Fidel reflects: The English Submarine

REFLECTIONS BY THE COMMANDER IN CHIEF FIDEL CASTRO
May 21, 2007

The press dispatches bring the news; it belongs to the Astute Class, the first of its kind to be constructed in Great Britain in more than two decades.

“A nuclear reactor will allow it to navigate without refuelling during its 25 year of service. Since it makes its own oxigen and drinking water, it can circumnavigate the globe without needing to surface,” was the statement to the BBC by Nigel Ward, head of the shipyards.

“It’s a mean looking beast”, says another.

“Looming above us is a construction shed 12 storeys high. Within it are 3 nuclear-powered submarines at different stages of construction,” assures yet another.

Someone says that “it can observe the movements of cruisers in New York Harbor right from the English Channel, drawing close to the coast without being detected and listen to conversations on cell phones”. “In addition, it can transport special troops in mini-subs that, at the same time, will be able to fire lethal Tomahawk missiles for distances of 1,400 miles”, a fourth person declares.

El Mercurio, the Chilean newspaper, emphatically spreads the news.

The UK Royal Navy declares that it will be one of the most advanced in the world. The first of them will be launched on June 8 and will go into service in January of 2009.

It can transport up to 38 Tomahawk cruise missiles and Spearfish torpedoes, capable of destroying a large warship. It will possess a permanent crew of 98 sailors who will even be able to watch movies on giant plasma screens.

The new Astute will carry the latest generation of Block 4 Tomahawk torpedoes which can be reprogrammed in flight. It will be the first one not having a system of conventional periscopes and, instead, will be using fibre optics, infrared waves and thermal imaging.

“BAE Systems, the armaments manufacturer, will build two other submarines of the same class,” AP reported. The total cost of the three submarines, according to calculations that will certainly be below the mark, is 7.5 billion dollars.

What a feat for the British! The intelligent and tenacious people of that nation will surely not feel any sense of pride. What is most amazing is that with such an amount of money, 75 thousand doctors could be trained to care for 150 million people, assuming that the cost of training a doctor would be one-third of what it costs in the United States. You could build 3 thousand polyclinics, outfitted with sophisticated equipment, ten times what our country possesses.

Cuba is currently training thousands of young people from other countries as medical doctors.

In any remote African village, a Cuban doctor can impart medical knowledge to any youth from the village or from the surrounding municipality who has the equivalent of a grade twelve education, using videos and computers energized by a small solar panel; the youth does not even have to leave his hometown, nor does he need to be contaminated with the consumer habits of a large city.

The important thing is the patients who are suffering from malaria or any other of the typical and unmistakable diseases that the student will be seeing together the doctor.

The method has been tested with surprising results. The knowledge and practical experience accumulated for years have no possible comparison.

The non-lucrative practice of medicine is capable of winning over all noble hearts.

Since the beginning of the Revolution, Cuba has been engaged in training doctors, teachers and other professionals; with a population of less than 12 million inhabitants, today we have more Comprehensive General Medicine specialists than all the doctors in sub-Saharan Africa where the population exceeds 700 million people.

We must bow our heads in awe after reading the news about the English submarine. It teaches us, among other things, about the sophisticated weapons that are needed to maintain the untenable order developed by the United States imperial system.

We cannot forget that for centuries, and until recently, England was called the Queen of the Seas. Today, what remains of that privileged position is merely a fraction of the hegemonic power of her ally and leader, the United States.

Churchill said: Sink the Bismarck! Today Blair says: Sink whatever remains of Great Britain’s prestige!

For that purpose, or for the holocaust of the species, is what his “marvellous submarine” will be good for.

Fidel Reflects: The unanimous opinion

REFLECTIONS BY THE COMMANDER IN CHIEF FIDEL CASTRO
May 16, 2007

At the 6th Hemispheric Meeting in Havana, when the discussion turned to the subject of production of biofuels from foodstuffs, which are constantly getting more expensive, the huge majority voiced their opposition with indignation. But it was undeniable that some individuals with prestige, authority and good faith had been won over by the idea that the planet’s biomass would suffice for both things in a relatively short time, mindless of the urgency to produce the foods, which are already scarce enough, that would be used as raw material for ethanol and agridiesel.

On the other hand, when the debate on the Free Trade Agreements with the United States began, several dozen people took part and all of them unanimously condemned both the bilateral and multilateral forms of such agreements with the imperialist power.

Taking into account the need for space, I shall return to the method of summarizing in order to present three eloquent speeches made by Latin American personalities who expressed extremely interesting concepts with great clarity and distinctiveness. As in all the summaries in previous reflections, the authors’ exact manner of presentation is respected.

ALBERTO ARROYO (Mexico, Red mexicana de Acción contra el Libre Comercio- Mexican Action Network against Free Trade).

I would like to share with you the new plans of the empire and attempt to alert the rest of the continent about something new which is on the upswing or that is coming forward as a new strategy for a new phase of the United States’ offensive. NAFTA or the FTA of North America was merely the first step of something that it wants for the entire continent.

The new attempt does not seem to take into account the defeat in the implementation of the FTAA, which even in it’s Plan “B” recognizes that it cannot implement what it calls the comprehensive FTAA simultaneously in all the countries of the continent; it will try proceeding, piece by piece, negotiating bilateral Free Trade Agreements.

It succeeded in signing with Central America, but Costa Rica has not ratified it. In the case of the Andean nations, it has not even succeeded in sitting down at the bargaining table with all the countries, but only with two of them; and with these two it has not been able to conclude negotiations.

What is so new about the SPP (Security and Prosperity Partnership of North America)? I see three fundamental issues:

First: To strengthen military and security structures in order to confront the resistance of the peoples is precisely its reaction to the triumph of the movement that is jeopardizing its plans.

It is not a question of simply stationing military bases in danger zones or in areas with a high level of strategic natural resources, but trying to establish a close coordination, with plans concerted with the countries, in order to improve the security structures which are a way of confronting the social movements as if they were criminals.

This is the first novel aspect.

The second element, which also seems new to me: the principal actors in this entire neoliberal scheme were always directly the transnationals. The governments, particularly the United States government, were the spokesmen, the ones who formally carried out the negotiations, but really the interests that they were defending were directly those of the corporations. They were the great actors hidden behind the FTA and the FTAA project.

The novelty of the new SPP scheme is that these actors come out of the blue, take the foreground and the relationship is inverted: the corporate groups directly talking amongst themselves, in the presence of the governments that will then attempt to translate their agreements into policies, rule changes, changes of laws, etc. It was not enough for them now to privatize the public corporations; they are privatizing policy per se. The businessmen had never directly defined economic policy.

The SPP starts in a meeting, let’s say it’s called, “A meeting for the prosperity of North America”; they were tri-national meetings of businessmen.

Among the operative agreements being taken up by the SPP, one is the creation of tri-national committees by sectors, –what they call “captains of industry”– so that these define a strategic development plan of the sector in the North American region. In other words, Ford is multiplied or divided into three parts: that is, the Ford Corporation in the United States, the subsidiary of Ford in Mexico and the subsidiary of Ford in Canada decide the strategy for the auto industry sector in North America. It’s the Ford Motor Company speaking to a mirror, with its own employees, with the directors of auto companies in Canada and in Mexico, to agree on a strategic plan that they will present to their governments which will translate and implement them into concrete economic policies.

There is a scheme to incorporate the security element; second point, to directly privatize the negotiations; and the third new aspect of this structure is perhaps, remembering a saying of our classic grandparents, that phrase of Engels where he was explaining that when the people are ready to take power through the mechanisms of formal democracy, like the zero on a thermometer or the 100, the rules of the game change: water will either freeze or boil, and even though we are speaking about bourgeois democracies, they will be first ones to break the rules.

The Free Trade Agreements have to go through congresses, and the fact is that it is getting more difficult to have them ratified by congresses, including the Congress of the empire, the United States Congress.

They are saying that this is not an international treaty therefore it doesn’t have to get approved by the congresses. But, as it does touch on issues that disrupt the legal framework in our countries, they will present in bit by bit; they will decide on a modification to legislation in a minute, and another one in the next minute; executive decrees to be implemented, changes in operative regulations, rules for standard functioning, but never the whole package.

Even though they were negotiated behind our backs and behind the backs of all peoples in general, sooner or later the Free Trade Agreements will be translated into a written text that will go to the congresses and then we will know what it was that they agreed to. They would like us never to know what was agreed to, they will only let us see fragments of the strategy, because it is never going to get translated into a complete text.

I shall close with a story so that we can realize the degree of sophistication, with regards to security, that these agreements and operative mechanisms of integration of security apparatuses have reached.

A short while ago, a plane took off from Toronto with tourists headed for a vacation in Puerto Vallarta, Mexico. While the plane was on the runway, the passenger list was examined again more carefully, and they discovered that there was someone there from Bush’s list of terrorists.

As soon as the plane entered American air space –when you fly out of Toronto, American air space begins after you pass the Great Lakes and, in a jet, this takes a few minutes– two F-16s showed up flying alongside. They led the plane out of American air space and escorted it to Mexican territory where they forced it to land in the military section of the airport; then, they arrested this man and sent his family back.

You can imagine the impression those 200 poor tourists on the plane had, seeing the two armed F-16s flying alongside and rerouting the plane.

Later, it turned out that he was not the terrorist that they thought, and they said to him: “Sorry, you can carry on with your vacation now, and make sure you call your family to come and join you.”

JORGE CORONADO (Costa Rica, Continental Social Alliance)

The struggle against free trade in the region has various features. One of the most devastating projects that have been proposed for the infrastructure, for the appropriation of our biodiversity, is the Puebla-Panama Plan, a strategy that not only appropriates our resources, but comes out of a military strategy of the empire covering the territory from the south of Mexico right up to Colombia, passing through Central America.

In the struggle against hydroelectric dams which uproot and take by force the indigenous and peasant lands there have been cases where, using military repression, they have uprooted various native and peasant communities in the region.

We have the component of the struggle against the mining industry. Canadian, European and American transnationals have been pursuing this appropriation strategy.

We have been confronting the privatization of public services: electrical energy, water, telecommunications; the struggle in the peasant sector to defend seeds, against the patenting of living beings and against the loss of sovereignty to the transgenics.

We have been struggling against labor flexibility, one of the focuses oriented to the sector and, obviously, against the entire picture of dismantlement of our small scale peasant production.

Also, the struggle against the subject of intellectual property, which removes the use of generic medicines from our security, these being the main distribution focus which our social security institutes have in the region .

A central factor in this struggle against free trade has been against the Free Trade Agreements and, particularly, against the Free Trade Agreements with the United States, passed in Guatemala, Honduras, El Salvador and Nicaragua, through blood, sweat and tears. And this is not just a rhetorical expression.

In Guatemala, comrades in the struggle have been murdered while they have gone head to head against the treaty approvals. This struggle has allowed us to ensure a coordinating and mobilizing force for the greatest unity of the people’s movement in the region.

In the case of the Honduran Parliament, the deputies walked out, breaking the minimum framework of institutional legality.

We have stated that, within the heart of the people’s movement, this has not signified defeat. We have lost a battle, but it has allowed us to take a qualitative leap forward in terms of organization, unity and experience in the struggle against free trade.

The Popular Social Movement and the people of Costa Rica, which have prevented Costa Rica’s approval of the FTA up until the present, forging unity with various academic, political and even business sectors to create a great national front of diverse and heterogeneous struggle, till now have succeeded in stopping the Costa Rican government, the right-wing neoliberals, and so they have not been able to approve the FTA. Today the possibility of a referendum in Costa Rica to decide the fate of the FTA is being proposed.

We are on the threshold of a fundamental stage in Costa Rica in terms of being able to prevent the advance of the neoliberal agenda; a defeat of this treaty would symbolically mean that we keep on adding up victories, like detaining and bringing FTA to a standstill.

Today we need solidarity in the popular movement, and we request it of the social and popular organizations which come to Costa Rica as international observers. The right-wing is preparing to encourage, if possible, a fraud that will guarantee it a win in the fight that is already lost, and having international observers from the popular movement will be an important contribution to active militant solidarity with our struggle.

Today, after a year, the FTA has not brought any more jobs, any more investments, or better conditions for the trade balance to any country in Central America. Today, in the entire region, we proclaim the slogan of agrarian reform, sovereignty and food security, as a central focus for our eminently agricultural nations.

Today, not just the United States but also Europe would like to appropriate one of the richest areas in biodiversity and natural resources. Today, more than ever, the coordinating focus of our different movements in the Central American region is to confront free trade in its multiple manifestations; hopefully this meeting will help give us coordinating elements, focuses for struggle and joint action that will allow us in this entire hemisphere to advance as one popular force.

We shall not rest in our efforts of organization and struggle until we reach the goal of a new world.

JAIME ESTAY (Chile, coordinator of REDEM – network of world economy studies – and, now professor at the University of Puebla in Mexico.

This crisis, in short, has to do with a manifest non-compliance with the promises that accompanied a group of reforms that began to be applied in Latin America in the 1980’s.

Under the banner of free trade, we were told that we were going to achieve growth of our economies, that we were going to achieve diminished levels of inequality in our countries, along with diminished distances between our countries and the advanced world and, in brief, that we were going to achieve a move towards development in leaps and bounds. In some countries there was even talk about making those leaps and bounds into the First World.

