Smelws LOWER SHAW FARM Autumn/Winter Programme of Weekends: 5 — 7 Oct: Rough'woodwork — Creative Carpentry

Total Page:16

File Type:pdf, Size:1020Kb

Smelws LOWER SHAW FARM Autumn/Winter Programme of Weekends: 5 — 7 Oct: Rough'woodwork — Creative Carpentry Smelws LOWER SHAW FARM Autumn/Winter programme of weekends: 5 — 7 Oct: Rough'Woodwork — Creative Carpentry. 19 ~ 21 Oct: 34 Cowley Road, Oxford — - Walking Weekend. 7 9 Dec: Peace OX4iHZ — Tel: 0865-245301 Weekend. 4 6 Jan: Winter Cele— bration. £25 with concessions available. Wholefood meals. Send //M s.a.e to Lower Shaw Farm, Shaw, GREEN LINE is part of the \\\\\\ii‘l near Swindon, Wilts; or tel. international green movement. EWDEHOUSING CO—OP would like 0793 771080. It reflects the concerns of the to hear from people interested in alternative consensus which is living and working together in a COMMUNES NETWORK magazine is 'rejecting most of the norms of éhi rural setting near Oxford. All produced by and for people — capitalist industrial society ages welcome. For more informa— involved — or just interested as well as the established tion please write to us c/o in living and working collectively. 10 issues, 50p for 1, ideologies of right, left and Ferry House, Meadow Lane, Oxford Costs £5 per ‘ centre. The greens are far from OX4 4BJ or telephone 0865 249168: For further information send SAE exclusive: greenness is a per- to: Communes Network, c/o Some RESIDENTS WANTED for performing spective rather than an ideology. People in Leicester, 89 Evington arts/crafts community; goats, Anarchists, socialists, pagans, Road, Leicester LE2 10H. - poultry, large garden near Christians, feminists, gays, Swindon. Excellent environment RECON NEWSLETTER, contact magazine punks, hippies, vegans and so ‘ and fellow “wk.“ for children. vegetarian, non- for Buddhist ecologists on all rub shoulders. travellers. Two 1st class stamps il- smoking peace activists preferred. Contact Groundwell Farm, Swindon, to 45 Parsonage Road, Stockport Thanks , Richard! Wilts; phone (0793) 721111. SK4 4JW} PAMPIfiET: describes what the IN DOWNTOWN Gloucester, Greens are Green Line has benefitted for green rare. Frustrated, alone (adult— . objectives of an autonomous 2% years from the considerable group might be, and suggests how wise) green carpenter needing artistic talents of Richard Pro anarchism but no. .0 an Eco—branch might evolve gently contact. tt. It is difficult to 'over- into a green group. 19 pages. intellectual. Likes friendship, the state his contribution to Price: just 2 x 2nd class stamps. rapping, sounds, fayres, gather— magazine, particularly the Prom Mark.Kinzley, 7 Gaysham Ave., imfi. HEME,cm1mymmjmhfi covers he has designed for all t. Road, Gloucester. \\ .. Gants Hill, Ilford, Essex IG2 6TH. David, 9 Blenheim the issues to date. But with . 'Green Anarchist' making more R -‘.-_\\\w;-_-.u Predatory man is destroying he has tot demands on his time, the world and himself! A vegan make a Choice - and leave us.’ Britain could sasllyfeed itself and So our style will change to a and have plenty of land for wild- degree. And we'd like to hear from anyone within striking life. recreation, trees and other the distance of Oxford who would like ‘energy- crops’ which obviate to help on Green Line: typing, need for nuclear pov'ver. editing - drawing, pasting up, A vegan diet is healthy, cheap. you.name it, we need it. A few attractive and convenient when hours a month would make all . the ‘ you know how. Send 20p for difference. \i l . full information to: .1 r- _ . Vegan Society lGLl, \-. w" .1. Deadlines ‘ 47. Highlands Road. ' .t l-I' Leatherhead, November 1. All \ Next issue out .. ..i. Surrey. K22 8N0 articles in by October 6, news ‘ “ .... 13 please. h.‘ and shorts by October -.'-'--M\.u-.. a. -Iflv-..‘. Subscriptions ‘IN OTHER worms E" BOOKSHOP Tel:663889 .A year's GL (10 issues) costs £4 ' Open: Monday to Saturday 9.30 to 5.30 Overseas.rate £4.50. g u? Widest West of Bristol \ when range0 books on politics. feminism, ecology a. .... nuclear issues, therapy. health 8: healing, Bulk Orders 3-373" -?-?*-.i.\.\\_~)t. Line ~ adverts! gay liberation, fiction & poetry. 5 cepies of an issue for £1.25 Beautiful cards for all occasions & badges post free. 10 or more copies to postcards Green CHILDREN’S BOOKROOM. only_20p each. Standing orders CENTRE. S—or—R for special INFORMATION on request. BROWSE Trade terms too. COFFEE 8. MUSIC WHILE YOU events only.' BOOKSTALLS CAN BE TAKEN TO Mention replying MEETINGS, CONFERENCES, FAIRS IN IDEDKDN'& CCHWNVMALL Back Issues 38 Mannamead Road. Motley, Plymouth. SIX ASSORTED for the special Nail order -.a speciality! price of £1.50 post free. PageZ Four articles from.different directions finding _ — _ m _ fl _ similar answers _ w ”IHIHHu't m _ _ _ m — _ m — _ _ — .— _ _ — _ — _ — CHANGE ‘1.-—-_."