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Saturday, August 16, 2014

Why we Changed the name as “Thamizh Thesiya Periyakkam’?


Why we Changed the name as “Thamizh Thesiya Periyakkam’?

The resolution passed in the seventh special general council meeting held at Tiruchirappalli between 14 and 15 August 2014.General Secretary Comrade K.Venkatraman put forth and explained the draft resolution. After a detailed discussion it was unanimously passed in the meeting. 

With the vision of achieving sovereign Thamizh republic, Thamizh Thesa Pothuvudaimai Katchi (Thamizh National Communist Party) has been working for the past twenty five years. Over a period of time we have been sharpening the ideology of Thamizh Nationalism scientifically. From the beginning we have been insisting on our historical duty viz, to achieve the liberation of the oppressed Thamizh nation we were clear that this was the next stage of development for the Thamizh community. However, there has been a hitch over direct compatibility between the vision of the liberation of the Thamizh Nation and “Pothuvudaimai Katchi” in the nomen clature. This crisis was further accelerated in day today politics also, by the genocide on the Thamizhs launched by the Sinhala Majoritarian government with the support  of the Indian government.

            We developed as Tha.The.Po.Ka, the frontline leaders and majority of the comrades came from CPM. And so it was named according to their understanding at that particular point of time.   Now when the liberative ideology of Thamizh nationalism has gained wider acceptance, keeping  Pothuvudaimai Katchi (Communist Party) is an obstruct. And this has been pointed out by many comrades. Hence it is an imperative to solve this crisis.

Ideological crisis:
            “On 15, August 1947 Thamizh Nadu came directly under the rule of North Indian administration. Though Thamizh Nadu was liberated from the British imperialism, it fell in the yoke of Indian imperialism. This slavery (yoke)  blocks the identity of Thamizh race. This slavery is core issue and is base for varna caste domination, economic exploitation, environmental degradation and lack of democracy in Thamizh Nadu. The historical imperative that lay before the Thamizh Nation is to establish a sovereign republic of its own” (Page.1. Party Manifesto).

Proclaiming thus at the out set the Party’s Manifesto clarifies what lies ahead in front of Thamizh community and the essence of that revolution.

            It is a historical obligation for the party to bring together, at the focal point of Thamizh nationalism, all who work  in different plains with the objective of liberating Thamizhs from class exploitation, casteism, women oppression etc.,

            “A nationality which does not create a nation of its own will not be able to achieve  class liberation or attain any type of freedom. If it is not connected with all other struggles the nationality struggle will be aimless. Revolutionary Thamizh Nationalism  is the integrating point of these two.” (P.29. Party Manifesto)

This is clearly articulated in our Policy document.

“This constructed myth of Aryan Indian nationalism is the base for language oppression, Varna Caste hegemony, untouchability evil, class exploitation, globalization, environmental degradation, women oppression etc, The imperialist Indian state functions as the treacherous hand of the constructed Indian nationalism. This imperialist state continues to exist with the help of all oppressive laws. Hence if the Thamizhs want to be liberated from any oppression that suppresses them we are forced to confront the Indian nationalism.

            Only way to liberate from this is Thamizh National Revolution establishment of a sovereign Thamizh Republic. That’s why all liberative ( progressive)  groups and progressive streams ought to join hands with the liberative  Thamizh nationalism.” (P.28. Party Manifesto).

It is an invitation extended to such movements.

         If it has to accommodate all progressive streams in a common thread to develop into big stream the Thamizh Nationalism should accept the plural nature within. Only the movement which accepts the pluralism will qualify to be a liberation movement.

            Our party manifesto is potential to contain this pluralistic nature and in order to grow to such a stature the phrase ‘Pothuvudaimai Katchi’ in the existing name is a delicate one. It would be appropriate to remove such delicate phrase and replace it with suitable one, which would be apt for our vision of liberation.
The name ‘Pothuvudaimai Katchi’ (Communist Party) came in to existence in our title because of the nature of the evolution of our party. This was the condition for all Community Parties all over the world.

This problem is clearly mentioned even in the Communist Manifesto. Engels mentions in the Communist Manifesto which was jointly written by Karl Marx and Frederick Engels in 1847 end and published in 1848.

“When it was written, we could not have called it a socialist manifesto. By Socialists, in 1847,  were understood, on the one hand the adherents of the various Utopian systems: Owenites in  England, Fourierists in France, both of them already reduced to the position of mere sects, and  gradually dying out; on the other hand, the most multifarious social quacks who, by all manner of  tinkering, professed to redress, without any danger to capital and profit, all sorts of social grievances, in both cases men outside the working-class movement, and looking rather to the  “educated” classes for support. Whatever portion of the working class had become convinced of the insufficiency of mere political revolutions, and had proclaimed the necessity of total social change, called itself Communist.” (Frederick Engels – Forward to English Edition of Communist Manifesto, 1988).