In the matter of new integration or this open regionalism which took off more than 15 years ago, what was proposed was Latin American integration, or what we call Integration of Latin America, at the service of an opening-up process. A whole debate was set up about how we had to integrate in order to open up, an integration that would not be the old-style protectionist integration, but an integration that would bring us better conditions to include ourselves in this global economy, in these markets which, supposedly, since they operated in a free manner, would produce the best possible results for our countries.

This relationship between integration and opening-up, that idea whose supreme objective of integration had to be the opening up of our countries, took place in effect; our countries effectively opened up and effectively and unfortunately the central theme of Latin American integration consisted in putting it at the service of this opening up.

Some officials were talking about what was called “the pragmatic phase of integration”. We move forward as we are able; that more or less became the slogan. If what we need is to trade more, let us concentrate on trading more; if what we want is to sign a bunch of little agreements among countries, bilateral agreements or agreements between three or four countries, let us go in that direction, and at some point we shall be able to call this Latin American Integration.

The balance is clearly negative. I think that there is recognition, greater on various levels now, that what we have been calling the Integration of Latin America is not integration, it is trade; and it is not Latin American but a tangle of signed agreements between different countries of the region, none of which has lead to a process possessing an effectively Latin American character. The opening-up, at whose service it is supposed that integration must be placed, has not produced any of the results that were announced in terms of economic growth, lessening of inequalities and achieving the sorely desired development that they said was supposed to be coming to us.

What we should point out is that we are witnessing an extreme deterioration of a style of integration that very clearly knew why, how and for whom integration was taking place.

In short, what I am talking about is an integration which was conceived on the foundations of neoliberalism, which has failed, both in terms of its own objectives and in terms of the objectives that we all have a right to demand and to expect in a genuine integration process.

The new Latin American integration was firmly supported by the policies and proposals coming from Washington. To a great extent, those American proposals have become something that will end up devouring its own offspring. Just the act of signing Free Trade Agreements has brought both the Andean community and the Central American Common Market to a crisis point.

An important part of the current crisis in Latin American integration has to do with the advance of the United States hemispheric project, not via the FTAA which managed to be stopped, but via the signing of different free trade treaties.

We can see the appearance of alternatives more clearly in the current panorama of integration. In many ways, ALBA (the Bolivarian Alternative for the Americas) is based on principles that are radically different from those belonging to that integration process which is in crisis.

There are many functions left to define and many boundaries to be traced: the meaning of such concepts as “free trade”, “national development”, “market freedom”, “food security and sovereignty”, etc. What we are able to state is that we are witnessing, on the hemispheric and Latin American scene, a growing insurgency regarding the predominance of neoliberalism.

This is where the opinions expressed by these three personalities end, summing up the opinions of many of the participants in the debate about Free Trade Treaties. These are very solid points of view derived from a bitter reality and they have enriched my ideas.

I recommend my readers to pay attention to the complexities of human activity. It’s the only way to see much further.

Space has run out. Today I should not add one more single word.

Nepal: Anything possible if the left unites

Interview with Com Mohan Baidya in Budhabar
May 9, 2007

Why did this talk about not returning the property seized during the ‘people’s war’ start after you entered government?

We believe that we should first develop a long-term strategy for land distribution. Chairman Pushpa Kamal Dahal is clear when he says that if land has been seized unfairly, it needs to go back to the [original] owner. But if they are feudal, it will not. The eight parties need to sit together to form policies on land reform, and new laws can be made through interim legislature. There will be no redistribution or return until these issues are settled. We believe in giving land to the poor, and we have to be careful that seized property does not go back to the rich again.

Discussions about left party unification have pushed back the elections to the constituent assembly and prevented eight-party meetings. If Girija (sic) and Deuba (sic) can talk about unification, why can’t we talk about a unified left? The left parties have a majority in parliament and feel that a united left will make the alliance stronger, though we can, of course, face the Nepali Congress as an independent entity. The NC is trying hard to disrupt the momentum we have created in our unification [plans].

What do you hope a united left will achieve?

Unity until the elections to the constituent assembly is most important, so we can work for equality and socialism. Right now, a republic is not possible either, without left party unification. Even the capitalists talk about a republic, but the NC is so influenced by foreign capitalist forces, that it refuses to join the discussion.

The left parties have contributed to the success of the two People’s Movements, and in forming the 12-point agreement. Together, the left parties can fight foreign interference and the royalist forces together. Anything is possible if the left parties unite.

Due to ideological and political differences with the CPN-UML there can be no immediate unification with them, but we could settle our differences through discussion.

Your party’s central committee meeting also decided to talk about nationalism.

Our political agendas have been hampered because of international interference. Look at what the Madhesi Janadhikar Forum is doing in the tarai, listen to [US ambassador] Moriarty’s speeches-it’s clear foreign forces do not want Nepal to be a republic. Who would call Nepal independent with all this interference? Nepal is being Sikkimised.

SOURCE: Nepali Times, Issue #348 (11 May 07 – 17 May 07)

Fidel Reflects: Lessons we learned from the 6th Hemispheric Meeting in Havana

REFLECTIONS BY THE COMMANDER IN CHIEF FIDEL CASTRO
May 14, 2007

María Luisa Mendonça brought to the meeting in Havana, a powerful documentary film on the subject of manual sugarcane cutting in Brazil.

As I did in my previous reflection, I have written a summary using María Luisa’s own paragraphs and phrases. It goes as follows:

We are aware that most of the wars in the last few decades have been waged over control of energy sources. Both in central and peripheral nations, energy consumption is guaranteed for the privileged sectors, while the majority of the world’s population does not have access to basic services. The per capita consumption of energy in the United States is 13,000 kilowatts, while the world average is 2,429 and in Latin America the average is 1,601.

The private monopoly of energy sources is ensured by clauses in the bilateral or multilateral Free Trade Agreements.

The role of the peripheral nations is to produce cheap energy for the central wealthy nations, which represents a new phase in the colonization process.

It’s necessary to demystify all the propaganda about the alleged benefits of agrifuels. In the case of ethanol, the growing and processing of sugarcane pollutes the soil and the sources of drinking water because it uses large amounts of chemical products.

Ethanol distillation produces a residue called vinasse. For every liter of ethanol produced, 10 to 13 liters of vinasse are generated. Part of this residue can be used as fertilizer, but most of it pollutes rivers and the sources of underground water. If Brazil were to produce 17 or 18 billion liters of ethanol per year, this means that at least 170 billion liters of vinasse would be deposited in the sugarcane field areas. Just imagine the environmental impact.

Burning sugarcane to facilitate the harvesting process, destroys many of the microorganisms in the soil, contaminates the air and causes many respiratory illnesses.

The Brazilian National Institute of Space Research issues a state of emergency almost every year in Sao Paulo –where 60% of Brazil’s ethanol production takes place– because the burning-off has plunged the humidity levels in the air to extreme lows, between 13% and 15%; breathing is impossible during this period in the Sao Paulo area where the sugarcane harvest takes place.

The expansion of agrienergy production, as we know, is of great interest to the corporations dealing with genetically modified or transgenetic organisms, such as Monsanto, Syngenta, Dupont, Bass and Bayer.

In the case of Brazil, the Votorantim Corporation has developed technologies for the production of a non-edible transgenetic sugarcane, and we know of many corporations that are developing this same type of technology; since there are no measures in place to avoid transgenetic contamination in the native crop fields, this practice places food production at risk.

With regards to the denationalization of Brazilian territory, large companies have bought up sugar mills in Brazil: Bunge, Novo Group, ADM, Dreyfus as well as business magnates George Soros and Bill Gates.

As a result of all this, we are aware that the expansion of ethanol production has led to the expulsion of peasants from their lands and has created a situation of dependency on what we call the sugarcane economy, not because the sugarcane industry generates jobs, on the contrary, it generates unemployment because this industry controls the territory. This means that there is no room for other productive sectors.

At the same time, we are faced with the propaganda about the efficiency of this industry. We know that it is based on the exploitation of cheap and slave labor. Workers are paid according to the amount of sugar cane they cut, not according to number of hours they have worked.

In Sao Paulo State where the industry is most modern –“modern” is relative of course– and it is the country’s biggest producer, the goal for each worker is to cut between 10 to 15 tons of cane per day.

Pedro Ramos, a professor at Campinas University, made these calculations: in the 1980’s, the workers cut around 4 tons a day and were paid the equivalent of more or less 5 dollars. Today, they need to cut 15 tons of sugarcane to be paid 3 dollars a day.

Even the Ministry of Labor in Brazil made a study which shows that before, 100 square meters of sugarcane yielded 10 tons; today, with transgenetic cane one must cut 300 square meters to reach 10 tons. Thus, workers must work three times more to cut 10 tons. This pattern of exploitation has resulted in serious health problems and even death for the workers.

A researcher with the Ministry of Labor in Sao Paulo says that in Brazil, sugar and ethanol are soaked in blood, sweat and death. In 2005, the Ministry of Labor in Sao Paulo reported the death of 450 worker for other causes such as murder and accidents –would this be because transportation to the refineries is very unsafe?– and also as a result of illnesses such as heart attack and cancer.

According to María Cristina Gonzaga, who carried out the survey, this Ministry of Labor research shows that in the last five years, 1,383 sugarcane workers have died in Sao Paulo State alone.

Slave labor is also common in this sector. Workers are usually migrants from the northeast or from Minas Gerais, lured in by intermediaries. Normally the contract is not directly with the company, but through intermediaries –in Brazil we call them “gatos”— who chose the laborers for the sugar mills.

In 2006, the district attorney’s office of the Public Ministry inspected 74 sugar mills, only in Sao Paulo, and all of them were taken to court.

In March 2007 alone, the district attorney’s office of the Ministry of Labor rescued 288 workers from slavery in Sao Paulo.

That same month, in Mato Grosso State, 409 workers were pulled out of a sugar mill that produces ethanol; among them was a group of 150 indigenous people. In Mato Grosso, the central area of the country, indigenous people are used as slave labor force in the sugar industry.

Every year, hundreds of workers suffer similar conditions in the fields. What are these conditions? They work without being legally reported, with no protective equipment, without adequate food or water, without access to washrooms and with very precarious housing; moreover, they have to pay for their housing and food, which is very expensive, and they also have to buy their implements such as boots and machetes and, of course, when work-related accidents occur, which is often, they do not receive adequate care.

For us, the central issue is the elimination of the latifundia because behind this modern façade we have a central issue, and that is the latifundia in Brazil and, of course, in other Latin American countries. Likewise, a serious food production policy is called for.

Having said this, I would like to present a documentary that we filmed in Pernambuco State with sugarcane workers; this is one of the biggest sugarcane producing regions, and so you will be able to see what the conditions are really like.

This documentary was made with the Pastoral Land Commission of Brazil (CPT) and with the unions of forestry workers in the state of Pernambuco.

With this, the outstanding and much admired Brazilian leader concluded her speech.

And now I shall present the opinions of the sugarcane cutters as they appeared in the film shown to us by María Luisa. In the documentary, when the people are not identified by name, they are identified as being a man, a woman or a young man. I am not including them all because there were so many.

Severino Francisco de Silva.- When I was 8 years old, my father moved to the Junco refinery. When I got there, I was about to turn 9; my father began to work and I was tying up the cane with him. I worked some 14 or 15 years in the Junco sugar mill.

A woman.- I’ve been living at the sugar mill for 36 years. Here I was married and I gave birth to 11 children.

A man.- I’ve been cutting cane for many years, I don’t even know how to count.

A man.- I started working when I was 7 and my life is that: cutting cane and weeding.

A young man.- I was born here, I’m 23 years old, and I’ve been cutting cane since I was 9.

A woman.- I worked for 13 years here in Salgado Plant. I planted cane, spread fertilizer, cleaned sugarcane fields.

Severina Conceiçäo.- I know how to do all this field work: spread fertilizer, plant sugar cane. I did it all with a belly this big (she refers to her pregnancy) and with the basket beside me, and I kept on working.

A man.- I work; every work is difficult, but sugarcane harvest is the worst work we have here in Brazil.

Edleuza.- I get home and I wash the dishes, clean the house, do the house chores, do everything. I used to cut cane and sometimes I’d get home and I wasn’t able to even wash the dishes, my hands were hurting with blisters.

Adriano Silva.- The problem is that the foreman wants too much of us at work. There are days when we cut cane and get paid, but there are days when we don’t get paid. Sometimes it’s enough, and sometimes it isn’t.

Misael.- We have a perverse situation here; the foreman wants to take off from the weight of the cane. He says that what we cut here is all that we have and that’s that. We are working like slaves, do you understand? You can’t do it like this!

Marco.- Harvesting sugar cane is slave work, it’s really hard work. We start out at 3 in the morning; we get back at 8 at night. It’s only good for the boss, because he earns more every day that goes by and the worker loses, production decreases and everything is for the boss.

A man.- Sometimes we go to sleep without having washed, there’s no water, we wash up in a stream down there.

A young man.- Here we have no wood for cooking, each one of us, if we want to eat, has to go out and find wood.

A man.- Lunch is whatever you can bring from home, we eat just like that, in the hot sun, carrying on as well as you can in this life.

A young man.- People who work a lot need to have enough food. While the boss of the sugar plantation has an easy life, with all the best of everything, we suffer.