—:' THE SYSTEM I FOUND THIS very hard to write, but_have some very the electoral process. strong feelings and thoughts which I wanted to We, the people, don't need the state. It disempowers explore. I would like to stress that these are and divides us while maintaining those with economic only my personal feelings at the present time, and political power, and that power is derived from ’feelings that have been bounced around with other the competitive hierarchical view of the world. women and EEE' ‘Writing this has made me even.more wary of the isolating, one—sided nature of this For me, alternative politics is about your way of form of dialogue, but it did help somewhat in life — not party politics, which is a power game clarifying my thoughts. where people {usualLy.men) fight it out to have the For me, I feel there's a connection between veto over the direction of society. One can organise anarchism, feminism and the green movement, and politically without having to be a "party". It has that's in the way'we organise, whether it be to be a movement of and from the peeple, involving organising for effective political action or us in the process of empowerment. Energy needs to be organising our personal, domestic lives. Anyway, eroded and drained from the central bureaucracy, so the personal is political, isn't it? And for me, that decisions affecting the direction and quality. anarchism, that word and idea which conjures all of a person‘s life are made with their direct kinds of negative and fearful images, is liberating. involvement. This involves giving space to people to allow them to explore their own understanding of the It's the means and the ends argument. If we want world. It's an ecological process that understands to live in a world with a holistic, ecological the need for diversity and tolerance, through approach to our relationship with each other and COOperative and collective organising and decision— the natural environment, then surely the process of making. getting there should intimatehy refleCt that. Eberyone involved in working for social change is In a decentralised society with a federation of involved in different aspects of society, has come autonomous communities and tribes, there is no need from different social and political backgrounds for the tentacles of the state, and I don't feel withgdifferent ranges and depths of eXperience and of we‘ll get there unless the state and its power base education, formal and informal, but it's the way we withers away at the same time. relate to people in organising our daily lives that reflects what we are working towards. _I go by experience from a long time ago, but I do feel that delegated power corrupts. At the age of 9 I was put in a position of authority at school as It's the way we organise team leader, and stood in for the teacher while he'd gone out of the class. I took a point off a girl It seems we have to work out new'ways of organising for talking (as I was supposed to) which resulted in that will challenge the unquestioning belief in the her getting the cane.because at the end of the week necessity of the state and break its hold on our she had three minus points. She pleaded with me to hearts and minds, and for women to come into their forget that last point, but no, the rules had to be own. They should be the antithesis of hierarchical obeyed; and I felt even then how that position of methods because hierarchy and its intrinsic value power had separated me from the rest of the class in system is the very method that has put the world on some unconscious way. this road to disaster. And it’s the hierarchical, competitive system that supports the functions of the state which in turn perpetuates the hierarchical Delegated power corrupts system through the bureaucratic institutions of law, It deeply affected me, and I have never forgotten it. education, military and.government. That then gets I vowed at the time that Iwould never accept a legitimated every few years through the fallacy of prefectship if offered at the next school. When page 3 that occasion arose I was even more unshaken in my divisions created through hierarchy are being broken belief and watched in horror as my friends, now down over common ground. Connections have now been prefects, were unthinkingly dishing out discipline made to the whole of the nuclear fuel cycle with and enforcing the arbitrary rules in order for them attention increasingly focussed on the British to obtain their sixth—form privileges and respectaL multinational RTZ and its illegal apartheid bility for university — something they had moaned supporting uranium mining activities in Namibia; to , about in_their earlier years. They had changed racism; to supporting miners"wives; making . through their complianee. For me, that model of connections with women in prison and others who have unquestioning obedience to hierarchical authority at 7 come against the arbitrary powers of the police, and school was the rehearsal for fitting in with the with the movement for a nuclear—free and independent demands of the state-and the maintenance of the.
