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In today’s context of intensifying attacks of capital on the lives and livelihoods of people and growing people’s resistance, this paper was put forward for a wider discussion by the author, who is a social and mass movement activist working among the forest communities of North Bengal. The views are entirely his own. – RS Editorial Board

The Context

One of the biggest and most visible problems plaguing the anti-capitalist social movements of today is the statist framework which conditions, shapes and governs their thoughts and actions. Thus the political praxis which should ideally be moored in a post-capitalist (hence post-state) vision of society, is seldom reached, and the movements are stuck in the morass of extremely limited actions informed by their purely normative and emotive thoughts about how the present society should function. The war-cry of justice is aired, millions take to the street demanding it, yet this ‘justice’ is rarely explained in terms of the real and the grounded. It is taken for granted that the state will be transformed from its overtly pro-capital avatar to a more radical one by this means or another because the movements want it to change: what is forgotten that history has seen hundreds of experiments with such ‘changed’ states—each one of which failed in the long run, and led to a more coercive rule of capital.

Also, today’s social movements are non-violent and democratic, which in reality means that they prefer working within the framework of parliamentary democracy, and where that is absent, fight for it. Once again, the history of the institution of parliamentary democracy is forgotten: willy-nilly, it’s ignored that historically—more so going by today’s neo-liberal situation—such democracy is intrinsically linked with capitalist production systems and the hegemony of capital in both our societies and polities.

This belief in ‘democracy’ assumes a belief in the so-called democratic state—one guesses that this is largely due to the prevalence of welfare capitalism in the post 2nd world war era; it offered(to a greatly altered extent—still does in some parts of the world) mitigation of the more poignant excesses of capitalist profiteering in terms of glorifying and protecting labour, instead of brutally exploiting it, which in turn translated to increased wages for all, an all-encompassing social security net and so on. Though for the left, true democracy was only achieved when the state mutates to its socialist avatar, the institutional left operating within the democratic state systems started believing in it. In time, this naïve belief killed it—the trade union movements were the first victims. Capital mutated to the post-modern or the neo-liberal, the manufacturing sector was gradually dismantled and its centralized production processes disbursed all over the globe, and as to even the core rationale of capitalism’s being, its unbridled profiteering, it depended more on the little-understood and often obtuse hokey-pokey of speculations in the finance capital sector.

Because capital mutated, the state mutated too, and the grand dream of a sustainable capitalism held perpetually in check perished—none but the government leaders and the international institutions comprising them remotely talk about it these days, and nobody believes in it any more, with the un fortunate exceptions of social movements. Among social movements, we do not include corporation-style NGOs which serve the capital and help it in its corporate social responsibility tasks, or those which the state overtly and covertly floats or supports. By social movements here we mean only those movements and groups which critique the neo-liberal profiteering and the state’s mutated role as a crony supporting and facilitating that.

The Problematique

Do the social movements have a problematique at all? If defensive manoeuvres against various forms of neo-liberal aggressions occupy most of their time, and if such defence comes mostly in seeking reliefs from the state(demanding ‘justice’ in abstraction as well as legislative reforms and judicial action) as well as various international bodies like the UN and the world bank, how could the movements be expected to frame the problematique of how the capitalist production system has to be challenged, and a credible alternative has to be posited?

Doing both of the above means doing away with the belief in state and international bodies as a dispenser of justice in bulk and abstraction and also in small doses over for a longish period of time—it needs to be understood that nothing but profit matters any longer—capitalism as a political system has embarked on a death-run of self-destruction; it can neither regulate nor mutate itself in a way which will help or favour the toiling people, the victims of state-capital aggression. Small reliefs can be possible in states which are relatively weak and the movements are in a political position to influence it—but even those reliefs prove transitory if the state is expected to safeguards those: pro-people legislative reforms can be taken back, a progressive policy can turn regressive with a change in the government.

When we say that capitalism has embarked on a course of self-destruct, we do not attach any time-frame to it. This can still take a long time, depending on the system’s capacity to survive the insurmountable challenge of climate change and also, the resistance from its victims, both nature and human societies. Neither nature nor labour can be appropriated ad infinitum, nor can all resistances be perpetually co-opted or subjugated. Mitigation and adaptation are possible only to a given extent—after that the fall is bound to come.

