exception rather than the rule. The workings of welfare state capitalism quickly led to the creation of a situation, endogenous it must be remembered, that militated against the core principles and institutional features of welfare state capitalism.
And third, that the concentration of income, wealth and power keeps increasing as we move up the income pyramid, so that the buck really stops at the top. What about the very top of the top of the top? Well, let us see.
TOP OF THE TOP
Tucked away in an obscure corner of the business section of the New York Times on February 18, 2010 is a small article with some very striking facts relating to the important issues of income, class and power in the U.S. that we have been discussing. [5] The article discusses interesting facts relating to income and taxation of the top 400 income earning families in the U.S., the families sitting on the very top of the income and wealth pyramid in the U.S. Data about the earnings of the top 400 families, based on tax return information, was first made public by the Clinton Administration. Much along expected lines, the Bush Administration cut off access to this report, the so-called “top 400 report”; the Obama Administration has again made it public. [6]
Writing on Tax.com, a Web site run by Tax Analysts, David Cay Johnston provides a wealth of information about the top 400 families that might be worth looking at carefully; the NY Times report drew on Johnston’s article, and we will also use data that he has made available on-line along with his article. [7]
Here are some facts to get started with. Average annual income of the top 400 income-earning families was $131.1 million in 2001; it had more than doubled within the next 6 years, reaching $345 million in 2007. That was a whopping 17.5 per cent annual compound rate of growth over that 6 year period. In 2007, the total income of the top 400 families was $138 billion, rising from $105.3 billion a year ago. Adjusted for inflation, the top 400 families witnessed a 27 per cent increase in their income between 2006 and 2007; the bottom 90 per cent of U.S. families saw their income rise by a mere 3 per cent during the same period. If we go back a little further we see the divergence taking shape more clearly. Between 1992 and 2007, the real income of the bottom 90 per cent of the U.S. families increased by 13 per cent; during the same period, the real incomes of the top 400 increased by 399 per cent.
To put these numbers into some perspective, let us compare the incomes of the top 400 U.S. families with some figures for the whole U.S. economy. Median real income, i.e., income adjusted for inflation, for U.S. families in 2007 was $52,163. According to the U.S. Census Bureau, 37.3 million persons were below the poverty line in 2007 (i.e., about 12.7 per cent of the population was deemed “poor”), where the poverty line was defined (in 2008) as follows: it was $22,025 for a family of four; for a family of three, it was $17,163; for a family of two, $14,051; and for unrelated individuals, $10,991. While the incomes of the top 400 families increased to astronomical amounts, there were 45.7 million people without health insurance coverage in the U.S. in 2007. [8]
To make the comparison a little more systematic and to get an idea of the true nature of the income generation process under neoliberalism, we have summarized some data in Chart 2. [9] The graph on the top-left in Chart 2 plots the inflation adjusted average income of the top 400 U.S. income-earning families from 1992 to 2007. Average real income increased from $71.6 million in 1992 to $356.7 million in 2007, a 399 per cent increase over the 15 year period, which translates into a real income increase of $285.2 million.
The graph on the top-right of Chart 2 plots the ratio of the average income of the top 400 families and the average income of the bottom 90 percent of U.S. families (arranged in terms of household income). In 1992, the ratio was 2419; in 2007, it had become 10634. Think about these numbers again. In 1992, the average income of the top 400 U.S. families was 2419 times the average income of the bottom 90 per cent; in the next 15 years, that ratio had seen a more than 4 fold increase. That is neoliberalism in a nutshell.
The next graph, the one on the bottom-left of Chart 2 plots the share of total income (what the IRS calls the adjusted gross income) that went to the top 400 families. In 1992, the figure was 0.52 per cent; by 2007, it had increased to 1.59 per cent. Now think about that again. During the period under consideration, the U.S. economy had about 105 million households; thus in 2007, the top 400 out of these 105 million households were getting 1.59 dollars for every 100 dollars generated in the economy. (If you divide 400 by 105 million, you get a 0.0000038!)
The last graph, the one on the bottom-right of Chart 2, shows the policy response of the U.S. governments to this rising inequality. What should the state do when faced with this enormous concentration of wealth at the very top of the income pyramid? Why, aid that process. Effective tax rates for the top 400 families saw a remarkable secular decline over this 15 year period, starting at 26 per cent in 1992 and falling to about 17 per cent by 2007. So, as the incomes started flowing up, tax rates started going down. Result: disposable real income, i.e., after-tax real income, of the top 400 U.S. families shot through the roof.
CHART 2
EVOLUTION OF WAGE INCOME
How did this huge income inequality get built up? The simple answer: neoliberal counter-revolution. The whole institutional set-up and policy framework that characterized the so-called Golden Age of capitalism was the result of the class struggle of labour against capital; the power of the working class had managed to institute policies that resulted in the re-distribution of income away from capital and towards labour. The neoliberal counter-revolution reversed this historical trend and got the re-distribution to start working the other way round: move income away from labour and towards property owners and the top wage-earners (managers, technocrats, CEOs, etc.). Probably nothing demonstrates this better than the evolution of wage income, i.e., the income of the working people in the U.S. over the last few decades. Let us take a look.