Recommended publications
  • Gandhi and Socialism
    International Journal of Advanced Research and Development ISSN: 2455-4030 Impact Factor: RJIF 5.24 www.advancedjournal.com Volume 2; Issue 5; September 2017; Page No. 399-401 Gandhi and socialism Dr. Neelam Pandey Assistant Professor, Dept. of Political Science & Public Administration, Annamalai University, Tamil Nadu, India Abstract Gandhi was not interested in developing any systematic theory. He believed in action. He expressed his views on socialism, which are suitable to Indian condition and environment. He has developed an Indian version of socialism, which is based on Indian philosophy. His socialism is for Indian population. In this research article a true sprit of Gandhi is socialism has been highlighted. Keywords: personality, selfishness, brotherhood, dharma, god Introduction and the vast literature of the Indian saints, and the lives of Gandhi has not written any technically sound and remarkable. these saints are the original, primeval source of socialism. Significant books on socialism. But no one can deny the fact These sources are universal, catholic, cosmic in their that he has something original, deep, significant and character, and they are concerned with the weal, welfare, contextually as well as eternally relevant to say on socialism. peace, happiness of everyone in the world. These essence of His thoughts on socialism are scattered in his numerous Bhagavad Gita is said to be ‘Saamayayoga’ which is a far writing and speeches. In this research paper a serious effort higher idea than socialism or ‘Samyavad’ [2]. All these are the has been made to find Gandhi’s views on socialism and to see sources of Gandhian socialist thought.
    [Show full text]
  • Ms Nabilam Gandhianeconomi
    M.K.Gandhi was born on Oct 2, 1869, @ Porbander From 1893 to 1914 Gandhi rendered great service to the cause of racial equality in South Africa. His philosophy of passive resistence, as it was known then, against the unjust persecution of the Indians in South Africa won the hearts even of his opponents He served the people of South Africa for two decades and came back to India in 1915. In 1920 Gandhi started the non-cooperation movement. In 1930 he led the ‘salt satyagraha’( Dandi march) In 1919, he conducted the civil disobedience movement and 1942 he launched the Quit India movement On 30 January 1948 he was shot dead by an Indian, named Nathu Ram Godse ,who did not agree with his views on political matters HIS ECONOMIC IDEAS Gandhi did not believe in any definite scheme of economics thought. His economic ideas are found scattered all over his writings and speeches. To him,economics was a part of way of life and hence his economic ideas are part of his general philosophy of life Gandhi’s economic ideas are based on 4 cardinal principles: truth , nonviolence, dignity of labour, and simplicity. Gandhi said that the only means of attaining eternal happiness is to lead a simple life. He believed in the principle of ‘simple living and high thinking’ He was an apostle of non-violence, and his economics may be called as economics of non-violence. The principle of non-violence is the soul of Gandhian philosophy. He believed that violence in any form will not bring any kind of peace because it breeds greater violence.