However, because all these are still in the future, and the movements need something more tangible than a faith in history, they tend to look forward to reliefs: from coercion, from poverty, from displacement and natural disasters. Working endlessly on a defensive-relief mode sap the movements of the capacity of effective political reasoning—sometimes they simply fail to create a long term vision for themselves and the society at large, and sometimes the necessity of the moment exhausts them. Thus, such movements keep on living, praxis-wise, in a de-historicized and de-contextualized vacuum, in a besieged present that refuses to end. This creates desperation, out of which three possible results emerge: 1. The movements become staunchly relief-centric, which, whether they like it or not, make them more dependent on state. The final expression of this, politically speaking, is such movements’ becoming active participants in a parliamentary democracy governed by capital and its crony state, preceded by the belief that they can usher in ‘systemic’ changes by contesting elections, 2. Organizationally and politically, the movements start suffering from an inertia, and ultimately lose its resistant edge, and 3. An outright rejection of non-violent democratic form of movement and organization in favour of covert armed insurrection.

Among the three, the last merits a discussion here—this can take various forms and shapes starting from the slightly dated leftist guerrillas to globally more widespread ethnic and religious armies. In many cases, failure to obtain desired relief within the parliamentary democracy framework leads to emergence of such movements. However, except the leftist forces (for instance, the Maoists in India), other armed insurrections have often no ( or very limited) political goal vis-à-vis changing the resent status quo comprising capital and state—mostly it’s a question of controlling key(commercially profitable) natural resources (for instance, in middle-east), and seizure of state power(in some cases, creation of new nation-states/autonomous regions). Even in the case of leftist forces, the insurrection is projected as a revolutionary war that aims at seizing state power, and replacing the capitalist state with a revolutionary republic. Once again, history has taught us enough lessons about how such republics of the past had functioned. Not going into the details, it can be said that mere seizure of power by an armed group of people can never be taken as an example of transformative politics, we have to learn from what actual changes had taken place in the production systems, and more importantly, how durable those changes were.

The Importance of Framing the Problematique

Unless and until the right problematique is framed/found, the movements of anti-capitalist resistance cannot be expected to act as effective agents in bringing in social and political transformation. Short-term or immediate goal sets will not sustain the movements, if they fail to situate themselves within the larger political context. For the purposes of our discussion here, this larger political context is not limited to the present time-space, it is something that has to understood through dialectical reasoning, by encompassing the follies/achievements/lessons of the past and the challenges/probabilities of the future. Rather than emotive and normative, it has to be realized in an unbiased objective manner, even it means no immediate relief, and has promises hidden deep inside only of a murky and apparently uncertain future.

Our hypothesis is that the movements have to consciously distance themselves from the lure of operating within a ‘known’ present, which contains capital, state and the immediate resistance. Because, in its present capitalist form, parliamentary democracy cannot bring durable social changes, the problematique has to include the state in its entirety, which in turn includes parliamentary democracy, and also its known post-capitalist revolutionary variants, largely rejected by history. The present state has to be envisaged as it is, a political and institutional expression of capital and/or totalitarian economic control.

Only when we have the right problematique, a right praxis can be hoped for: an understanding of the political context will guide a movement’s political programme and action strategy. If the movements have to move away from state-centrism and the capitalist project; it has to start thinking of non-state and non-capitalist spaces still surviving in our midst; along with defending and strengthening those, they have to posit, coherently, more such spaces, where the movements can survive and flourish, and ultimately, unleash the true and free productive power of the masses. If the capitalist project has to be opposed, the non-capitalist, non-state spaces created and defended by the movements have to posit socialized production systems instead of securing private property. These systems have to be outlined and defined adequately to be suitable for practice within the framework of a generally regressive, often increasingly right-wing, state and an invasive market economy.

Building a Utopia?

Given the current level of dominance and visibility of capital, a socialized production system functioning within the market economy framework might sound paradoxical and utopian. However, the success of social movements depends on their capacity to show/establish/defend various models of socialization of the means of production, and an economy which is based neither on private property nor state subsidies. According to the present hypothesis, the movements knowingly or unknowingly defend/practice a non-capitalist, often post-capitalist system of economy. Hence, these cannot be defined or categorized in terms of typical trade union movements, which had got stuck in the somewhat hopeless economism of endless wage negotiations with capital and state; in the neo-liberal era trade union practices can at best raise a pitched demand for a return to a more humane and welfare face of capitalism. And this sounds more utopian than our hypothesis of establishing socialized/non-capitalist production systems, and putting nature and human labour at the center of those systems instead of profit. Which means decisively and consciously moving away from the orthodox framework of wage-profit and labour-capital while arriving at the praxis: today’s wage workers—being consistently rejected and undermined by the neo-liberal—should not limit themselves to demand a share of capitalist profit in form of increased wages, but take the battle inside the core grid of capitalism and become the owners of the means of productions wherever possible. As capital moves away from the tangible manufacturing sector and the task of producing ‘productive assets’ to the intangible and virtual economy of software-driven high frequency stock trading and various forms of speculative trading in financial derivatives, the manufacturing sector economy itself can be taken over and rebuilt by the erstwhile wage workers and small and primary producers like peasants, artisans, forest dwellers, coastal and mountain communities. There is no point in endlessly demanding relief/incentives/subsidies from a state which is increasingly losing whatever regulatory powers it had over capital.