A woman.- I have gone hungry. I would often go to bed hungry, sometimes I had nothing to eat, nothing to feed my daughter with; sometimes I’d go looking for salt; that was the easiest thing to find.

Egidio Pereira.- You have two or three kids, and if you don’t look after yourself, you starve; there isn’t enough to live on.

Ivete Cavalcante.- There is no such thing as a salary here; you have to clean a ton of cane for eight reales; you earn according to whatever you can cut: if you cut a ton, you earn eight reales, there is no set wage.

A woman.- A salary? I’ve never heard of that.

Reginaldo Souza.- Sometimes they pay us in money. Nowadays they are paying in money; in the winter they pay with a voucher.

A woman.- The voucher, well, you work and he writes everything down on paper, he passes it on to another person who goes out to buy stuff at the market. People don’t see the money they earn.

José Luiz.- The foreman does whatever he wants with the people. What’s happening is that I called for him to “calculate the cane”, and he didn’t want to. I mean: in this case he is forcing someone to work. And so the person works for free for the company.

Clovis da Silva.- It’s killing us! We cut cane for half a day, we think we are going to get some money, and when he comes around to calculate we are told that the work was worth nothing.

Natanael.- The cattle trucks bring the workers here, it’s worse than for the boss’s horse; because when the boss puts his horse on the truck, he gives him water, he puts sawdust down to protect his hoofs, he gives him hay, and there is a person to go with him; as for the workers, let them do what they can: get in, shut the door and that’s that. They treat the workers as if they were animals. The “Pro-Alcohol” doesn’t help the workers, it only helps the sugarcane suppliers, it helps the bosses and they constantly get richer; because if it would create jobs for the workers, that would be basic, but it doesn’t create jobs.

José Loureno.- They have all this power because in the House, state or federal, they have a politician representing these sugarcane mills. Some of the owners are deputies, ministers or relatives of sugar mill owners, who facilitate this situation for the owners.

A man.- It seems that our work never ends. We don’t have holidays, or a Christmas bonus, everything is lost. Also, we don’t even get a fourth of our salary, which is compulsory; it’s what we use to buy clothes at the end of the year, or clothing for our children. They don’t supply us with any of that stuff, and we see how every day, it gets much more difficult.

A woman.- I am a registered worker and I’ve never had a right to anything, not even medical leaves. When we get pregnant, we have a right to a medical leave, but I didn’t have that right, family guarantees; I also never got any Christmas bonus, I always got some little thing, and then nothing more.

A man.- For 12 years he’s never paid the bonuses or vacations.

A man.- You can’t get sick, you work day and night on top of the truck, cutting cane, at dawn. I became sick, and I was a strong man.

Reinaldo.- One day I went to work wearing sneakers; when I swung the machete to cut cane, I cut my toe, I finished work and went home.

A young man.- There are no boots, we work like this, many of us work barefoot, the conditions are bad. They said that the sugar mill was going to donate boots. A week ago he cut his foot (he points) because there are no boots.

A young man.- I was sick, I was sick for three days, I didn’t get paid, they didn’t pay me a thing. I saw the doctor to ask for a leave and they didn’t give me one.

A young man.- There was a lad who came from “Macugi”. He was at work when he started to feel sick, and vomit. You need a lot of energy, the sun is very hot and people aren’t made of steel, the human body just can’t resist this.

Valdemar.- This poison we use (he refers to the herbicides) brings a lot of illness. It causes different kinds of diseases: skin cancer, bone cancer, it enters the blood and destroys our health. You feel nauseous, you can even fall over.

A man.- In the period between harvests there is practically no work.

A man.- The work that the foreman tells you to do, must be done; because as you know, if we don’t do it… We aren’t the bosses; it’s them that are the bosses. If they give you a job, you have to do it.

A man.- I’m here hoping someday to have a piece of land and end my days in the country, so that I can fill my belly and the bellies of my children and my grandchildren who live here with me.

Could it be that there is anything else?

End of the documentary.

There is nobody more grateful than I for this testimony and for María Luisa’s presentation which I have just summarized. They make me to remember the first years of my life, an age when human beings tend to be very active.

I was born on a privately owned sugarcane latifundium bordering on the north, east and west on large tracts of land belonging to three American transnational companies which, together, possessed more than 600 thousand acres. Cane cutting was done by hand in green sugarcane fields; at that time we didn’t use herbicides or even fertilizers. A plantation could last more than 15 years. Labor was very cheap and the transnationals earned a lot of money.

The owner of the sugarcane plantation where I was born was a Galician immigrant, from a poor peasant family, practically an illiterate; at first, he had been sent here as a soldier, taking the place of a rich man who had paid to avoid military service and at the end of the war he was shipped back to Galicia. He returned to Cuba on his own like countless other Galicians who migrated to other countries of Latin America.

He worked as a hand for an important trans-national company, the United Fruit Company. He had organizational skills and so he recruited a large number of day-workers like himself, became a contractor and ended up buying land with his accumulated profits in an area neighboring the southern part of the big American company. In the eastern end of the country, the traditionally independent-minded Cuban population had increased notably and lacked land; but the main burden of eastern agriculture, at the beginning of the last century, rested on the backs of slaves who had been freed a few years earlier or were the descendents of the old slaves and on the backs of Haitian immigrants. The Haitians did not have any relatives. They lived alone in their miserable huts made of palm trees, clustered in hamlets, with only two or three women among all of them. During the short harvesting season, cockfights would take place.

The Haitians would bet their pitiful earnings and the rest they used to buy food which had gone through many intermediaries and was very expensive.

The Galician landowner lived there, on the sugarcane plantation. He would go out just to tour the plantations and he would talk to anyone who needed or wanted something from him. Often times he would help them out, for reasons that were more humanitarian than economic. He could make decisions.

The managers of the United Fruit Company plantations were Americans who had been carefully chosen and they were very well paid. They lived with their families in stately mansions, in selected spots. They were like some distant gods, mentioned in a respectful tone by the starving laborers. They were never seen at the sugarcane fields where they sent their subordinates. The shareholders of the big transnationals lived in the United States or other parts of the world. The expenses of the plantations were budgeted and nobody could increase one single cent.

I know very well the family that grew out of the second marriage of that Galician immigrant with a young, very poor Cuban peasant girl, who, like him, had not been able to go to school. She was very self-sacrificing and absolutely devoted to her family and to the plantation’s financial activities.

Those of you abroad who are reading my reflections on the Internet will be surprised to learn that that landowner was my father. I am the third of that couple’s seven children; we were all born in a room in a country home, far away from any hospital, with the help of a peasant midwife, dedicated heart and soul to her job and calling upon years of practical experience. Those lands were all handed over to the people by the Revolution.

I should just like to add that we totally support the decree for nationalization of the patent from a transnational pharmaceutical company to produce and sell in Brazil an AIDS medication, Efavirenz, that is far too expensive, just like many others, as well as the recent mutually satisfactory solution to the dispute with Bolivia about the two oil refineries.

I would like to reiterate our deepest respect for the people of our sister nation of Brazil.

Understanding 1857

Irfan Habib

THE Revolt of 1857 had as its opponent what was the largest colonial power of the world. It has, therefore, a notable place in the history of Imperialism, and no study of the Revolt can be separated from that of the emergence and internal mechanics of Imperialism. In a letter (27 October 1890) to Conrad Schmidt, Engels noted that while colonial powers before 1800 aspired to capture sources of imports at the lowest cost, thereafter following the Industrial Revolution, they essentially sought markets for their own industrial manufacturers. In respect to India, Marx (New York Daily Tribune, 11 July 1853) dated the change to 1813, when the Charter Act threw Indian markets open to British manufactures by abolishing the East India Company’s commercial monopoly. The results of this invasion of ‘Free Trade’ for India’s own artisanal manufactures were disastrous. In Capital, I, (ed. Dona Torr, p.461), Marx noted that after 1833, there came about “the wholesale extinction of Indian handloom weavers”, amounting to a “destruction of the human race.” It must be remembered that this new source of misery was in addition to the increasing burden of ‘Tribute’, extracted by Britain through excessive over-taxation of the country. Marx had seen in such Tribute a special source of primitive accumulation for British capital; and this too was, therefore, an inseparable element of the new regime of Free Trade, how much individual Free Traders like Bright may have criticised it.

Not only was ‘Free Trade’ a vehicle for the conquest of external markets by British capitalism, a new impetus was now given to world-wide expansion of British power, so as to impose ‘Free Trade’ on the whole world. ‘Imperialism of Free Trade’ is how this new aggressive stage in British colonialism has been described by British historians, J. Gallagher and R. Robinson in an essay of this title (1953). Marx himself had never believed in the sincerity of the ‘peace cant’ of the British Free Traders (Tribune, 11 July 1853) and spoke specifically of the military means that were adopted for “securing the monopoly of the Indian market to the Manchester Free Traders”. (Tribune, 30 April 1859).

The expansion of British power, both world-wide and within the Indian subcontinent imposed a still further burden on India: Annexations of princely states came one after another: Sind, Punjab, Nagpur, Satara, Jhansi, Awadh, all went into Britain’s grasp between 1844 and 1856. In each state large sections from courtiers to common people lost their means of livelihood. Payment had to be made in blood as well. The Bengal Army became a major instrument that was put to use for fulfilling the sub-continental and global ambitions of British imperialism. The bones of thousands of its Sepoys lay scattered in the fields of Afghanistan, Sind, Punjab, Burma, Crimea and China, and no end to the blood-letting was in sight when the storm burst over the greased cartridges in 1857.

We can thus see in 1857 a critical juncture in the history of emerging Imperialism: the pressures it relentlessly exerted on the largest colony in the world, provoked, finally, an anti-colonial outbreak, unique for its scale in the whole of the nineteenth century. The rebellion pitted against the colonial regime over 120,000 trained professional soldiers from the Bengal Army, the most modern army east of Suez, with tens of thousands of other armed rebels, reinforcing and aiding them. In terms of the area affected, nearly a fourth of the population of British India (some five crores of people) passed under rebel control.

That the Revolt of 1857 had its roots in the pressures exerted on India by the Imperialism of Free Trade can hardly be denied; but the depth and breadth of the upheaval also raises the question of the classes and groups that became involved in it, and of their grievances and aspirations.

In his Discovery of India (1946) Jawaharlal Nehru wrote most feelingly about the slaughter and suffering imposed on the people of India by the British during and after the Revolt; and he compared the ‘racialism’ exhibited by the British to that of Hitler. Yet he simultaneously believed that the uprising was essentially “a feudal outburst, headed by the feudal chiefs and their followers, and aided by the widespread anti-foreign sentiment” (p.324). Nehru repeats this characterisation at the end of his account of the rebellion as well (p.328: “essentially a feudal uprising, though there were some nationalistic elements in it”).

Such characterisation, though perhaps natural with the limited amount of evidence available on 1857 at the time Nehru was writing, needs now to be reconsidered.

In the first place, the perception inexplicably overlooks the role of the Bengal Army sepoys. Coming largely from peasant and small land-owing families, they had been drilled and trained in modern warfare and, often themselves literate, were attuned to the mode of British administration with its committees and councils. They had thus no “feudal” attachments that we can think of. Yet, they remained from the beginning to the end, the firmest single component among the ranks of the Rebels. During the rebellion, they asserted their ‘democratic’ attitude by electing their officers (with, often enough, largely Hindu regiments electing Muslims, and vice versa). They formed ‘councils’ to govern their affairs, and in Delhi established the famous ‘Court of Administration.’ If their officers gave themselves designations, they were those of a modern army; such as “Captains”, “Colonels” and “Generals”!

Another class, which we tend to overlook, is that of the educated in the towns, who were increasingly affected by modern ideas. While it is true that there was nothing comparable to the Bengal Renaissance in the Hindustani-speaking zone, at both Delhi and Agra colleges had been established, imparting modern education. In People’s Democracy (April 23-29), Shireen Moosvi has given an account of weekly newspapers coming out in Delhi during the time it was held by the rebels (May-September 1857). Her account shows clearly that the rebel newspapers addressed themselves to people at large, and were not mere Mughal court bulletins.

Let us take a cursory view of the Delhi Urdu Akhbar (June 21,1857), where under the heading “Seize this Opportunity”, it tells its readers that the English had been depriving India of its wealth, by taking it away to England, and remarks upon how the new rebel administration, as it extended its control over “districts” would open opportunities for men of “education and capacity.” It calls upon the scions of the old aristocracy to leave their ways of idleness and take to various trades and crafts. It especially commends the ironsmiths who were manufacturing “rifles, English guns and Turkish pistols.” Its appeal to Hindus and Muslims to fight the English does, indeed, make use of the slogan of saving both religions from the onslaught of the alien English, but it increasingly shifts to patriotic sentiments, addressing “fellow countrymen” and glorying in the exploits of “the Indian Army” (Fauj-i-Hindustani). Modern methods of propaganda were also employed: a pamphlet containing an appeal to Hindus and Muslims was separately printed to be sold at a quarter Rupee per copy (issues of 5 and 12 July). Interestingly, the paper’s hero consistently is not any of the Mughal princes, but the brusque “republican” sepoy leader, the Commander-in-Chief, “General” Bakht Khan. Clearly, the weekly’s readership consists not just of the dependants of the Mughal court, but also a much larger educated population, which was being invited to support the rebel cause by enticing vistas of what they would gain from an Indian (not necessarily, a mere Royal) regime. The general slaughter by way of retribution carried out by the English in Delhi after its fall in September proved that in English eyes the rebel appeals to the Delhi citizenry for support had not fallen on deaf ears.