    [Show full text]
  • From Marxism to Total Revolution and the Leadership Role of Loknayak Jaya Prakash Narayan: a Study
    Vol-6 Issue-3 2020 IJARIIE-ISSN(O)-2395-4396 From Marxism to Total Revolution and the leadership role of Loknayak Jaya Prakash Narayan: A study Paritosh Barman Assistant Professor& Ph.D. Scholar Department of Political Science Cooch Behar Panchanan Barma University West Bengal, India Abstract JP never compromised people's interest with any ‘ism’ in his life. Jayprakash was an active supporter of the Sarvodaya Movement started by Gandhiji and spearheaded by Vinobha Bhave after Independence. JP’s Sarvodaya meant a new order to set up a classless and stateless society for the people’s socialism in the fifties. To eradicate the dominant party politics, he proposed the concept of partyless democracy and communitarian democracy to develop democratic values and culture. He devoted himself to establish people’s democracy eliminating power politics. Sampurna Kranti or total revolution was the last intellectual contribution of Jayprakash in his unending quest to seek and set up such a socio-economic and political order in the country which would turn India into a democratic, participatory, prosperous nation in the world. This study will focus on the social, political contributions of JP after Independence. He devoted himself to purify the political, socio- economic and moral aspects of the country and to the welfare of all. Keywords: Sarvodaya, Socialism, partyless democracy, non-violence, Total Revolution. I. Introduction: Loknayak Jayprakash Narayan (JP) was a freedom fighter and a social reformer. Jayprakash, who was dedicated himself to free the nation and never wanted any power or position for himself. JP always wanted to serve people as much as he could.
    [Show full text]
  • Communism and Religion in North India, 1920–47
    "To the Masses." Communism and Religion in North India, 1920–47 Dissertation zur Erlangung des akademischen Grades doctor philosophiae (Dr. phil.) eingereicht an der Kultur-, Sozial- und Bildungswissenschaftlichen Fakultät der Humboldt-Universität zu Berlin von Patrick Hesse Präsident der Humboldt-Universität zu Berlin Prof. Dr. Jan-Hendrik Olbertz Dekanin der Kultur-, Sozial- und Bildungswissenschaftlichen Fakultät Prof. Dr. Julia von Blumenthal Gutachter: 1. Michael Mann 2. Dietrich Reetz Tag der mündlichen Prüfung: 20. Juli 2015 Abstract Among the eldest of its kind in Asia, the Communist Party of India (CPI) pioneered the spread of Marxist politics beyond the European arena. Influenced by both Soviet revolutionary practice and radical nationalism in British India, it operated under conditions not provided for in Marxist theory—foremost the prominence of religion and community in social and political life. The thesis analyzes, first, the theoretical and organizational ‘overhead’ of the CPI in terms of the position of religion in a party communist hierarchy of emancipation. It will therefore question the works of Marx, Engels, and Lenin on the one hand, and Comintern doctrines on the other. Secondly, it scrutinizes the approaches and strategies of the CPI and individual members, often biographically biased, to come to grips with the subcontinental environment under the primacy of mass politics. Thirdly, I discuss communist vistas on revolution on concrete instances including (but not limited to) the Gandhian non-cooperation movement, the Moplah rebellion, the subcontinental proletariat, the problem of communalism, and assertion of minority identities. I argue that the CPI established a pattern of vacillation between qualified rejection and conditional appropriation of religion that loosely constituted two diverging revolutionary paradigms characterizing communist practice from the Soviet outset: Western and Eastern.
    [Show full text]
  • Mahatma Gandhi and His Philosophical Thoughts About Socialism: a Theoretical Discussion
    Tamralipta Mahavidyalaya Research Review A Peer Reviewed National Journal of Interdisciplinary Studies Online ISSN : 2456-1681 Vol.2:2017 MAHATMA GANDHI AND HIS PHILOSOPHICAL THOUGHTS ABOUT SOCIALISM: A THEORETICAL DISCUSSION Ratna Panda Dept. of Philosophy, Bajkul Milani Mahavidyalaya Bajkul, Purba Medinipur, West Bengal, India [email protected] Abstract: According to Gandhi ―Socialism is a beautiful word and so far as I am aware in socialism all the members of society are equal — none low, none high. In the individual body, the head is not high because it is the top of the body, nor are the soles of the feet low because they touch the earth. Even as members of the individual body are equal, so are the members of society‖. Socialism indicates a economic system of Society. A socialist economic system would consist of a system of production and distribution organized to directly satisfy economic demand and human needs. So that goods and service would be produces directly for use instead of private profit. Mahatma Gandhi wrote, ―Khadi is the only alternative to this and not the so-called socialism, which presupposes industrialism. The socialism that India can assimilate is the socialism of the spinning-wheel. Let the village worker; therefore, make the wheel the central point of his activities.‖ Gandhi‘s socialism may differ from western socialism. Gandhi‘s socialism mainly based on non-violence, faith on God, pure democracy, dharma and on the harmonious co-operation of labour and capital and the landlord and the tenant. In this study we try to understand the actual meaning of Gandhian socialism.