In essence, we are talking about a transcendence here, not only of both economy and society but also in the objectives and forms of anti-capitalist movements: what we say call for a continuous and focussed action that will resist capitalist invasion of the surviving social/communal production systems and also create, bit by bit, piece by piece, new self-supported socialized systems. What are now small and sporadic islands of resistance will thus be linked, without affecting or destroying the distinctive nature of each island—thus the essential plurality of ground level actions will not be compromised and yet there will be a whole. The fragments will remain fragments and yet coalesce politically with a shared vision of a society and economy transformed.

Challenges to the Hypothesis: State’s Response and Engagements with It

Given the present organizational state of social movements as well as more orthodox versions of anti-capitalist movements like trade unions and the institutional/party left, can we reasonably expect such a convergence and reorientation of anti-capitalist movements?

Several pertinent questions can be raised about the practicality of the hypothesis we are trying to build. What, for instance, will the state do as the movements embark on the collective task of transforming the capitalist society? Will or will not the affected millions of wage workers and the jobless, the displaced and the threatened peasants and other nature-dependent communities be protected by the state against the predatory capital? Will or will not the movements demand state protection any longer? Can the state, with its centralized bureaucracy, and in many places, increasingly stronger military apparatus, be dismantled and replaced by voluntary confederations of independent collectives of free producers? Will the inter-movement solidarity be potent enough to resist both state and capital?

Because we are attempting here only a hypothetical construct, all such questions cannot be possibly answered. Let us however, tackle a few. How will state respond to a movement which it cannot assess nor bring to a negotiation framework? It depends largely on whether the state in question is aware of the political design of the movements and feels threatened by it. One can come across many instances of movements which could successfully evade more brutal and coercive kind of state response for decades through a judicious mix of common sense and a objective analysis of the nature of the state. That the state might be on the warpath against non-violent democratic movements has to be a given; at no point of time, the state can be taken for granted. However, even in the neo-liberal crony capitalist era, the relationship between state and capital in various societies is neither homogenous nor linear; and despite great military-bureaucratic centralization, not all states remain perpetually strong. If movements could assess the state’s points of political vulnerability (there can be many), an effective strategy of engaging with the state can be formulated without compromising the political objectives.

Will or will not the affected millions of wage workers and the jobless, the displaced and the threatened peasants and other nature-dependent communities demand protection by the state against the predatory capital? This, once again, is treacherous ground—the question pre-supposes the existence of a munificent state in the line of the ‘king shall deliver justice’. We have seen strong trade union and social movements crippling themselves with the belief that negotiations with the state can keep on delivering justice for the communities they represent—one good legislation or a good judicial order(by ‘good’ we here mean something that offer protection against neo-liberal aggression) has been interpreted as tokens of the political will of state. It is important to remember that today’s state is a capitalist tool of potentially coercive governance; it can offer effective protection only to the capitalist system and not its victims. We do not say that making demands to state or seeking judicial redress will be altogether redundant strategies—saying this will be premature. Such actions form (and will continue to form) intrinsic parts of the interim strategy of many movements for years to come. It needs only to be seen that movements develop a deep strategy as well so that they are nor left with an action deficit when such strategies fail or backfire. Also, such interim strategies should be specifically informed by the movements’ long-term political strategy; the ‘interim’ should be strictly taken as interim.

For the time being we won’t take up the question of military challenge from state, and the possibilities of retaliatory violence by movements. We envisage the future collective/s of movements as an open process, which learns from past mistakes, including its own and is flexible enough to be adaptive to the challenges as they surface. Learning a few lessons from the history, we only refuse to succumb to the apparent lure of revolutionary violence as the sole means of effecting social transformation. The important thing is to politically define the revolution, in concrete terms, and to visualize the nature of post-revolutionary societies. The so-called socialist models we had in the past will not work anymore; we have to build new and working models not in the post-revolutionary future but in today’s challenged present. Violence and non-violence are questions of localized strategy which movements themselves will decide.