Beyond the educated class, there were the artisans whose callings the Delhi Urdu Akhbar in its issue of 21 June had so much commended. These included many who had lost their employment owing to the competition of British manufactures, especially textiles. Firuz Shah, the famous rebel leader, in his Proclamation of August 25, 1857 – which reads surprisingly like a modern political party’s programme – makes a special promise of giving employment to the weavers and other kinds of artisans rendered unemployed by English importations. Such artisans formed another class that turned out to be strongly sympathetic to the rebellion. Syed Ahmad Khan then a British agent, in his contemporary memoir of the Revolt in district Bijnor (Sarkashi-i-zila‘ Bijnor) speaks sneeringly of how the sepoys and professional soldiers of the local rebel leader, Mahmud Khan were reinforced by “cotton-carders and weavers, who had hitherto handled only yarn, and never a sword.”

While we are discussing the outlook of the rebel press at Delhi, it may be mentioned that none of the extant issues of the three weekly newspapers display the slightest sign of Wahabi influence. Iqtidar Alam Khan’s critique of the theory of a large Wahabi role in 1857 is going to be published in a subsequent issue, so more need not be said here about it. The practical absence of theocratic influence on rebel leaders, despite the constant cry of religion in danger is, indeed, remarkable.

As for peasant support for the rebellion this became so immediately apparent that already in his article in the Tribune (16 September 1857), Marx was drawing a comparison between the Indian Revolt and the French Revolution of 1789, on this, very basis. The peasants were hard-pressed by the Mahalwari system of land-tax (a consequence of the British pressure for Tribute), and the Revolt gave them an opportunity to throw off the tax-collector. The late Eric Stokes deserves much gratitude for his detailed studies of peasant participation in the Revolt. To him is owed the telling quotation from the report of Mark Thornhill (15 November 1858), where that official held “the agricultural labouring class”, i.e. peasants, rather than “the large proprietors”, as having been “the most hostile” to the continuance of British rule during the Revolt.

That large numbers of zamindars, the bulk of Oudh taluqdars and some princely courts threw their lot with the Rebels is, on the other hand, quite undeniable; and Talmiz Khaldun’s suggestion that the 1857 Revolt was developing into “a peasant [and, therefore, anti-feudal] war against indigenous landlordism and foreign-imperialism” was rightly contested by P.C. Joshi in whose centenary volume on 1857 the essay had appeared. Much of the visible rebel leadership came from these elements: the reluctant Bahadur Shah Zafar, Nana Sahib and Tantia Topi, Hazarat Mahal and her entourage, Khan Bahadur Khan of Bareilly, Lakshmi Bai of Jhansi, and Kunwar Singh and Amar Singh of Jagdishpur, all came from what one can conveniently characterise as feudal classes. Most of them had their own grievances, over lost rights or rebuffed claims. But it needs to be borne in mind that resistance and struggle, in which support had more and more widely to be sought from among the common people, could not but force fundamental changes of outlook. One may look, for instance at two proclamations of Birjis Qadr, whom the rebels declared to be the ruler of Awadh. The first was the proclamation of Rebel Rule at Lucknow, printed in Urdu and Hindi side by side, and issued in June 1857. Addressed to the “Zamindars and the Common People of this Country” it blames the English for their attack on the religion of both Hindus and Muslims, on their seizures of land, and on their disregard of the dignity of the higher classes by treating them at par with the meanest! There is no explicit reference to India, in the main text and, quite clearly, the interests of the landed aristocracy are given primacy. Contrast this with the last appeal to the Indian people in reply to Queen Victoria’s Proclamation of November 1858. In this Appeal issued on behalf of Birjis Qadr, India (Hindustan) is in the forefront. The story is briefly narrated of how the British by force and fraud have acquired territory after territory in India from Tipu’s Mysore to Dulip Singh’s Panjab. The rebels are not to believe in Victoria’s honeyed words, but to continue the struggle. Victoria’s Proclamation shows, it asserts, that if British rule continues, Indians would remain mere hewers of wood and drawers of water. The petty matters, such as the loss of hierarchical dignity, are here quietly forgotten.

One must recognize that the overall historical orientation of the 1857 Revolt cannot be established in definitive terms for the simple reason that, because of its ruthless suppression, there is no way of knowing how it would have developed should success have come its way. But some preliminary suggestions can still be made.

Given the crucial role of the Bengal Army sepoys in initiating and carrying the Revolt forward, the Revolt at least drew on one element of the ‘regenerative’ process, that Marx had spoken of, in his seminal articles of 1853 on British rule. The Sepoys did not at all belong to the old world of princes and landlords. Significant also are the early traces of modern ideas and perceptions that we see in rebel journalism of Delhi and certain proclamations of the rebels. The fact that these modern or quasi-modern elements could make common cause with princely courts, zamindars, unemployed artisans and overtaxed peasants was due to a particular combination of circumstances created partly by that transformation of colonialism itself, with a discussion of which this essay had opened. To characterise the revolt as either “feudal” or “bourgeois” would be unhistorical. The time for one was past, the time for the other had not come. Such discussions have their place in attempting any understanding of how 1857 came about. But what cannot be disputed is either the sheer patriotism of so many, whatever class they came from, or their undying defiance in the face of so brutal and ferocious a retribution as the English visited upon them. The memory of the Rebels’ sacrifices in what they believed so ardently to be the cause of their country will remain ever green in our people’s memory — so long, as the royal poet of 1857 said, as “the country of India endures.”

SOURCE: People’s Democracy May 13, 2007

Stalin

Current Reflections on the Occasion of Isaac Deutscher’s Classical Biography

Armando Hart Davalos

These reflections constitute a homage to all revolutionaries without exception who suffered from the great historical drama of seeing the socialist ideas of October 1917 thwarted. We do it with admiration and respect towards the Russian people who managed to carry out the first socialist revolution of history and to defeat fascism decades later under Stalin’s leadership; this very Russian people which, 130 years before also defeated Napoleon Bonaparte’s military offensive.

As a ground, I have the experience of around 50 years of struggling for the sake of socialist ideas in the beautiful trench of the Cuban Revolution, a follower of both Fidel and Marti­; that is, the first revolution of Marxist nature that has triumphed in the so-called West.

Precisely, on the first chapter of the criticism to Feuerbach, he is reproached by Marx and Engels for not taking the subjective factor into account.They say:

“The major defect of all the previous materialism – including that of Feuerbach – is that it only conceives things, reality, sensitivity, under the shape of an object or of contemplation, but not as human sensorial activity, not as a practice, not in a subjective way”.

Since the first years of the Revolution, Fidel and Che spoke to us about the importance of the subjective factor. Life has shown its value for the sake of the cause of human progress, it has also expressed that it influences, at the same time, on the historical stagnation and backwardness. A long list could be made showing it in practice, both in the positive and in the negative aspects. Stalin is one of the greatest examples of the latter; maybe he is the most important sample in the 20 th century of how subjectivity may impact history negatively. Bear in mind, as I express here, that the subjective is revealed in culture.

The basic lesson to be drawn out of all this history is to be found in the human fabric; that is, the subjective factor played a decisive influence in the tragic end of the so-called “real socialism” that, being so in such a simplistic manner, it lost all reality.

A key aspect revealed to us by the experience of the 20 th century, consists in the fact that Engels’ teachings were not learned in the USSR . He, with his huge talent and modesty critically expressed that both himself and Marx, when highlighting the economic content as determining, had forgotten the form and; therefore, the process of the genesis of ideas. Textually he expressed:

“There is only one missing point in which, usually, neither Marx nor I have emphasized our writings, and that is why we are all to be blamed on equal terms. What we insisted on the most – and we could not do it otherwise – was in deriving the basic economic facts, the political, legal ideas, etc. and the acts conditioned by them. And when proceeding this way, the content would make us forget about the form; that is, the process of origin of these ideas, etc. With that we grant our adversaries a good pretext for their mistakes and distortions”. [See C. Marx, F. Engels, Obras Escogidas, t. 3, p, 523, Editorial Progreso Moscu].

In the political practice represented by Stalin certain basic formal aspects of an ethical, political and juridical nature were overlooked, which resulted particularly serious because through them the real life is expressed of millions and millions of people who obviously have an impact on the course of history. When underestimating them, they were not given the proper attention or two major categories placed in the core of culture and the revolutionary struggles were relegated: the ethical and the juridical one.

In the former Petrograd and in Russia as a whole, in 1917, the most advanced political and social thoughts of the European intellectuality and the conditions of exploitation and misery of the Russian farmers and working class, to which the need for the struggle was added; that is, against imperialism, and at the same time, against what was represented by feudalism and czarism. In the former Russia up until February 1917, there had not been a triumphant bourgeois revolution, which had started in Europe over two centuries before. Feudalism, imperialism domination and the monarchical regime of the czars was the setting that nourished Stalin’s political training, of course, also influenced by Leninism; he welcomed it with the aforementioned cultural limitations. Stalin was a revolutionary, but he could not reach the dimension of a full socialist leader.

Unlike Lenin and other Bolsheviks, Stalin never lived or traveled around other countries of the old continent, nor was he nourished from the revolutionary wisdom of other regions of the world. Of course, he received Lenin’s influence, we should not deny it because it is a component part of the drama, but he did it based on the ground of the old Russian culture out of which, even opposing it, he was never capable of drawing socialist consequences valid for the world of his times.

Objectively, Europe by itself was unable to carry out a socialist revolution; the reasons would be the target of an analysis that goes beyond the goals of this present work. But in order to understand the culture of Marx and Engels deeply, particularly to apply it creatively, the intellectual tradition of the old continent needed to be undertaken because the forgers of socialism were its most consistent exponents in the 19 th century. They ended up being the legitimate successors of the revolutionary ideas of the former centuries expressed in the Enlightenment and the encyclopedia scholars. Out of this cultural fact, Stalin did not extract the due consequences. That is why; its universal reach was limited.

Fidel Castro, when talking on television on the occasion of the visit to Cuba by John Paul II, in January 1998, referring to the mistakes of the applied policy during Stalin’s times, underscored that:

“As a Polish man, the Pope witnessed the crossing of the Soviet troops and the creation of a socialist State under the principles of Marxism Leninism, dogmatically applied, totally disregarding the concrete conditions of that country, and without that extraordinary dialectical and political sense that Lenin used to have, capable of a peace of Brest-Litovsk, capable of a N. E. P. and capable of passing before, in an armored train, through the territory of a country that was in a war against Russia, facts demonstrating an intelligence, a capacity, a courage and a true political wit, that never ever stopped being Marxist”. [See Castro, Fidel. Appearance on Cuban television, January 16, 1998, Granma newspaper, January 20, 1998].

Lenin was reared within the revolutionary commotions of the Europe of his times and when studying the life of the founder of the Soviet State, it will be noticed that he enriched his knowledge with the huge culture and the active involvement within the settings of the different European countries, among which, those which gave birth precisely to the thought of Marx and Engels. The same happened with other paradigmatic examples such as Ho Chi Minh. The illustrious Viet-Namese man was a founder of the French Communist Party, he lived and worked in the United States , traveled to many parts of the world and in his homeland, received the impact of the French culture that had arrived imposing colonialism and was able to undertake it from his universal, Third World Asian autochthonous perspective.

The Leninist conceptions of the Russian Revolution stated the thesis that that country was the weakest link of the European imperialist chain. It was expected that the process started back in October 1917 in Petrograd would end up having an impact on the revolutionary outburst in Western Europe, beginning by Germany . That was not the case; the idea of the creation of socialism emerged in only one country. On the other land, Russia as an Asian-European country was part of the huge Asian world. This slogan could have a contextual value for a later moment of the October Revolution, but what nobody will be able to admit is that it was a correct revolutionary strategy for a whole century.

Lenin’s geniality to address these issues was extraordinary, but Stalin did not draw out of his texts the conclusions about the possibility and the need of linking the interests of socialism with the situation that was being generated ever since in the Asian countries and as a whole, in what later on we have called Third World.

Let us go to Stalin’s characterization made by Lenin, and it will be witnessed that he was a real prophet. In 1922 he said:

“I think that the key things in the problem of stability, from this perspective, are such members of the C. C. as Stalin and Trotski. The relations between them, the way I see it, enclose a great good half of the danger of that split that could be avoided, and to this end, according to my criterion, it would help to have the enlargement of the C.C. up to 50 and even 100 members”.

Comrade Stalin, being Secretary General, has concentrated a huge power in his hands, and I am not sure that he always knows how to use it wisely. On the other hand, according to what is shown in his struggle against the C.C. on the occasion of the problem of the People’s Commission of Communication Roads, comrade Trotski is not only remarkable by his great capacity. Personally, maybe he is the most capable man of the C.C., but he is too proud and too attracted by the purely administrative aspect of issues.

These two qualities of two outstanding leaders of the current C.C. may lead to the split unwillingly, and if our Party does not adopt any measures to avoid it, the split may come unexpectedly”. [See V. I. Lenin, Letter to the Congress, Moscow . Publications in Foreign Languages, / S.A. /].