    [Show full text]
  • International Journal of Social Science and Economic Research
    International Journal of Social Science and Economic Research ISSN: 2455-8834 Volume: 05, Issue: 02 "February 2020" SARVODAYA IN ACTION AFTER MAHATMA GANDHI BY ACHARYA VINOBA BHAVE IN POST-INDEPENDENCE INDIA: AN ANALYTICAL STUDY Paritosh Barman Asst. Professor (Political Science), Cooch Behar Panchanan Barma University, Vivekananda Street, Cooch Behar (W.B), India. DOI: 10.46609/IJSSER.2020.v05i02.005 URL: https://doi.org/10.46609/IJSSER.2020.v05i02.005 ABSTRACT Vinayak Narahari Bhave, popularly known as ‘Acharya Vinoba Bhave’ was a saint, moral tribune, a man of God and solace to millions of Indians. Vinoba Bhave describes ‘Sarvoday’ (Universal wellbeing) as the best religion. In reality, all the religions of the World propose well- being, prosperity and happiness of all. Thus ‘Sarvodaya’ incorporates all the religions of the World. Sarvodaya Movement means a way to make an ideal society with truth, love and non- violence. The concept of Sarvodaya was first advocated by Gandhiji as the title of his Gujrati translation of John Ruskin’s “Unto this Last”. Today, Sarvodaya has become a synonym for Gandhian thought. The literary meaning of Sarvodaya is the welfare of all. Sarvodaya is an ideal as well as a movement to uplift all. It is considered as an Indian solution to World problems, Gandhian panacea for socio-economic evils. As the ardent follower of Gandhi, Vinoba Bhave started to practice Sarvodaya in action for making a Sarvodaya Society in India. To make the Indian Nation based on equality, justice and freedom for all, Vinoba launched Bhoodan, Gramdan, Sampattidan Movements to help landless poor and JP left Socialist Party to support Vinoba’s movement in 1954.
    [Show full text]
  • The Political Economy of Hindu Nationalism: from V.D. Savarkar to Narendra Modi
    Munich Personal RePEc Archive The Political Economy of Hindu Nationalism: From V.D. Savarkar to Narendra Modi Iwanek, Krzysztof Hankuk University of Foreign Studies 1 December 2014 Online at https://mpra.ub.uni-muenchen.de/63776/ MPRA Paper No. 63776, posted 24 Apr 2015 12:40 UTC 1 International Journal of Knowledge and Innovation in Business ISSN: 2332-3388 (print) December, 2014, Volume 2, Number 1, pp.1-38 2332-3396 (online) The Political Economy of Hindu Nationalism: From V.D. Savarkar to Narendra Modi Krzysztof Iwanek* Abstract In May 2014 India’s stock markets climbed to a record high, anticipating the victory of the Bharatiya Janata Party and its charismatic leader, Narendra Modi. However, the first economic decisions of Modi’s government did not incite a market revolution (though it has only been few months since its inception). This, however, is not surprising if one traces the Hindu nationalists’ changing views on economy throughout the last decades. The main inspirations of BJP’s ideology have been its mother-organization (RSS), and two earlier Hindu nationalist parties: Bharatiya Jana Sangh and Hindu Mahasabha (mostly through ideas of its leader, V.D. Savarkar). After briefly describing the views of all of these bodies, I will map out the main issues in the Hindu nationalist approach towards economy. Finally, I will try to show how the present government of Narendra Modi is trying to deal with these discrepancies. Keywords: political economy in India, Hindu nationalism, Hindutva, swadeshi, Bharatiya Janata Party, Rashtriya Swayamsevak Sangh Acknowledgements This work was supported by Hankuk University of Foreign Studies Research Fund of 2014.