Challenges to the Hypothesis: the Question of Surplus Production

In our hypothesis, we talk of defending/building post capitalist socialized production systems. How will this be achieved within the framework of capitalist market economy? This poses by far the biggest challenge to the hypothesis: in order to survive economically, the social/communal property regimes the movements defend/build have to engage with the market. This means entering into various monetary and non-monetary interactions with an economy that thrives on individual greed and private profiteering, and has to produce surplus. How can the two production systems—socially and politically opposed—coexist?

As yet, we don’t have a single answer to this. Several models have been attempted from time to time: small producers’ guilds to counter the monopoly rule of big corporations(for instance farmers’ guilds), co-operatives by artisans and workers, forest and agricultural commons that produce its own food/building implements and sell the surplus to generate revenue to support health, education and a range of other welfare programmes.

The really important thing here is the issue of surplus production and distribution: the irony of the situation lies in the fact that many successful social property regimes today work and survive because of the surplus they produce and sell in the open market to generate monetary revenue. Wherever there is a surplus that can be sold as marketable commodity, there has to be an owner who controls the production of the surplus—how can the entire community own it, particularly in a market economy? With huge sums of money are at stake, will not the ownership of the surplus and the control over production relations turn into major discordant issues over time and enhance(or create) new inequalities and disparities even in a true commons situation? Will not the market take over and create a new class of privileged people? Talking of India, these questions become doubly relevant when we look at the present state of the diverse spectrum of communal properties that continue to exist to this day — communal rights and ownership are now often conterminous with rights of selling community-held resources in the marketplace. The market has found an ally in the financially mobile elite (clan leaders, village chiefs) within the community and the result is not only environmental degradation but also growing class differences within the erstwhile ‘community’.

It is a moot question how usable values turn into ‘surplus values’, and for how long such values can remain separate in a situation where market continues to dominate. One answer might be development of local markets or participating in larger markets under communal supervision. Another answer might be outright rejection of outside market altogether. Both of these can be practised simultaneously, if the movements in question remain politically and collectively awake to the dangers posed by market economy, and at the same time do not ignore the practical question of food and livelihood security.

Perhaps there is no single answer to questions, doubts and paradoxes that proliferate as new struggles emerge and newer forms of movements come into being. Despite many ideological confusions and clear and present dangers of both co-option and repression, social movements for establishing commons/socialized production systems as an alternative to capitalism and class oppression must be projected and championed.

Challenges of Organization Building and Organizational Strategy

One could broadly differentiate social movements from the orthodox institutional left by a general absence of centralized structure and declared vanguardism in decision-making. Movements at the grassroots as well as their alliance formations have diverse organizational entities, most of which lack coherent organizational strategies at all. Movements often tend to be depend more on spontaneous mobilization and individual charismatic leaders than methodical organization building. That the movements remain silent on how the diverse and extremely localized resistances will reorient themselves as catalysts of social and political change beyond their niche focus and geographic boundaries has much to do with the absence of organizational structures. Even in cases where such movements have a perspective on state and capital (as in Occupy), the inherently anarchic and a-structured mode of organizational functioning dissipates the political momentum and hinders the movement as a whole. Also, how will the large majority of movements without clearly expressed long-term objectives (such as the local struggles for reclaiming the commons) come together and coalesce politically? What will be the organisational process followed that will retain the local nature of such struggles and yet be effective beyond the local level?

The organizational process of any mass movement and its politics feed each other. Objectives of radical socio-political changes become ineffective in absence of an adequate organizational process that can identify issues, take up specific programmes and implement those in a time bound manner. Unfortunately, the organizational process of most movements do not yet correspond to definitive political objectives: even movement alliances of a professedly anti-capitalist nature could seldom successfully communicate political ideas to community groups making up those alliances. Only where, after years of struggle, people have started realizing that the battle is a political one and that people’s power need to be built through a protracted and pitched battle with the state, capital and other forces, the movements could act with political significance. The usual variety of organizationally anarchic, and politically undecided alliances do not carry the movements forward to the vision of building post-capitalist societies.

Therefore, movements and their alliances should bother with the strategies of organization building, and decide, once the organization comes into being, how that will run. Top-down and too structured processes, as those followed by the institutional/party left, will obviously compromise and disrupt the inherent plurality of most social movement formations. Less obviously, apparently unstructured movements too could follow top-down processes, especially if the movements have middle-class/intellectual leadership. Decision-making in such cases becomes an exclusive elitist exercise, the political and class orientation of the leaders (even their personal ego and aspirations) dominate movements.