The policy followed by Stalin during the gestation of World War II and his pact with Hitler is one of the cloudiest processes of his long career. Nazism was rejected by the peoples and particularly by the socialist and progressive forces. It placed these latter in a very difficult position, even in Germany .

Fidel himself points out, in the already mentioned speech that… “when talking with Soviet visitors, I used to ask them three questions: Why the Molotov-Ribbentrop Pact?, that took place in 1939, and I was about 13 years old (…) Why had they invaded Poland to gain a few kilometers of land?, land that was lost later on in a disastrous way in a matter of days (…) Why the war with Finland?, third thing I would ask them (…) Well, the international communist movement had to pay a very high price for that, the communities from all over the world, so disciplined and faithful to the Soviet Union and to the Communist International, that when it said: “This has to be done”, that was the case. Then, all communist parties of the world explaining and justifying the Molotov Ribbentrop Pact, were isolating themselves from the masses”. [See Castro, Fidel. Cited speech].

History revealed later, as an aggravating circumstance, that it worked this way despite the reports of the intelligence of his country about the fact that Hitler was preparing the offensive against the Soviet Union . However, it should be acknowledged that after the Nazi aggression, Stalin successfully led the counteroffensive. The Soviet people fought heroically, the Red Army made it up to Berlin in an ultra human effort in which millions of people died. The war was over with the victory upon fascism, but, at the same time, the Yalta and Potsdam Agreements were signed and conditions like these were created for the splitting of the world into two large spheres of influence. That did not turn out to be positive for socialism.

In the following years in which the Cold War was being unleashed, neither Stalin nor his successors managed to understand the forms and possibilities that the alliance among the societies of the Third World and socialism could have granted them because to do that, a universal conception of cultural grounds that they were lacking was needed.

In 1959, the Cuban Revolution triumphed founded on the national historical tradition and with a projection of Latin American, Caribbean and universal scope. Fidel and Che’s Third World theses meant, from then on, an attempt to change the bipolar world from the side of socialism.

For the true revolutionaries of the 20th century, the attack to the sky represented overcoming the established bipolarity for ever, from positions of the left and not of the right, as it was the case later on during the ’80s. The examination of the most important events of the ’60s shows that disregarding their diverse political nuances, they are characterized by the need of overcoming the bipolar world.

Let us see some of them: the triumph of the Cuban Revolution in 1959; the Missile Crisis of October 1962; the tragic split of the international communist movement that triggered the breaking up between China and the USSR; the emergence and development of the Vietnam liberation war; the Angolan liberation war; the collapse of the colonial system in Asia and Africa; the birth and rise of the Movement of the Non-Aligned Countries; the growth of the liberation movements in Latin America; the Sandinista Revolutionary Movement; the military progressive movements in Latin America, particularly in Peru and Panama; the French May; the Czech crisis and previously the situations created in Hungary and Poland.

The heirs of Stalin’s work could not respond to this challenge because they were locked in the policy derived from the Yalta and Potsdam agreements and in the idea of the construction of socialism in only one country which after World War II had extended to several nations. Stalin’s successors could not tackle the dilemma because in 1956, after his death, when Stalinism was denounced for its crimes, a deep, radical and consistent analysis was not made of the nature and character of his regime. It could be said that then, it was not possible to do it and much less by those who had been born out of that policy; so, well; that was what happened. Today, 80 years later, not only is it possible, but indispensable, because as long as this is not done, the ideas of Marx and Engels won’t be able to emerge triumphantly out of the chaos they were dropped into in the 20 th century.

Later on, those who wanted to change the bipolar world were accused, from the perspective of socialism, as Fidel and Che did it in Latin America, of violating the economic laws; and in fact, the ones who did not take them into account were those who ignored that the development of the productive forces and the scientific progress would lead to going beyond bipolarity. The further course of events came to dramatically underline that, just the opposite, those who did not know the economic laws or tried to accommodate them to their conservative position were precisely, the ones who with the banners of socialism, would reject the Cuban revolutionary theses.

There are three major conclusions to reflect upon from this recently started century: The first, that this change was a need of the ever growing internationalization of the productive forces and, consequently, of the economic and political evolution of the world. The second, that as it was not done from the left, it took place from the right; and the third, that such change from the left could only be made by promoting the national liberation struggle in Asia, Africa and Latin America and by trying to link it with the ideas of socialism. That was the challenge that socialism had ahead of it.

Isaac Deutscher in his biography about Stalin, which is already a classic, points out that the Soviet leader substituted Marx’s idea about the fact that violence was the midwife of history, for the one who used to be the mother of history. The intellectual refinement to understand the subtlety of Marx’s definition was to be found, the way I see it, beyond Stalin’s cultural possibilities.

Precisely, the fundamental mistake of the revolutionary policy in the 20 th century, at best conditioned by Stalin, was in the fact that it marched divorced and separately from culture. Even in the case of the USRR, as it is known, it ended up in the most dramatic extremes. In Cuba – as we were indicating – we were immensely lucky to count on the wisdom of the greatest political revolutionary and the greatest intellectual of the 19 th century, that was Jose Marti­. The unique teaching of the Cuban Revolution in these two centuries and currently consists, precisely, in having stated and enriched this relation. In it Marti’s and Fidel Castro’s uniqueness is to be found.

The radicalism of Mart’s revolutionary thought was accompanied by an intense and consistent humanism in the treatment to men and the people of the oppressive mother countries: The United States and Spain . About this ground, he made a unique contribution when convening to the necessary, humanitarian and brief war against the Spanish rule and, at the same time, not generating hatred against those who would oppose this highest purpose. This is a contribution that should be studied in the world by those who issue slanders against those who hope to have radical social transformations and also for those who intend to attain them with extremist procedures. The only way to make them triumph is promoting cooperation among human beings and ensuring their full freedom and dignity. This is the way to be consistently radical.

In Cuba the Marxism idea about violence was understood in the way in which it was conceived and carried out by Jose Marti­ and the best revolutionary tradition of our country. It taught us that together with the firmness of principles, and the struggle to attain social and political objectives, we should incorporate the Spanish and the North Americans to our objectives or, at least, to the understanding of our purpose. In Cuba the idea of “split and you will overcome” was radically defeated and the principle of uniting to overcome was established. That is a much more radical and consistent policy than that of the extremists.

About socialism we have very revealing judgments by Marti­ that show where the weak points of the policy carried out by Stalin were. Ferma­n Valdes Domi­nguez, his close friend from childhood, wrote him from Cuba about the works that he would conduct for the sake of socialism. The Apostle responded to his soul brother like this:

“(…) One thing about you I have to praise very much, and it is the loving care with which you treat; and your respect of man, to Cubans who are somewhere searching sincerely, with this or that other name, for a little bit more of heart-felt order, and that of indispensable balance in the administration of the things of this world: A hope should be assessed by its noble nature: and not by a small wart that human passion may put to it. The socialist idea has a couple of perils, as it is the case of so many others -the one of the foreign readings, confusing and incomplete- and that of the haughtiness and the pretended wrath of the ambitious ones, that in order o be raised in the world, they start out by feigning, so as to have shoulders to lift themselves upon, frantic advocates of the forsaken ones. Some of them go as the Queen’s beggars; (…) Others pass from madmen to chamberlains, as those spoken about by Chateaubriand in his “Memoirs”. But in our people it is so much the risk, as in more irate societies, and of less natural clarity: to explain will be our job, and smooth and deep, as you will be able to do it: the point is not to compromise the lofty justice for the wrong or excessive ways of asking for it. And for ever with justice, you and I, because the mistakes of its form do not authorize the souls of a good cradle to drop out of its advocacy (…)”. [See Marti­, Jose, Obras Completas, t. 3, p. 168].

Since 1884, Jose Marti­ had written, on the occasion of Karl Marx’s death, an article which may help us to clarify what happened with socialism in the 20 th century. The Apostle said the following:

“See this great hall. Karl Marx has died. As he took side with the weak, he deserves honor. But the one pointing out damage does not do well, and is looking forward kindly to remedy it, but the one who teaches soft remedy to the damage. (…)” [Marti­, Jose, O. C. t. 9, p. 388].

Further on he remarks:

“Karl Marx studied the ways to settle the world into new foundations, and woke up the ones that were asleep and taught them the way to knock down the broken props. But he was in a hurry and kind of in the shade, without seeing that they are not born workable, nor from the bosom of a people in history, nor from the bosom of a woman at home, the children who have not had a natural and laborious pregnancy. Behold, the good friends of Karl Marx, who was not only the titanic mover of the wraths of the European workers, but a deeper seer in the rationale of human miseries, and in the destinies of men, and a man eaten by the yearning of doing good. In everything that he himself would carry out, he would see: rebelliousness, a path to the heights, struggle”. [Ibi­dem].

The appreciation and depth that Marx’s thought had for Marti­ will be witnessed. As to the criticism he provides about extremism, it is necessary to bear in mind that then in New York , anarchist ideas were very confused with the Marxist ones. Engels, from Europe, would point out that in North America Marx’s ideas were not been implemented. It is accepted that both always warned against extremisms and the formulations by anarchists. About the idea that some men were launching themselves upon others, it should be taken into account, that back then, Marti­ was preparing a war that even though he hoped it would be necessary, humanitarian and brief, it would entail the obligatory armed confrontation.

In some lines after the beautiful, humane and deep description that Jose Marti­ made about Kart Marx it is pointed out:

“Here there is a Lecovitch, a man of newspapers; check the way he talks: there come to him reflections from that tender and radiating Bakunin: he begins to talk in English; he turns to others in German: “Da! da!” his fellow citizens respond enthusiastically from their seats when he talks to them in Russian.

The Russians are the whip of the reform: however, these impatient and kind men, stained with wrath, are not yet the ones who, should provide the new world with a foundation: they are the spur, and they come right on time, as the voice of consciousness, that might fall sleep: but the steel of the incentive does not fit well for a founding hammer”. [Ibi­dem].

All this was what Stalin lacked. He did not understand that the steel of incentive was not enough to build a new society.

Deutscher in his celebrated biography about Stalin remarks:

“Here we suspend the story of Stalin’s life and work. We do not shelter any hope that we may draw final conclusions out of it or shape up, based on its basis, a judgment worthy of confidence about man, his achievements, and his failures. After so much climax and anticlimax, Stalin’s drama, now hardly seems to approach its completion; and we do not know into what perspective his last action could place the previous ones. What seems to be absolutely established is that Stalin belongs to the lineage of the great revolutionary despots, the same one that Cromwell, Robespierre and Napoleon belonged to”. [See Deutscher, Isaac. Stalin biografi­a poli­tica, Polimica, Instituto del Libro, La Habana , 1968].

We may agree with the comparison of Cromwell, Robespierre and Napoleon though remarking the following reflection:

Robespierre died tragically defending an ideal that turned out to be impossible during his times, the purest ideas of the forgers of the French revolutionary thought of the 18th century. The rise of the bourgeoisie kept him from doing it. Napoleon paved the way legally and politically for the French bourgeoisie and paradoxically enough, he weld the path for the feudal-bourgeois alliance that made up the capitalist politics in the 19 th century. Cromwell also managed to forge a positive way for the English bourgeoisie and left possibilities open for a further rise.

Stalin did not reach these goals in terms of socialism; nor could he encourage the socialist revolution in Europe and in the world; nor could he consolidate it in the USSR . In Russia , there was a reverse movement towards capitalism seven decades after the October Revolution in new and radically different conditions, and that backward movement is marked, among other factors, by Stalin’s serious mistakes that lacked the necessary historical vision and stature.

So we may draw the conclusion that Stalin’s time is absolutely finished and that the perspectives of a new era are to be found before our eyes. If Stalin belongs to the category of revolutionary despots, we will have to learn the lesson: It is impossible with them, to open a path to a socialist society in a lasting way, needing love and culture to be built.

It is evident that if the revolutionary despots managed to open the way for capitalism, the construction of socialism cannot be made under the leadership of a despot. He was charged with cult to the personality; I however think, that what was missing was rather a great socialist personality, what was lacking was what the Cuban Revolution does have, Marti´s revolution, retaken by Fidel, which is settled in the very best of the patriotic tradition of our people with a really universal sense.

As a final conclusion derived from what has been stated, and particularly from what we were saying at the very beginning, experience teaches us about the importance of the so-called superstructure categories. Behold one of the indispensable keys to discover what happened and to find ways for socialism in the 21 st century.

The economy operates through them, between one and the other there is a dialectical relationship. If the social and natural evolution is marked by the inseparable relation between form and content -as Engels said- then it will be understood that the rigor, seriousness and passion with which forms are treated, are in the core of our revolutionary duties. Morality is closely connected with the social issue and with the law systems. These categories: morality, social issue and law system constitute the central core out of which philosophical research works can be conducted and to set up the valid legal and political practice to find new ways of socialism. Anyways, the issue of culture and particularly that of the role of subjective factors take on a practical significance because it is projected on the needs of ethical, juridical principles and in the forms of going about politics.

For the success of any transforming endeavor, it is indispensable to articulate political practice and culture. The victory and continuity of the Cuban revolution confirm the validity of this reasoning. A deep reflection about this issue is in order in our days.