    [Show full text]
  • Marxism and Beyond in Indian Political Thought: J
    MARXISM AND BEYOND IN INDIAN POLITICAL THOUGHT: J. P. NARAYAN AND M. N. ROYfS CONCEPTS OF RADICAL DEMOCRACY Submitted by Eva-Maria Nag For the Degree of Doctor of Philosophy London School of Economics and Political Science University of London 2003 1 UMI Number: U183143 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. Dissertation Publishing UMI U183143 Published by ProQuest LLC 2014. Copyright in the Dissertation held by the Author. Microform Edition © ProQuest LLC. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 F S20<? lot 5 7 3 S Abstract This project aims at a re-interpretation of the work of two Indian political thinkers and activists - M. N. Roy (1887-1954) and J. P. Narayan (1902-1979). In light of their early affiliation with and later rejection of communism, Marxism and nationalism, they have often been reduced to representing an idealistic anti-Marxist strand of the Indian left of the immediate pre-independence and post-independence era. However, their case for radical democracy can and should be revised. Not only does their work run parallel to some important trends within the history of the European left and thus contributes to the history of left thinking in the early to mid 20th century, it may also have a lasting impact.
    [Show full text]
  • How to Change the World Also by Eric Hobsbawm
    How to Change the World Also by Eric Hobsbawm The Age of Revolution 1789–1848 The Age of Capital 1848–1875 The Age of Empire 1875–1914 The Age of Extremes 1914–1991 Labouring Men Industry and Empire Bandits Revolutionaries Worlds of Labour Nations and Nationalism Since 1780 On History Uncommon People The New Century Globalisation, Democracy and Terrorism Interesting Times How to Change the World Reflections on Marx and Marxism Eric Hobsbawm New Haven & London To the memory of George Lichtheim This collection first published 2011 in the United States by Yale University Press and in Great Britain by Little, Brown. Copyright © 2011 by Eric Hobsbawm. All rights reserved. This book may not be reproduced, in whole or in part, including illustrations, in any form (beyond that copying permitted by Sections 107 and 108 of the U.S. Copyright Law and except by reviewers for the public press), without written permission from the publishers. Yale University Press books may be purchased in quantity for educational, business, or promotional use. For information, please e-mail [email protected] (U.S. office) or [email protected] (U.K. office). Typeset in Baskerville by M Rules. Printed in the United States of America. Library of Congress Control Number: 2011927314 ISBN 978-0-300-17616-2 (hardcover : alk. paper) A catalogue record for this book is available from the British Library. This paper meets the requirements of ANSI/NISO Z39.48-1992 (Permanence of Paper). 10 9 8 7 6 5 4 3 2 1 Contents Foreword vii PART I: MARX AND ENGELS 1 Marx Today 3 2 Marx,
    [Show full text]
  • Ideas of Democratic Socialism in Indian Political System
    Vol. 8(3), pp. 77-81, March 2020 DOI: 10.14662/IJPSD2020.025 International Journal of Copy©right 2020 Author(s) retain the copyright of this article Political Science and ISSN: 2360-784X http://www.academicresearchjournals.org/IJPSD/Index.html Development Review IDEAS OF DEMOCRATIC SOCIALISM IN INDIAN POLITICAL SYSTEM Dr. Shiw Balak Prasad Professor and Ex-Head, University Department of Political Science, B.N. Mandal University, Madhepura (Bihar), INDIA. E-mail: [email protected] Accepted 21 March 2020 Socialist thought in India, in the present century is the result of three streams of Socialist ideas. The first is the tradition of anarchistic Communitarian Socialism which was aspired by Gandhi and which is being carried forward by Vinobha Bhave in the form of Bhoodan movement and by J.P. Narain in the concept of Communitarian Society. Gandhian concept of a Ramrajya is a stateless Society, based on truth, love and non-violence. It literally means the rule of righteousness as Rama to Gandhi means ‘Truth’. This kind of Gandhian Socialism could not suit Indian conditions nor could it be found feasible for any programme of rapid economic growth. It was more utopian than practicable, more idealistic than actual. The failure of Gandhian Socialism to grapple with the needs of the country helped in the emergence of the Second Stream – that of Communism. The surging success of the Russian revolution of 1917, crossed the borders of Russia and its echoes reached India as well. The anti-imperialist aspect of Communism could well fit in the Indian freedom struggle. It captured the imagination of the people, and the leaders of the Congress.