To make our hypothesis work, social movements have to come out into the open and declare their politics. To do this, they must have adequate organizational strategies, which are clearly understood and shared by grassroots groups making up the movements. Immediate/short-term priorities of movements and practicalities of defensive actions have to be contextualized, both politically and organizationally, in consonance with the ultimate objective of building/defending non-state and non-capitalist social/political spaces, of socializing the private. The movements, singly and collectively, have to understand that the best form of immediate/defensive action is positing/practising alternatives to capitalism. The slogan of the movements should be ‘revolution here and now’ and not in a remote distant future.
ON THE OCCASION of the 48th anniversary of the Naxalbari Martyrs’ Day on 25th May, the party organized many programmes wherever it is active with the slogan: Advance along the path of agrarian revolution, bring revolution back to the agenda. What is the significance of these slogans and how will a struggling left and democratic front be built with the orientation of helping the communist resurgence through the realization of these strategic slogans according to the present critical situation – are questions that should be correctly understood.

The ascendance to power of the ultra-right Modi regime has intensified manifold the imposition of neo-liberal policies, saffronization of all spheres and autocratization of the ruling system. Pointing this out the Political Resolutions adopted by the CPI(M) and CPI in their recent party congresses have called for strengthening unity of all left forces to fight back this ultra-rightist offensive by the ruling classes and the ruling system. In pursuit of this policy they have expanded their Left Front at the all India level, including CPI(ML) Liberation and SUCI(C) in it. As reported in the CPI(M) documents, they have formed a 17-constituent strong left and democratic front in West Bengal, an 11-constituent strong front in Andhra Pradesh and Telangana, a four-constituent strong front in Punjab etc. Formation of such broad fronts has been promised in other states also. Alarmed by the ascendance of Modi to power, a large number of left leaning intellectuals are also repeating these calls for left unity day in and day out.

All on a sudden the CPI(M) leadership has become the champion of left unity, amending its Political Tactical Line, becoming silent about the violent criticisms and even physical attacks it had made against the communist revolutionaries till recently. It is also going to convene a Plenum this year to find ways to overcome its organizational weaknesses. But it is silent about its strategic line, which has led it to its present right opportunist positions, almost making the line of difference with the ruling class policies more diluted than ever. If CPI and CPI(M) are serious about advancing towards the strategy of completing the People’s Democratic Revolution as stated in their Party Programmes, and if they genuinely desire to achieve the unity of the left forces to defeat the ultra-rightist forces, they will have to seriously discuss changing the strategic line followed during the last four decades, leading to the serious setbacks suffered by them. Similarly, if organizations like CPI(ML) Liberation who still claim to uphold the heritage of the ideological struggle waged by the communist revolutionaries against the revisionist line of these parties and of the Naxalbari Uprising are serious about the criticisms so far raised by them against these parties and of political lines they claim to follow, they will have to rethink whether joining the CPI(M)-led LF is going to serve the people’s cause.

On Communist Unity and Left Unity

The advocates of the urgent need for left unity are stressing that the question of communist unity and left unity should not be mixed up, and the emphasis should be on the latter in the present situation. No doubt the strategic goal of uniting the communists in a single party should not be confused with the tactical question of building left unity to defeat the increasing ultra-rightist danger. But, while this question of left unity is being taken up, its advocates are stressing that past questions including the past theoretical debates, the way the LF governments in W. Bengal and LDF governments in Kerala utilized the opportunity, the way the CPI(M) led LF parties made opportunist alliances or seat adjustments with even ruling class parties including Congress in different states, the result of the support extended to the UPA government by the Left Front parties from 2004,the directly anti-people role of the Left Front governments in Kerala and West Bengal, etc. should be forgotten or kept aside. They insist – let us forget the past and unite for the present urgent need of fighting against the Modi government.

In this context, some important aspects call for serious attention. First, what shall be the evaluation of the hitherto practice of the Left Front or Left Democratic Front governments in Bengal, Kerala and Tripura, including the 34-year-long continuous rule in Bengal? In all these states these governments were in essence following the neo-liberal policies and justifying it. In Bengal it led to Singur and Nandigram, and to the severe setbacks suffered by CPI-CPI(M) in the following elections. These governments did not try to make any attempt to put forward an alternate development perspective against the neo-liberal development paradigm, including any serious efforts for radical land reforms making the tillers the owners of the agricultural land. Instead of trying to democratize the socio-political system, they became part of the autocratization taking place in the country, with the CPI(M) turning into a bureaucratic organization, providing worst examples of election rigging in Bengal. To a great extent, like the ruling class and regional parties, they also pursued vote bank politics, in the course of which they pursued the policy of communal appeasement. Still most of them do not recognize the importance of launching a caste annihilation movement as part of the class struggle. Are the CPI(M) and its Left Front partners ready to make a self-criticism and put forward a minimum people oriented programme for implementation in the states where it comes to be in power, reversing the retrogressive policies pursued so far?