The breaking up of the links between culture and politics was, undoubtedly, in the very roots of the serious setbacks undergone. In Latin America, the tradition of our homelands sustained the hope to a culture of emancipation and multinational integration which the liberator Simon Boli­var referred to and which Jose Marti­ called the moral republic of America . The major trend of that culture was anti-imperialist and its fundamental roots are in the working and exploited population. The most immediately important thing for the revolutionary politics was and still is, to encourage that tendency. And this can and should be done guaranteeing the involvement of intellectuals to the emancipating endeavor that is to be found in the most revolutionary aspect of our spiritual evolution.

Obviously, this requires to be done with both culture and information about the origin and history of the Latin American history. To do so, wisdom and a clear understanding of the role of the subjective factors in the history of civilizations are needed, which was precisely what was overlooked in the socialist political practice. As it is revealed from the historical practice after Lenin’s death and after Stalin, a vulgar, tough materialism was imposed, which paralyzed the enrichment and updating of the ideas of Marx and Engels. That would require, as it was indeed done by Mariategui, from his Indian-American perspective, an examination of the role of culture from the historical materialist viewpoint, but whoever got involved in this was fought against as a revisionist. That is how the possibilities of arriving at a deeper level of the ideas of the classics were paralyzed.

Addressing a conception as the one we are stating would bring its own difficulties when trying to make a raid into complex ideological problems, but which turn out to be absolutely smaller, if compared to those entailed by overlooking the need of attaining the relation of trust between revolutionary politics and the huge and ever growing mass of intellectual workers.

To sum it up, if fluid relations are not established between revolutions and the cultural movement, the processes of change will never succeed. The point is not just a cultural matter, but rather something that is basic for the political practice. In order to know how to do revolutionary politics we need to undertake the mobilizing importance of art and culture, and to understand that the foundations of our redeeming ideas are to be found in them.

Deutscher had said it in his book in a very eloquent way and I think it is the major conclusion to which we may arrive theoretically as far as Stalin is concerned:

“In this disdain for the material factors in the big political processes the major weakness of its vigorous but limited realism would be found”. [See Deutscher, Isaac, cited work, p. 420]. An exemplary teaching for those who claim to be realists.

Disregarding what they call non-material factors; that is, those of a subjective nature, we won’t be able to find the new routes because they impact history objectively and materially. The reader should relate these words with what Engels used to say self-critically and that we mentioned at the beginning. Let us never forget that man and his society are also part of the material reality of the world – to say it in the language that was so used by socialists- that is, of nature, to express it in Marti’s way, let us remember that verse by Marti­: Everything is beautiful and constant, /Everything is music and reason, /And everything, as a diamond, /Before light it is carbon. [See Marti­, J. O. C. Versos sencillos, t. 16, p. 65].

In 2005, any revolutionary politician should examine the history of the 20 th century based on the huge culture accumulated without any type of sectarism whatsoever at all, and searching for the essence of the revolutionary ideas in the best of man’s millenary history.

Somebody, during the perestroika times, asserted that Marx would be left as a cultural issue. I thought: And does he think that is too little? To find new ways, the one of culture requires to be found. There is no other practical political choice; and, he who does not believe that won’t be able to contribute to the making of revolutions in the 21 st century.

I want to underline that I dedicate these words to all those communists and revolutionaries who fought for the sake of socialism, stayed faithful and witnessed the tragic end of socialism with pain, particularly to those from the peoples of our America . Those who feel the cause of human justice in a radical and universal way in their hearts and have an in-depth look, should acknowledge -as Marti­ emphasized- that Marx deserves honor because he took side with the weak, and people should be increasingly more aware of him and his loyal companion Frederick Engels who constitute the highest expression of the philosophical and social thought of Europe in the 19 th century. The fanatic deniers of Marxism are not post-modern, but pre-modern and have not been able to analyze the deep roots of what happened with Stalin.

The Roman wisdom, in the framework of a slave society, of course, would point out that whatever was left as a legacy after death, could be accepted for the sake of the inventory; that is to say, after determining that it would not be affected by the payment of the debts of the deceased. In the 21 st century, men will improve the socialist practice, and based on the committed mistakes, they will be compelled to implement the necessary tools in order to transform the world; and they will not be able to do it by throwing the socialist inheritance into a broken sack. That is why; I have recommended the youth to consciously undertake the socialist practice of the 20 th century for the sake of the inventory. We will not give up the legacy of Marx, Engels and Lenin and the socialist ideal of the 19 th and 20 th centuries, but let us undertake it after a deep assessment of what happened. Only with the thought of Marx, Engels and Lenin will we be able to carry out this task. But not only of them.

In the decade of the 1920’s, Julio Antonio Mella and the founders of the first Communist Party of Cuba rescued Marti­’s program from the forgetfulness or underestimation it had fallen into, during the first few years of the neocolonial republic. Today, in 2005, with the thought of the Cuban Apostle and his ultra-democratic program; we, Cubans, can strengthen the socialist fibers in our country and contribute to rescue them from the discredit and the isolation they were led to by the political practice that was generated after Stalin.

Translation: Alberto Gonzalez Rivero

SOURCE: Cubarte April 13, 2007

Some questions about agrarian structure in contemporary India

Deepankar Basu

The first thing that probably needs to be clarified in the study of agrarian structure in India (and other parts of the periphery) is to understand agrarian structure as an articulation of various modes of production under which socially necessary labour is being undertaken. The concept of socio-economic formation, as an articulation of various modes of production, but distinct from the concept of mode of production itself might prove useful here. I feel that this is a very important point that is often ignored in much Marxist theorising.

Once we agree to understand agrarian structure as an articulation of various modes of production, several questions immediately arise. One, what are the various modes of production that are articulated in various forms in India today? Capitalist and pre-capitalist modes. That much is clear and widely agreed upon.

The next important question, of course, is this: which is the dominant mode of production in this social formation, in this complex reality formed by the articulation of the capitalist and pre-capitalist modes of production? Which, in other words, is the mode that is dominating the others, shaping the others so as to fulfill it’s own needs of reproduction? Which is the dominant and which is the dominated mode of production? In this regard, the tentative hypothesis that I would like to advance is the following: contemporary Indian reality suggests that the capitalist mode of production is the dominant mode. It is capitalism, decidedly of a dependent variety, that is calling the shots in India today. All vestiges of pre-capitalist modes are articulated to the capitalist mode and are serving its needs in various ways. But it would be a mistake to allow the vestiges of these pre-capitalist modes to define social reality in rural India, its agrarian structure.

The question that will naturally follow is this: how to explain the stagnation in Indian agriculture? How to explain the rising rural distress? This is an extremely important question, but I don’t think it is necessary to take recourse to semi-feudalism to explain rural stagnation and distress. Dependent capitalism, of the type that has developed elsewhere in the periphery of the world capitalist system, is precisely a capitalism which entails stagnation, pauperisation and distress for the majority while a small minority grows at a very high rate. That has happened in Brazil, Argentina, Chile and is now happening in India. This is another tentative hypothesis that I would like to advance.

A very close friend of mine, who has been studying agrarian relations in Punjab for some time now drew my attention to three very important characteristics of rural reality in Punjab. These are: (a) the intrusion of ideological factors like “social pride” into the process of mechanization of agriculture (he informed that the possession of tractors in contemporary Punjab is more a matter of “social pride” of the peasantry than any capitalist incentives arising from production conditions); (b) the existence of a class of middlemen who procure agricultural product from peasants and also function as money-lenders, thereby givng rise to partially interlinked markets; and (c) the widespread use of migrant labour in agriculture.

What are the implications of these three characteristics for our understanding of agrarian structure in contemporary India? I would tend to interpret these three characteristics as the many factors, among others, which reproduce capitalist stagnation; I do not see this as providing evidence of the presence of semi-feudal relations in rural India.

The question that immediately came to mind regarding the first charateristic is this: What is the material basis of the “social pride” that comes from the ownership of tractors? An answer suggests itself almost naturally. The tractor manufacturer would gain enormously from the widespread existence of such “social pride”. Let us recall several campaigns by the local capitalist class (for example the “hamara Bajaj” campaign) where ownership of scooters and motorcycles and four-wheelers and tractors are given other, social meanings (like national pride, etc.)? Could something like that be in operation in Punjab too?

Existence of a large class of middlemen is important but does not really lend support to any semi-feudal thesis. The class of middlemen, to my mind, are representatives of mercantile capital; a class which makes profit by buying cheap and selling dear. It is important to remember that they have come up under the shadows of a partially paternalistic State and the pressure of rich and middle peasants for minimum price policies. Through them mercantile capital is getting accumulated in rural India. The fact that the credit market is partially interlinked to the product market through this class reminds me of the “putting out system” during the early phases of the industrial revolution in England. But, this system, I am told, has made a comeback through various kinds of “contract farming” in other parts of India too. For instance, Pepsi Co, HLL, Procter and Gamble and many other companies often do the same. They provide credit and other inputs to the farmers and the contract is that they will buy the product at pre-arranged prices. So, even though markets are getting interlinked, it is in a context that is very different from those studied in the early 1970’s by Amit Bhaduri and others. In this case, the capitalist character of many of the participants is beyond all reasonable doubt. So, instead of understanding this as an instance of semi-feudal relations of production, it is probably more helpful to see this as the specific manner in which the articulation to dependent capitalism takes place.

The importance of migrant labour, as my friend pointed out, can hardly be denied. But as I have suggested earlier, while it is important to understand the articulation of modes of production, it is equally important to identify the dominant mode? Moreover, the existence and growth of migrant labour, footloose labour according to Jan Breman, also seems to suggest that the various kinds of bonds that tied down labour to a particular plot of land or village or area is loosening. Doesn’t that gradually erode the semi-feudal basis of power in the rural areas?

Another related question that often comes to mind is this: are big and powerful feudal landlords left in India today, other than in small pockets? Does social, economic and cultural power in rural India reside with the class of feudal landlords? I have serious doubts that it does. I think, instead, that the social and economic power of the landlord class has been largely eroded. Rural power now rests in the hands of the middle and rich peasants, not in the hands of landlords. To a minimum that seems to be the case in large parts of India: Punjab, Haryana, Western UP, TN, Andhra, Karnataka, Kerala, West Bengal, Gujrat, Maharashtra. Therefore another question arises immediately: does this define the character of rural India or do the remnants of semi-feudal power in pockets of Bihar, Orissa, Eastern UP, MP, Chattisgarh, Jaharkhand define rural India?

Fidel Reflects: The debate heats up

REFLECTIONS BY THE COMMANDER IN CHIEF FIDEL CASTRO
May 9, 2007

Atilio Borón, a prestigious leftist intellectual who until recently headed the Latin American Council of Social Sciences (CLACSO), wrote an article for the 6th Hemispheric Meeting of Struggle against the FTAs and for the Integration of Peoples which just wrapped up in Havana; he was kind enough to send it to me along with a letter.

The gist of what he wrote I have summarized using exact quotes of paragraphs and phrases in his article; it reads as follows:

Pre-capitalist societies already knew about oil which surfaced in shallow deposits and they used for non-commercial purposes, such as waterproofing the wooden hulls of ships or in textile products, or for torches. Its original name was ‘petroleum’ or stone-oil.

By the end of the 19th century –after the discovery of large oilfields in Pennsylvania, United States, and the technological developments propelled by the massive use of the internal combustion engine– oil became the energy paradigm of the 20th century.

Energy is conceived of as just merchandise. Like Marx warned us, this is not due to the perversity or callousness of some individual capitalist or another, but rather the consequence of the logic of the accumulation process, which is prone to the ceaseless “mercantilism” that touches on all components of social life, both material and symbolic. The mercantilist process did not stop with the human being, but simultaneously extended to nature. The land and its products, the rivers and the mountains, the jungles and the forests became the target of its irrepressible pillage. Foodstuffs, of course, could not escape this hellish dynamic. Capitalism turns everything that crosses its path into merchandise.

Foodstuffs are transformed into fuels to make viable the irrationality of a civilization that, to sustain the wealth and privilege of a few, is brutally assaulting the environment and the ecologic conditions which made it possible for life to appear on Earth.

Transforming food into fuels is a monstrosity.

Capitalism is preparing to perpetrate a massive euthanasia on the poor, and particularly on the poor of the South, since it is there that the greatest reserves of the earth’s biomass required to produce biofuels are found. Regardless of numerous official statements assuring that this is not a choice between food and fuel, reality shows that this, and no other, is exactly the alternative: either the land is used to produce food or to produce biofuels.

The main lessons taught us by FAO data on the subject of agricultural land and the consumption of fertilizers are the following:

· Agricultural land per capita in developed capitalism almost doubles that existing in the underdeveloped periphery: 3.26 acres per person in the North as opposed to 1.6 in the South; this is explained by the simple fact that close to 80 percent of the world population live in the underdeveloped periphery.

· Brazil has slightly more agricultural land per capita than the developed countries. It becomes clear that this nation will have to assign huge tracts of its enormous land surface to meet the demands of the new energy paradigm.

· China and India have 1.05 and 0.43 acres per person respectively.

· The small nations of the Antilles, with their traditional one-crop agriculture, that is sugarcane, demonstrate eloquently its erosive effects exemplified by the extraordinary rate of consumption of fertilizers per acre needed to support this production. If in the peripheral countries the average figure is 109 kilograms of fertilizer per hectare (as opposed to 84 in developed countries), in Barbados the figure is 187.5, in Dominica 600, en Guadeloupe 1,016, in St. Lucia 1,325 and in Martinique 1,609. The use of fertilizers is tantamount to intensive oil consumption, and so the much touted advantage of agrifuels to reduce the consumption of hydrocarbons seems more an illusion than a reality.