Chart 3 presents some relevant data on wage income. The first graph in Chart 3, the top-left graph, plots the time series of the average annual real wage in the US economy for the period 1970 to 2005. Average annual real wage is computed from the National Income and Product Account data as the ratio of total wages and salaries and the number of full-time employees; to take account of inflation over the years, the wage has been expressed in 2006 prices. [12] The average annual wage, as shown in the graph, increased from about $38,000 (2006 $) to $47,670 (2006 $). So, did workers really increase their average incomes during the last three decades? The answer is no.
The picture presented in the graph is misleading. The average annual wage in the graph has been computed by including the wages and salaries not only of production workers but also of supervisory workers and managers and CEOs. The “wages and salaries” that accrue to the latter category of “workers” cannot be considered wages in the strict sense of the word; this income comes out of the economic surplus created by production workers. Thus, from a societal viewpoint, income of managers, bureaucrats, CEOs and other such employees are a deduction out of the the total social surplus. Hence, to get a better and more accurate picture of the evolution of what would normally be called wage income, we need to look at the wages of production workers. [13]
The second graph in Chart 3, the top-right graph, plots the time series of weekly real wages of production and non-supervisory workers in the nonfarm business sector of the US economy for the period 1964 to 2009. This data – relating to the production workers in mining, logging and manufacturing, construction workers in construction and non-supervisory workers in the service sector – is taken from the website of the U.S. Bureau of Labour Statistics and is expressed in 1982 prices to remove the effect of price increases (i.e., has been deflated by the consumer price index for all urban consumers with a base year of 1982). Here, we see a remarkable trend, a trend that really explains the secret of neoliberalism: real weekly wages of production and non-supervisory workers fell between 1964 and 2009. True, there was a slight recovery starting from the mid-1990s, but that has not managed to take the real wage back to the level of 1964, let alone the higher level of the early 1970s. Real weekly wages in 1964 was about $314 (1982 $); in 2009, it was about $287 (1982 $). Moreover it is clear that the recovery that had started in the mid-1990s will be pretty difficult to sustain in the midst of the deepest recession since the Great Depression.
Thus, the upward movement of average annual real wages that is depicted in the first graph of Chart 3 is really driven by increases of the “wages and salaries” of non-production and supervisory “workers”, the fraction of the working or middle class that derives its income as a deduction from the surplus value generated by production workers. This would imply a growing inequality even among the ranks of the wage earners.
And that is precisely what is depicted in the third and fourth graph in Chart 3, the bottom-left and bottom-right graphs. Let us look at them one at a time. The bottom-left graph plots the ratio of two quantities: (a) the average annual real pay of the top 100 CEOs in the Forbes survey of the top 800 CEOs (in terms of pay), and (b) the average annual real wage in the U.S. economy (the data that has been plotted in the top-left graph in Chart 3). [14] In 1970, the ratio was about 39; in 2005, it was about 768, coming by way of 1043 in 1999. Thus, in 1970, the average income of the top 100 CEOs was only about 39 times the average annual wage in the economy; in 1999, the average annual income of the top 100 CEOs had become 1043 times the average annual wage in the economy!
The bottom-right graph plots the average real pay of the rank 10 CEO (in 2006$), i.e., the pay of the 10th CEO from the top when all CEOs are ranked according to their incomes. The real pay of the rank 10 CEO in 1970 was about $1.87 million (2006$); in 2005, the corresponding figure was $73.24 million (2006$), having climbed down from an astronomical $109 million (2006$) in 1999. That is more than a 50 fold increase in 19 years!
CHART 3
Thus, neoliberalism not only increased the share of property income (in aggregate national income) but also increased the share of income that accrues to the hangers-on of capitalism, the managers, the supervisors, the technocrats, the bureaucrats, in short the class of people who oversee and facilitate the extraction of surplus value from the working class, and contribute to the reproduction of capitalist relations of production.
How did this impact on the working class and the macro economy? Since real wages were stagnant or even falling, the working class that had become used to increasing consumption levels over previous decades had to be fed with an ever exploding mountain of debt. First the dot-com bubble and then the housing bubble partly facilitated this process. The growing debt kept consumption levels of the working class growing even, but only at the cost of increasing the financial fragility of the macro economy. When the housing bubble burst towards the end of 2006, that started off the financial crisis.
(I would like to thank Debarshi Das, Panayiotis T. Manolakos and Sirisha Naidu for very helpful comments on an earlier draft of the article. The usual disclaimers apply.)
[11] Dumenil, G. and D. Levy. 2004. Capital Resurgent: Roots of the Neoliberal Revolution. Harvard University Press.
[12] This data is from Saez and Piketty.
[13] Production workers, as we have used the term here, is related to though not strictly equivalent to what is referred to as “productive workers” in Marxian political economy
[14] Average annual wages are in 2006$ and average CEO pay is in 2006$; hence, the exact ratios might a little off the mark though the trend will certainly be fairly accurate.