Secondly, since the CPI(M) and its Left Front partners have actually implemented neo-liberal policies whenever in power, and resorted to violence and state terror to do so, how can a Left Front led by CPI(M) call for a rejection of those very neo-liberal policies? Thirdly, what will be the approach to Congress and other ruling class parties and regional parties who are in power in different states and implement the neo-liberal policies without any remorse? In the name of keeping BJP away from power, like in 2004, will this front support the Congress led alliance, instead of pursuing a policy of independent left assertion? Will this front try to form alliance with or make seat adjustments with Congress and other ruling class/regional parties in opportunist manner as in the past? And, fourthly, with all these serious issues, how can a common minimum programme capable of reversing the ruling class policies and attracting the toiling and oppressed masses be charted?

But what is really happening is stranger than fiction. SUCI (C), which had teamed up with the Trinamool Congress in the 2009 Lok Sabha elections and 2011 assembly elections in W Bengal, stating CPI(M) as its main enemy, and Liberation, which had criticized CPI(M) during the last four decades for its right opportunist positions, have joined the Left Front led by CPI(M) without arriving at a common minimum programme so far. If their present postures are taken into consideration, it is going to be an election-oriented alliance only. The state level Left Fronts formed in Bengal, AP, Telangana, Punjab etc. shall be only issue based fronts, not a CMP based one. As elections to state assemblies approach, as in the past, the CPI(M) and CPI will strive hard and form alliances or seat adjustments for a few seats with ruling class/regional parties. As none of these two parties has so far announced that such opportunist policies shall not be pursued in coming days, a better deal cannot be expected from them. The organizations who have joined hands with CPI(M) shall soon experience that irrespective of all present declarations, CPI or CPI(M) has not their changed their approach to important questions basically. Present postures are only to hoodwink their ranks and the left masses.

Left Unity Not for Liquidating the Communist Resurgence

Contrary to the situation in the last decades of the last century, in spite of the severe setbacks suffered by the communist movement, presently the people’s struggles are developing and even people’s upsurges are taking place in many countries. In the Latin American countries like Venezuela, Bolivia etc. anti-US popular forces advocating Bolivarian socialist views have come to power utilizing the opportunities provided by parliamentary democracy. In Europe, against the economic policies of European Union, in Greece Syriza-like coalitions have come to power. Though people’s upsurges took place in a number of North African and West Asian countries, they were aborted and rightist forces re-captured power only in the absence of powerful communist parties capable of leading the movements to socialist orientation. This is the situation almost everywhere, even in India. It is not the absence of intensification of the class struggle in various forms, it is the absence of communist parties capable of leading them forward that is the main obstacle today. So, all our efforts in India should be with the orientation of contributing towards a new communist resurgence, not for the liquidation of the communist movement.

What is the contribution of the CPI and CPI(M) towards communist resurgence in the country? The CPI leadership mechanically following the Soviet revisionist positions, tried to liquidate the communist movement in the country by adopting the line of National Democratic Revolution and tailing behind the Congress party, analyzing it as a predominantly national bourgeois party. Though CPI(M) was formed struggling against this line of CPI, soon it also degenerated to class collaborationist positions, to parliamentary cretinism. Even in their latest party congresses they have not rejected these alien political lines. On the contrary, their Political Resolutions are basically a repetition of the earlier ones. So joining with them and forging a left alliance shall speed up the liquidation of the left movement as a whole instead of helping the communist resurgence. That is why CPI(ML) Red Star is calling for continuing the ideological political struggle against the liquidationist line of these parties, and to strive for independent left assertion by building a struggling left and democratic front with a CMP which shall help the intensification of the class struggle.

Build Struggling Left and Democratic Front

It is in this situation that the Political Resolution adopted by the Tenth Congress of the CPI(ML) Red Star has called for a two-pronged policy of uniting the communist revolutionaries and carrying forward the task of building the party at all India level, and building a struggling left and democratic front based on a CMP including rejection of neo-liberal policies, development of a people oriented, sustainable development programme ensuring food, housing, healthcare, education and employment for all and advancing towards a casteless, secular, democratic society. Building such a front as part of the tactical line shall serve the strategic line of advancing towards the democratic revolution. It will not go against, but shall become complementary to the slogan of bringing revolution back to the agenda of the people.