The total agricultural land of the European Union is barely sufficient to cover 30 percent of their current needs for fuel but not their future needs that will probably be greater. In the United States, the satisfaction of their current demand for fossil fuels would require the use of 121 percent of all their agricultural land for agrifuels.

Consequently, the supply of agrifuels will have to come from the South, from capitalism’s poor and neocolonial periphery. Mathematics does not lie: neither the United States nor the European Union have available land to support an increase in food production and an expansion of the production of agrifuels at the same time.

Deforestation of the planet would increase the land surface suitable for agriculture (but only for a while). Therefore this would be only for a few decades, at the most. These lands would then suffer desertification and the situation would be worse than ever, aggravating even further the dilemma pitting the production of food against that of ethanol or biodiesel.

The struggle against hunger –and there are some 2 billion people who suffer from hunger in the world– will be seriously impaired by the expansion of land taken over by agrifuel crops. Countries where hunger is a universal scourge will bear witness to the rapid transformation of agriculture that would feed the insatiable demand for fuels needed by a civilization based on their irrational use. The only result possible is an increase in the cost of food and thus, the worsening of the social situation in the South countries.

Moreover, the world population grows 76 million people every year who will obviously demand food that will be steadily more expensive and farther out of their reach.

In The Globalist Perspective, Lester Brown predicted less than a year ago that automobiles would absorb the largest part of the increase in world grain production in 2006. Of the 20 million tons added to those existing in 2005, 14 million were used in the production of fuels, and only 6 million tons were used to satisfy the needs of the hungry. This author affirms that the world appetite for automobile fuel is insatiable. Brown concluded by saying that a scenario is being prepared where a head-on confrontation will take place between the 800 million prosperous car owners and the food consumers.

The devastating impact of increased food prices, which will inexorably happen as the land is used either for food or for fuel, was demonstrated in the work of C. Ford Runge and Benjamin Senauer, two distinguished professors from the University of Minnesota, in an article published in the English language edition of the Foreign Affairs magazine whose title says it all: “How Biofuels Could Starve the Poor”. The authors claim that in the United States the growth of the agrifuel industry has given rise to increases not only in the price of corn, oleaginous seeds and other grains, but also in the prices of apparently unrelated crops and products. The use of land to grow corn which will feed the fauces of ethanol is reducing the area for other crops. The food processors using crops such as peas and young corn have been forced to pay higher prices in order to ensure their supplies. This is a cost that will eventually be passed on to the consumer. The increase in food prices is also hitting the livestock and poultry industries. The higher costs have produced an abrupt decrease in income, especially in the poultry and pork sectors. If income continues to decrease, so will production, and the prices of chicken, turkey, pork, milk and eggs will increase. They warn that the most devastating effects of increasing food prices will be felt especially in Third World countries.

Studies made by the Belgian Office of Scientific Affairs shows that biodiesel causes more health and environmental hazards because it creates a more pulverized pollution and releases more pollutants that destroy the ozone layer.

With regards to the argument claming that the agrifuels are harmless, Victor Bronstein, a professor at the University of Buenos Aires, has demonstrated that:

·It is not true that biofuels are a renewable and constant energy source, given that the crucial factor in plant growth is not sunlight but the availability of water and suitable soil conditions. If this were not the case, we would be able to grow corn or sugarcane in the Sahara Desert. The effects of large-scale production of biofuels will be devastating.

·It is not true that they do not pollute. Even if ethanol produces less carbon emissions, the process to obtain it pollutes the surface and the water with nitrates, herbicides, pesticides and waste, and the air is polluted with aldehydes and alcohols that are carcinogens. The presumption of a “green and clean” fuel is a fallacy.

The proposal of agrifuels is unviable, and it is ethically and politically unacceptable. But it is not enough just to reject it. It is necessary to implement a new energy revolution, but one that is at the service of the people and not at the service of the monopolies and imperialism. This is, perhaps, the most important challenge of our time, concludes Atilio Borón.

As you can see, this summary took up some space. We need space and time; practically a book. It has been said that the masterpiece which made author Gabriel García Márquez famous, One Hundred Years of Solitude, required him to write fifty pages for each page that was printed. How much time would my poor pen need to refute those who for a material interest, ignorance, indifference or even for all three at the same time defend the evil idea and to spread the solid and honest arguments of those who struggle for the life of the species?

Some very important opinions and points of view were discussed at the Hemispheric Meeting in Havana. We should talk about those that brought us real-life images of cutting sugarcane by hand in a documentary film that seemed a reflection of Dante’s Inferno. A growing number of opinions are carried by the media every day and everywhere in the world, from institutions like the United Nations right up to national scientific associations. I simply perceive that the debate is heating up. The fact that the subject is being discussed is already an important step forward.

Fidel Reflects: The tragedy threatening our species

REFLECTIONS BY THE COMMANDER IN CHIEF FIDEL CASTRO
May 7, 2007

I cannot speak as an economist or a scientist. I simply speak as a politician who wishes to unravel the economists’ and scientists’ arguments one way or another. I also try to sense the motivations of each one of those who make statements on these matters. Just twenty-two years ago, here in Havana, we had a great number of meetings with political, union, peasant and student leaders invited to our country as representatives of these sectors. They all agreed that the most important problem at that time was the enormous foreign debt accumulated by the nations of Latin America in 1985. That debt amounted to 350 billion dollars. The dollar then had a higher purchasing power than it does today.

A copy of the outcome of those meetings was sent to all the world governments, of course with some exceptions, because it might have seemed insulting. At that time, the petrodollars had flooded the market and the large transnational banks were virtually demanding that the countries accept high loans. Needless to say, the people responsible for the economy had taken on those commitments without consulting anybody. That period coincided with the presence of the most repressive and bloody governments this continent has ever suffered, installed by imperialism. Large sums were spent on weapons, luxuries and consumer goods. The subsequent debt grew to 800 billion dollars while today’s catastrophic dangers were being hatched, the dangers that weigh upon a population that doubled in just two decades and along with it, the number of those condemned to a life of extreme poverty. Today, in the Latin American region, the difference between the most favored population and the one with the lowest income is the greatest in the world.

Many years before the subjects of today’s debates were center stage, the struggles of the Third World focused on equally agonizing problems like the unequal exchange. Year after year it was discovered that the price of the industrialized nations’ exports, usually manufactured with our raw materials, would unilaterally grow while our basic exports remained unchanged. The price of coffee and cacao, just to mention two examples, was approximately 2,000 dollars a ton. A cup of coffee or a chocolate milkshake could be bought in cities like New York for a few cents; today, these cost several dollars, perhaps 30 or 40 times what they cost back then. Today, the purchase of a tractor, a truck or medical equipment require several times the volume of products that was needed to import them back then; jute, henequen and other Third World produced fibers that were substituted by synthetic ones succumbed to the same fate. In the meantime, tanned hides, rubber and natural fibers used in many textiles were being replaced by synthetic materials derived from the sophisticated petrochemical industry while sugar prices hit rock bottom, crushed by the large subsidies granted by the industrialized countries to their agricultural sector.

The former colonies or neocolonies that had been promised a glowing future after World War II had not yet awakened from the Bretton Woods dream. From top to bottom, the system had been designed for exploitation and plundering.

When consciousness was beginning to be roused, the other extremely adverse factors had not yet surfaced, such as the undreamed-of squandering of energy that industrialized countries had fallen prey to. They were paying less than two dollars a barrel of oil. The source of fuel, with the exception of the United States where it was very abundant, was basically in Third World countries, chiefly in the Middle East but also in Mexico, Venezuela, and later in Africa. But not all of the countries that by virtue of yet another white lie classified as “developing countries” were oil producers, since 82 of them are among the poorest and as a rule they must import oil. A terrible situation awaits them if food stuffs are to be transformed into biofuels or agrifuels, as the peasant and native movements in our region prefer to call them.

Thirty years ago, the idea of global warming hanging over our species’ life like a sword of Damocles was not even known by the immense majority of the inhabitants of our planet; even today there is great ignorance and confusion about these issues. If we listen to the spokesmen of the transnationals and their media, we are living in the best of all possible worlds: an economy ruled by the market, plus transnational capital, plus sophisticated technology equals a constant growth of productivity, higher GDP, higher living standards and every dream of the human species come true; the state should not interfere with anything, it should not even exist, other than as an instrument of the large financial capital.

But reality is hard-headed. Germany, one of the most highly industrialized countries in the world, loses sleep over its 10 percent unemployment. The toughest and least attractive jobs are taken by immigrants who, desperate in their growing poverty, break into industrialized Europe through any possible chink. Apparently, nobody is taking note of the number of inhabitants on our planet, growing precisely in the undeveloped countries.

More than 700 representatives of social organizations have just been meeting in Havana to discuss various issues raised in this reflection. Many of them set out their points of view and left indelible impressions on us. There is plenty of material to reflect upon as well as new events happening every day.

Even now, as a consequence of liberating a terrorist monster, two young men, who were fulfilling their legal duty in the Active Military Service, anxious to taste consumerism in the United States, hijacked a bus, crashed through one of the doors of the domestic flights terminal at the airport, drove up to a civilian aircraft and got on board with their hostages, demanding to be taken to the United States. A few days earlier, they had killed a soldier, who was standing guard, to steal two automatic weapons, and in the plane they fired four shots that killed a brave officer who, unarmed and held hostage in the bus, had attempted to prevent the plane’s hijacking. The impunity and the material gains that have rewarded any violent action against Cuba during the last half-century encourage such events. It had been many months since we had such an incident. All it needed was setting a notorious terrorist free and once again death come calling at our door. The perpetrators have not gone on trial yet because, in the course of events, both were wounded; one of them was shot by the other as he fired inside the plane, while they were struggling with the heroic army officer. Now, many people abroad are waiting for the reaction of our Courts and of the Council of State, while our people here are deeply outraged with these events. We really need a large dose of calmness and sangfroid to confront these problems.

The apocalyptic head of the empire declared more than five years ago that the United States armed forces had to be on the ready to make pre-emptive attacks on 60 or more countries in the world; nothing less than one third of the international community. Apparently, he is not satisfied with the death, the torture and the uprooting of millions of people to seize their natural resources and the product of their labors.

Meanwhile, the impressive international meeting that just concluded in Havana reaffirmed my personal conviction: every evil idea must be submitted to devastating criticism, avoiding any concession.

SEZ: Sense [of belonging] Eroded Zilla: Colony-islands within a nation-state

Soumitra Bose

Prologue

SEZ. Special Economic Zone. There is a lot of speciality within this Zone -an area that is especially distinct and yes dis-entangled from the tentacles of the REST. The attitude is Seclusion. Secluded Expropriation Zoo – where human beings will be ushered in day in day out to get expropriated of all the juice and elixir and then let out at the end to get replenished from the Other that is the REST. That human body – the packet, will be filled- up to be juiced out again the next day. Quotidian extracting of human labour processed into Capital generation [do not read formation- it is far more technical and restrictive] SEZ- a perfected machine of Global colonization to churn out ready Capital only through Super-profit.

It is Marx and yet much Beyond Marx. The generation of Super-profit here does not precede any kind of Profit through normal market mechanism. It is simply an Enclosure where all kinds of non-market and non-exchange mechanisms will have full reign to bring out the wealth that will never bother, care or mind any market anywhere real or virtual and yet would generate profit- this kind of Super-profit is beyond Marx. Marx conceived of Super-profit as Rent. Marx did also conceive of absolute ground rent, even by stretching the connotation of “ground” to any labour producing space, we still cannot relate to Marx with the logic of our SEZ- here we have a space where the “owner” holds the nominal title of land, labour and yes many a times or, why not, most of the times Capital and still the rentee enjoys the occupation and very funnily extracts rent from the renter. Aha! This is colony-logic. You give, you pay, you own in paper and I own in real terms and I enjoy. The Master [read colony master] extracts labour power, transforms it into Capital, repatriates it, throws away the used parts to be replenished by the renter and then makes the renter pay for the whole transformation process. You own, you replenish, you provide, I take out the Capital, you get only one thing – a metric for your books called GDP. What will the renter do with it? None of rentee’s botheration. This is a Secluded Extraction Zone for him- the rentee. Rentee is the Master here- the owner is the slave. In old age colonies the Master invested the armed forces to subjugate and yes was responsible or (ir)responsible for the governance, administration and to a lot extent the up-keep [ or “up-unkeep”] of the space, here they don’t. They are (ir)responsible for nothing, and yet rewarded the profit- just because they chose to come here and increase the book value. Super-profit, Rent or Super-Rent, Marx or beyond Marx SEZ now is the Zeitgeist of what we all are elated to roll the read carpet for – DEVELOPMENT. A third world now is measured by a number and a volume- SEZ!.

How many SEZs will it take to call a nation-Developed?

The answer my friend is getting archived in the documents! The answer is touted in lectures!