    [Show full text]
  • International Journal of Social Science and Economic Research
    International Journal of Social Science and Economic Research ISSN: 2455-8834 Volume: 05, Issue: 03 "March 2020" A JOURNEY FROM SOCIALISM TO TOTAL REVOLUTION: AN EVALUATIVE STUDY OF LOKNAYAK JAYPRAKASH NARAYAN Paritosh Barman Assistant Professor, Department of Political Science, Cooch Behar Panchanan Barma University, Cooch Behar, West Bengal – 736101, India DOI: 10.46609/IJSSER.2020.v05i03.016 URL: https://doi.org/10.46609/IJSSER.2020.v05i03.016 ABSTRACT Loknayak Jayprakash Narayan popularly known as JP was a freedom fighter, political reformer and active political leader throughout his life. Jayprakash was educated at universities in the United States, where he became a Marxist Devotee. Upon his return to India, he joined the Indian National Congress. In the Post-Independence period, he left the party to work relentlessly the creation of an Anti-Congress Platform in 1948. By forming the Praja Socialist Party, J.P. gave voice to the marginalized and offered an alternative political platform in 1952. He tried his best to implement the Sarvodaya Movement, founded by Acharaya Vinoba Bhave. Jayprakash was an active worker of the Sarvodaya Movement started by Gandhiji and spearheaded by Vinobha Bhave. JP’s Sarvodaya meant a new order to set up a classless and stateless society for the people’s socialism in the fifties. He was deeply disturbed by the growth of political corruption in India. He was first “JeevanDanee”(devoted life) to Jeevandan Movement led by Vinoba Bhave. To eradicate the dominant party politics he proposed the concept of partyless democracy and communitarian democracy to develop democratic values and culture. Sampurna Kranti or total revolution was the last intellectual contribution of Jayprakash in his unending quest to seek and set up such a socio-economic and political order in the country which would turn India into a democratic, participatory, prosperous nation in the world.
    [Show full text]
  • Modern Indian Political Thought
    MODERN INDIAN POLITICAL THOUGHT MA [Political Science] First Semester II (POLS 702C) [ENGLISH EDITION] Directorate of Distance Education TRIPURA UNIVERSITY Reviewer Dr Aruna Kumar Malik Assistant Professor, Gujarat National Law University Authors: Dr Jyoti Trehan Sharma and Ms. Lianboi Vaiphei (Units: 1.2-1.3, 1.4.3, 2.2, 2.4-2.5, 2.7, 3.2, 4.2, 4.5.1) © Dr Jyoti Trehan Sharma and Ms. Lianboi Vaiphei, 2015 Dr Biswaranjan Mohanty (Units: 2.3, 4.5, 4.6) © Dr Biswaranjan Mohanty, 2015 Vikas Publishing House (Units: 1.0-1.1, 1.4-1.4.2, 1.5-1.9, 2.0-2.1, 2.6, 2.8-2.12, 3.0-3.1, 3.3-3.10, 4.0-4.1, 4.3-4.4, 4.7-4.11) © Reserved, 2015 Books are developed, printed and published on behalf of Directorate of Distance Education, Tripura University by Vikas Publishing House Pvt. Ltd. All rights reserved. No part of this publication which is material, protected by this copyright notice may not be reproduced or transmitted or utilized or stored in any form of by any means now known or hereinafter invented, electronic, digital or mechanical, including photocopying, scanning, recording or by any information storage or retrieval system, without prior written permission from the DDE, Tripura University & Publisher. Information contained in this book has been published by VIKAS® Publishing House Pvt. Ltd. and has been obtained by its Authors from sources believed to be reliable and are correct to the best of their knowledge. However, the Publisher and its Authors shall in no event be liable for any errors, omissions or damages arising out of use of this information and specifically disclaim any implied warranties or merchantability or fitness for any particular use.
    [Show full text]