Such a principled approach does not weaken the struggle against the ultra-rightist BJP government. Instead it shall help to join hands with all progressive forces for the broadest possible unity for issue based struggles. At the same time it shall strengthen the possibilities of building the revolutionary people’s alternative to the reactionary ruling system. As the Path of Revolution adopted by the Tenth Congress points out, all possible issue-based broad movements should be developed to directly or indirectly serve the tactical line, and the tactical line should be developed so as to serve the strategic line of completing the tasks of the democratic revolution. On the contrary, the present opportunist efforts made to somehow or other forge a left front with CPI(M) led LF as its core shall only take the toiling masses away from agrarian revolution and work against bringing revolution back to the people’s agenda. It shall strengthen the liquidationist tendencies further. Such opportunist efforts should be struggled against and the steps towards building a CMP based struggling left and democratic front have to be speeded up.
THE government’s exhortation to the people to practice yoga and the mindless gimmicks over the observation of International Yoga Day smack of its intent to impose a fascistic cultural homogeneity on a culturally heterogeneous population. Last year, it was at Narendra Modi’s insistence that the United Nations General Assembly declared June 21 as International Yoga Day. Last year Modi also created a separate ministry – AYUSH – an acronym for Ayurveda, Yoga and Naturopathy, Unani, Siddha and Homeopathy. Lately, the Ministry of Ayush has been flooding all mobile phones with text messages urging users to practise yoga and observe International Yoga Day. This is nothing but an unwarranted intrusion into the choices and lifestyles of citizens, a nefarious attempt to subvert individual choice and one more dastardly step towards the Hinduisation of the country. While yoga remains a fitness regimen preferred by many, let us oppose and defeat all attempts by the fascist forces to use it as a tool to implement their heinous design of foisting majoritarianism and throttling democracy.
IT WAS on the 25th of June 1975, 40 years ago, that the Congress government of Indira Gandhi declared internal emergency, turning the whole country into a jail and seizing even the limited democratic rights the people had. This autocratic move was a drastic step taken to suppress the growing people’s resistance to her government’s socio-economic-political policies as reflected in the people’s upsurges first in Gujarat followed by the more massive one in Bihar. By the time the court verdict declared her election null and void, her regime had become so much alienated that she resorted to the draconian move of declaring the emergency. But though a section of the ruling classes and the middle class supported her autocratic steps including censorship of the media, people’s resentment intensified so much that the Congress was unseated from central power for the first time in the history of independent India in the elections held immediately after the Emergency. At a time when the 40th anniversary of the resistance against Emergency is being observed by democratic forces, the country is in the middle of worsening autocratization moves under the ultra-right Modi regime. To stem the growing resentment and resulting resistance against the speeding up of the imperialist globalization/neo-liberal policies, which are impoverishing the masses, even existing rights are being rapidly snatched away. More and more draconian measures are being imposed. In the name of suppressing the ‘Maoists’ and ‘extremists’, new black laws are being promulgated and state terror intensified, with deployment of armed forces to more areas. In the name of destroying the extremist camps across the border, ‘hot pursuit’ policies like the one recently witnessed across Manipur border, are being intensified. This has created more antagonisms across the borders. On the whole the people and the country are facing graver threats than during Indira Gandhi’s Emergency rule.

Let us observe the 40th anniversary of the resistance against Emergency rule uniting with all struggling left and democratic forces of the country and highlighting the growing danger of fascist moves in all spheres.

Observe July 28 as All India Martyrs’ Day

IT WAS on 28th July, 1972, that Comrade Charu Majumdar, the first general secretary of the CPI(ML), became a martyr under police custody at Lalbazar police station, Kolkata. During this period thousands of comrades all over India were martyred and tens of thousands suffered severe torture and imprisonment. It is an undeniable fact that the communist revolutionary movement suffered severe setbacks, leading to its disintegration, under the left adventurist line adopted by the party, divorced from the concrete realities of the country, failing to apply Marxist-Leninist teachings according to these conditions. Still Comrade Charu Majumdar’s role as well as that of other communist revolutionaries in the uncompromising struggle against the revisionist line of the CPI and neo-revisionist line of CPI(M), bringing agrarian revolution and People’s Democratic Revolution back to the agenda of the communist movement, was significant. In continuation to the martyrdom of tens of thousands of revolutionary vanguard, toiling masses, oppressed sections, and patriotic forces from the first days of the resistance movement against the colonial forces including the 1857 First War of Independence, during the numerous struggles against the post-1947 governments and in the struggles during the period spanning from the days of Naxalbari Uprising to early 1970s, many more communist revolutionaries sacrificed their lives for the liberation of the country and for revolution. Later during the re-organization of the communist revolutionary movement and in the numerous people’s movements going on till today, many more comrades became martyrs. Still the resistance movements and sacrifices against the reactionary ruling system are continuing. So as we have been doing in the last many years, this year also let us observe 28th July as the All India Martyrs’ Day remembering all the martyrs and renewing the pledge to carry forward the struggle for people’s democracy and socialism.