Numbers: Arithmetic of SEZz

The government has now paved the way for immediate notification of formal approval for as many as 54 SEZs. Another 29 SEZs just await clearance from the Law Ministry, while 88 applications are now passing through the stage of verification. Then there are 162 SEZs that have already secured in-principle approval and only formalities remain to be completed. And then there are 350 new applications waiting for approval. Add up all these categories and the total is already close to seven hundred! If the average size of an SEZs is assumed to be 2000 hectares or 5000 acres,[Please note the highest stipulated limit for a single SEZ is 5000 acres and there is no bar if a space is subdivided and sub-divided into many named SEZs placed side by side] seven hundred SEZs would occupy around 1.4 million hectares or 14,000 square kilometres! And this is all prime land – agricultural or otherwise – in the vicinity of India’s major urban centres.

A Great Scheme indeed! Please note the (un)text between the lines:

· A SEZ need be as much contiguous as possible
o For the sake of ease and usability of course
· It needs to be near the metros, highways and beside the best navigable roads
· It needs to be prime agricultural spots as
o Previously used up [ or fouled-up-and-now-abandoned] barren spaces are too cumbersome to handle due to litigations and otherwise.

Well, here again the condition and definition includes an assumption and of course a provision- the best of the infrastructure the OTHER or the hapless provider [ read the native country] can provide. Add up the SEZ area and you will find a sixth of West Bengal, more than a third of the Kerala state- a small(!) price indeed to pay for India to scurry up the development ladder.

· Collateral damage (?) –
Another little price to be paid goes along.

· Loss of production (?) –
Oh yes, another minor one – to insignificant to note (sic!)

· Loss of environment and climate (?) –
Grow up! And let us lot spill good breath over serious money matters

· Loss of history, culture, neighbourhood (?) –
Oh! Development is serious and emotion does not have any scope here, let us keep those off for films and novels, that we would enjoy and sell again.

· Loss of livelihood of people (?) –
These poor lazy bums would have died anyway and anyhow, why pamper them and appease them- slaves and peasants are cankerous sores. Let us “civilize” them or “proletarianize” them and make them “responsible” wage earners.

The baggage: what comes along?

SEZs come along with a baggage, or rather packets to make the baggage, of different types, some of exclusions and others inclusions. The attitude of seclusion makes more of exclusions than of inclusions. The inclusions comprise

o Occasional housing for the leaders and officials who would run the show
o In some cases some provisions for these officials to take care of their familial chores like schools and crèches for the kids
o Power house to serve the enclosed zone
o Luxury facilities to be enjoyed by them
o And of course a system to preserve and thrive the corporate culture.

All these of course are only available to a selective few- exclusion here too! The principal Mantra is Exclusion! You exclusion more to thrive here! You reject more than you accept and that is how you belong to the “chosen few”.

Now let us peruse through the exclusions:

o Law of the land:
SEZ will be a space outside the realm of any kind of law of the land. The authority of the SEZ [read the rentee- the occupier] would decide which selected few laws of the land they will comply with and the host others they would not.

o Labour law:
Besides ordinary civil or criminal procedures, labour laws that affect any labour within the country will be summarily suspended. The authority of SEZ will have their own whims, they are even not obliged to lay down their own set of fixed rules or laws, they are free to do anything at any point of time with the labour.

o Labour provisions:
Remunerations and labour provisions and conditions of work do not apply within SEZ. The authorities are free to fix or unfix or even keep variable the minimum wage for the labour and any maximum time they deem fit for the labour to work.

o Labour arbitration:
The employees or the labourers will not necessarily be going through any kind of negotiation in legal formats as within the SEZ law of the land or law of any other country does not apply.
The employees may or may not have any negotiating right or mechanism to talk or deal with the authorities. The authorities will have full freedom in deciding the mores and modes of dealing with the labourers.
And therefore there is no question of a third party arbitration that will in any way be binding upon the authorities.

o Single authority:
While discussing these provisions we must not harbour any illusion that every single SEZ will necessarily have one single regulating or monitoring or managing authority. A SEZ can have multiple enterprises within and each enterprise is absolutely free to decide its mode of operation and modes of acts by themselves without the presence of any third party or intermediary.

The SEZs will as an empirical rule be provided with the maximum RESERVATION and SUBSIDY. The upcoming and “progressive entrepreneurs” will recruit working hands and labourers without any specific guideline to follow and are free to choose anyone they feel like from within the host country and the host society and yet are often very vocal about what they know term as “merit” and doing away with “reservation” but would enjoy all kinds of subsidies and reservations for themselves, let us go through those subsidies that they would enjoy to be provided by the native country:

· Tax Holiday:
The SEZ authorities will be given a long tax holiday, state taxes, state excise and even in some cases even central excise is exempted.

· Free electricity:
The state will provide free electricity or electricity in less than nominal rate for the production system.

· Free water supply:
The state shall provide free water and will allow the authorities to tap as much as free ground water as they feel and wish without any restriction to type or volume.

· Free road infrastructure:
The state or lay down proper road to the facility from the most important metro and other important facility points.

· Free of other regulatory payments:
The state will not impose any taxes that are generally levied on to the enterprises outside the SEZ area.

In addition to these the state or the province will ensure every kind of navigability and support structure so that the work within the SEZ can run with ease and at a growing pace.

The state will be bound to take care of any security concern of the people, mostly the officials of the SEZ, the general “smooth” running of the SEZ and the no disturbance or tough going within or outside the SEZ.

The banks. Financial institutions and service sector institutions nearby the SEZ will be providing service at the speed, time and other service requirements of the SEZ authorities – all these to ensure smooth extraction of profit and repatriation abroad or outside.

Who stands to gain?

The Stakeholders of the SEZ operation will be the owners of the means of production. They will produce and sell at their chosen market at their chosen price in their chosen time. These will then have the full freedom to stash the profits wherever and whenever they can. They will definitely be a chosen few to gain. Another big and privileged and yet subsidized and appeased class of billionaires or at least multi-millionaires will be created. Already India is a country with more than 100 top Asian billionaires where almost a billion or so are below the poverty line. We talk in billions now- both I terms of wealth amassed and in terms of numbers who slip down the wealth ladder – a little every minute.

There is another group of people who will never be within those enclosed spaces and yet will ever be benefited by those spaces. They are the realtors and the realty industry hommies. If there is one single boom in a industry it is the construction industry- the suppliers, the builders, the promoters, the middlemen, the musclemen, the mafias and of course the party apparatchiks who make people comply with the SEZ construction.

Marx talked about primitive accumulation of Enclosed spaces in eighteenth century England where Capitalism got its cheap fodders from for the sake of industrialization. Today the entire other-than-SEZ is such a space. The form is different rather just the opposite. The enclosed space is extracting out everything from the vast un-enclosed space for the present day neo-modern accumulation. The essence is the same the point of incidence has been swapped.

We will have enclosed spaces where production process would use the automation developed for a different nation and a different perspective copied and pasted out of context in this native time and space. The Mantra again is high productivity. But here the definition of productivity is very restrictive. Apparently it shows that output per unit of human labour is important but then it goes on to implement the maximum output with minimum factor input in terms of labour cost, this is buttressed and cheesed up by the minimum amount of variable capital input. These SEZs will deploy a very high and disproportionate organic composition of capital or fixed capital and there it will reap the benefit by fast depreciation of the values of the assets in the books and paying no Capital taxes. The factor investment per unit of variable capital, either in terms of increasing the skill of the labourer and/or the betterment of the working condition and of course connected with the no or minimal pay rise, will be put down to the bare minimum. The profit thus obtained is not the one realized from market restructuring or reorganization but simply by de-skilling of the labour power.

Who falls flat to lose?

All others! Yes that is exactly the description!

· The employees
o In terms of real wage and real negative growth
o In terms of de-skilling
o In terms of share of the production process and to the final product
o In terms of job guarantee and tenure
o In terms of loss of planning power for their future because they would not know what is coming next
o In terms of saving and investment plan anarchy increasing because of this uncertainty.
o In terms of social and cultural life
o In terms of leisure time for every worker

· The state:
o In terms of less and less earning as the years pass by
o In terms of providing real wealth and natural wealth
o In terms of decelerating rate of employment growth as these companies will either create job-less growth or job-loss growth
o In terms of a dwindling base of the consumer economy, as less and less people will have access to proper purchasing power.
o In terms of loss of agricultural produce
o In terms of loss of water resource and replenish-able natural storage resource
o In terms of increasing expenditure to employ more and more security personnel who do not add to any value.
o In terms of mal-distribution of the public utilities and distribution system.
o In terms of growing enmity and acrimony in the society between the miniscule beneficiaries and huge mass of deprived ones.
o In terms of less and less amount of amassing of small savings to provide for further investments.

· The common people:
o In terms of dwindling of available natural resources
o In terms of the real wealth getting siphoned to provide for the SEZ.
o In terms of increasing inflationary pressure in the quotidian prices of commodities.
o In terms of shooting up of prices of service products like medical, educational etc.
o In terms of their collective culture and life-style getting shattered through the demonstrative effect.

· The nation-state or the country:
o In terms of loosing sovereignty
o In terms of broken democracy or body politic
o In terms of social and political unity and cultural identity as these SEZs will be culturally, socially and psychologically islands of the metropolitan west inside the native land.

Infrastructure: To whom you belong?

Infrastructure is for all the people. For the whole nation! It is like the common pool from where different people take their need and use it differently. It is provided publicly, with public cost and maintained by the public authorities on behalf of the public. The income if any from any infrastructure facility is to be ploughed back for the public cause.

Even in terms of capital’s need public investment reduces unit level private investment. With highly developed infrastructure the private enterprises would rush anyway to invest. The huge cost of acquiring new business, that of communication, that of maintenance, that of travel, that of distribution, that of maintaining the supply chain and that of the ease and mobility of the work force are taken care by advanced infrastructure. This cost is huge and if the onus is taken away any investor would rush to reap the profits with only concentrating on the capital and variable cost.

The reason why SEZ needs prime motorable places near to metros is to avail of all the facilities a society can offer and thereby to mitigate the risk of production by fixing he uncertainties. Had the government invested in infrastructure development and subsidized their build up we would have seen a flood of private investors with their new concepts and they would not mind paying the work force a little extra something with a guaranteed job tenure with a steady increment to ward off the inflationary pressure. Our government is doing exactly the opposite. It is the tail that wags the dog here ! The government should have geared up the infrastructure and then let in the investors in the terms laid down by the government and now we see that the government is interested in preparing infrastructure to serve the capitalists by serving under the terms laid down by the capitalists. This is the destiny of mediocrity, of not comprehending the rules of society and even the market and that of economy and the algebra of Capital formation. When you fail to understand the science you drop out and become a mafia. The rule is true in individual real life and in the society or governance as well.

Development: thy name is Displacement: thy soul is eaten.

Every such development brings along Displacement. Displacement from the livelihood, from the history, from the surroundings, from the culture, from the human civilization! It creates a massive roving band of refugees- the people become a permanent refugee. A nation or society does not remain that of the domiciles but turn into one of refugees. They do not belong, they do not owe, they do not own, they drift! Drifting becomes the part and parcel of life in globalization. Oldies lament with “family values”, people lose their social values. Values are never created, as they do not stay to be registered or take root- they drift. Values drift because society drifts; society drifts because people drift collectively. One is not known, as one is never identified. One is not characterised; one is simply a number. A number is dispensable and therefore is not distinguished: a number is simply disposable. When a living and creating thing becomes a number, one becomes substitutable – a Robot. A number is the biggest anathema to creation and to life. A drifter is anti-artiste, he does not produce, if at all there is some thing there is anti-creation, anti-artefact, anti-product that actually annihilates previously produced artefacts. The basic piled up knowledge pool that accumulated to create are eaten up, diminished, and marginalized by anti-artefacts and anti-produces. One such anti-artefact is the weapons of mass destruction, that of mass-delusion, that of mass-deception, that of mass-depression and thereby mass-defection, mass-non-compliance leading to mass-anarchy. Drifters form the bedrock of mass-anarchy, not of any education, nor of any value, nor of any promise, nor of any plan.

Development mobilizes towards incessant mobility. People get mobile, they do not settle, not belong, not love, not share, not sacrifice for any cause or dream, they simply fight to survive, snatch to grow and kill to live for the next moment. It does not DEVELOP; Displacement inhibits Development! Civilization thrived on settlements, on taking roots and on creating histories and societies. Displacement nullifies, annihilates, and decimates all those. A roving band of charmers do charm the kids out of their abodes and invariably leads them to deep sea or hell fire… Our highly “mobile” value system does not promise or assure; it immobilizes any journey, any progress. The nomadic communities did not upgrade or change they remained nomadic, they actually remained in their un-remained state of no progress, no change, no development no paradigm shift. The fallacy of this drifting is the dialectic logic of immobility- the immobility of no change of nothing new- the same old.. same old.. drift and drift and drift your way along achieving nothing to show, to say, to boast, to be proud of, to be remembered. SEZ is the track of doom, of immobility, of dark unchanged hell! One gives birth to lifeless, value less disposable structures and bodies with no memory. Displacement is memocide in its finest and thus SEZ is civilization-cide. If there is any meaning of INQUILAB ZINDABAD, then after the physical demise and immortality of Neruda – it means now Change is the only changing thing, only certainty at the same time and only meaningful phenomenon. SEZ tries to halt this change through its facade of over-change – behind the facade is its nemesis – opposite called death— if INQUILAB ZINDABAD has to stay SEZ goes!…that is the mantra re-established in the centenary of the most famous war cry by Bhagat Singh!!!