These are days when the ultra-rightist forces in power at the centre are intensifying the imposition of neo-liberal policies, saffronization and autocratization at an alarming speed. These are also days when many of those who claim to uphold the red flag and left positions, are compromising with the revisionist forces in the name of ‘left unity’ and diluting the revolutionary positions under many pretexts. In the name of broad left unity, the need for advancing the agrarian revolution according to present realities and bringing the People’s Democratic Revolution back to the agenda of the communist movement are sidelined. On the occasion of the All India Martyrs’ Day let us pledge to fight against all these vacillations and to advance along the revolutionary path to fulfill the dreams of the martyrs and the toiling masses
Kerala State Committee of All India Kranthikari Kisan Sabha organized Raj Bhavan March at Thiruvananthapuram, Kerala on 28th May 2015, against anti-people Land Acquisition Bill brought by Modi Govt. The march was part of nation-wide protests called by AIKKS Central committee. CPI (ML) Red STar Kerala state secretary Com. M K Dasan inaugurated the March. CPI(ML) Red Star Central Committee Member Com P N Provind, Party's Kannur District Secretary Com Sunny Ambatt, Party's Kozhikkode District Secretary and AIKKS Central Committee Member Com. M P Kunjikkanaran etc addressed the March. 
THE earthquake tragedy of Nepal, apart from killing close to 10,000 and rendering destitute and homeless many more, has given a deadly boost to a heinous crime that has long plagued the region. Gangs of human traffickers have made the devastated country their happy hunting ground, taking advantage of the vulnerability of the survivors to target young women as well as girls and boys to supply to a network of brothels across South Asia. Girls not recruited into prostitution may be sold on as domestic slaves in India and boys are taken into forced labour.

Official Nepal Government radio messages are now being broadcast warning parents not to leave their children unguarded and to look out for suspicious people trying to talk to girls in the many camps that have suddenly emerged. At least 950,000 children in Nepal are in makeshift tents, on the streets or simply out of school and will not be able to return for months unless urgent action is taken, making it an ideal time for brokers to go in the name of relief to kidnap or lure young girls and boys.

Nepal's Department of Education has reported that 14,541 classrooms have been destroyed and 9,182 were damaged, totalling 23,723 who are affected. With all classrooms closed until May 29, in a country which in recent years has lost 200,000 girls to cross-border trafficking and exploitation, fears are now growing that children consigned to the streets or camps may be easy prey. It is reported that human traffickers in earthquake-ravaged Nepal can earn a minimum of Rs 30,000 for every girl or boy they supply.

Social workers — who estimate that in normal times about 7,000 to 15,000 girls and young women every year are trafficked across the long border into Indian brothels — are fearing a huge surge in numbers in the aftermath of the quake. The UN estimates 12,000 to 15,000 girls a year are trafficked from Nepal. With India being a key destination (and also transit) point for traffickers operating in Nepal, the Indian government, rather than throw its weight about and use the quake calamity to look for opportunities to fulfil its expansionist designs, should take strict measures to thwart at the boarders.
THE Electricity Reforms Bill moved by the Modi government, further speeding up its privatization policies, seeks to hand over supply and distribution networks to separate companies implemented through private competition. It will further cut down the supply of electricity to the economically backward sections with the cutting down of subsidies to them. Meanwhile, the new suppliers shall prefer servicing high value customers in commercially viable areas for getting higher profits. It is another reactionary step to privatize the electricity sector initiated through the bifurcation of production, transmission and services under the Electricity Boards during the last two decades. It is another reactionary move which calls for militant opposition.

The Communist movement in India has a history of almost a century after the salvos of October Revolution in Russia brought Marxism-Leninism to the people of India who were engaged in the national liberation struggle against the British colonialists. It is a complex and chequered history.