 From this we understand that these pioneers attributed this term to themselves. They used the term Communist Party in those days to give separate identity just to differentiate from the compromising groups such as Socialists.       

Lenin gave the name ‘Russian Social Democratic Labor Party’, to a revolutionary group which was established in 1898 based on the Marxian principles. We have to remember that he named so after fifty years of the publication of Communist Manifesto by Marx and Engels. The same party succeeded the Russian Revolution in the very same name in 1917.

German invasion and civil war in Russia created a big crisis in Russia, at that time. In order to handle the crisis and division within the party and to carry on the Russian Revolution Lenin changed the name into Communist Party from Social Democratic Labor Party.

            When Lenin explained the following reasons for the change of name, the august body of seventh party congress accepted that, “... the severe crisis which our Party is now experiencing, owing to the formation of a Left opposition within it, is one of the gravest crises the Russian revolution has experienced. Moreover, the congress decided to change the name of the party to Russian Communist Party (Bolsheviks), in order to differentiate it from the Mensheviks and other remaining factions originating from the RSDLP.” Thereafter the Russian Social Democratic Party (Bolsheviks) was changed in to Russian Communist Party (Bolsheviks).

“All the recorded histories of hitherto societies are the history of class struggle” defines Marxism. Though this is partially true, racial struggle and nationality struggle contributed equally for the historical development as class struggle.

Even though there were clear understanding and pronounced theories on nationality question during the life time of Karl Marx, Marxism did not give weightage to the issue. When specific questions came up, Karl Marx and Lenin stated the solutions related to nationality question. but they under-estimated the role of social aspect of race in the development of history.

             Hence anybody who discusses in primacy of nationality issue both in Thamizh Nadu and at the global level, realize the deficiency of Marxism in this aspect. We all know that class perspective and understanding alone is inadequate to understand the issues of Palestine, Thamizh Ealam, Tibet.

Both at the global level and in Thamizh Nadu the environment concerns are getting attention now. And Marxism is not able to give comprehensive  answer to such vital issues, nor can class interpretation give solutions to varna caste problems which is very peculiar to this sub-continent.

However the philosophy of Thamizhs viz “Aram”, which could challenge all these is a great opportunity for us all. This philosophical treasure viz, “Thamizhar Aram” has the capacity to absorb all schools of egalitarian thoughts including Marxism and it enriches itself. This Thamizhar Aram is the philosophy which organized historically all the Thamizhs to fight against the domination of the Aryans, evil caste system  and Varnashrama dharma. It has also potential within to enrich itself according to the changing need of the hour. Hence it is not appropriate to keep the name Pothuvudaimai Katchi which expresses only Marxism.

            The Thamizhar Aram is the foundational philosophy of Thamizh Nationalism and it contains principles of equality as its essence. Hence there should never be a doubt that we would reject/ ignore equality, the quintessence of  Communism.

Practical Difficulty:
            From the beginning we have taken efforts to avoid not to be identified with the CPI and CPM parties, particularly their flags sickle and hammer symbols created confusion of identifying ourselves with the above mentioned parties, which are traitors of Thamizhs.

            In order to get relieved of this confusion and to focus our liberative vision of the Thamizhs we changed the flag. Even then “Pothuvudaimai Katchi” (Communist party) continued to be embarrassing. After the Eelam disaster in 2008-2009 new youth forces, understanding the Indian Nationa’s Enmitity are attracted towards  Thamizh nationalism.

            At the same time both in Thamizh Nadu and at the Indian national level and at the international level the communist parties and the states which are headed by the Marxists were hand in glove with the Singhala majoritarian government and Indian government. This created ill feeling not only at the Theoretic level but also practical lines. The same stand taken by Communist Parties in the burning issues of Thamizh Nadu such as Cauvery Issue, Mullai Periyar Issue, Katcha Theevu Issue, etc.,  created a illwill among the laboring classes . Hence  we have to avoid the shadow of these parties on our party.   It is not appropriate  to continue  the name  Thamizh Thesa Pothuvudaimai Katchi. A change in the name is imperative. Moreover , though the word Katchi ( Party) is a good Thamizh term it is associated with the electoral politics. Our Party is very clear  that the electoral path will not in any way helpful  to lead the liberation of Thamizh nation nor would create Thamizh rights consciousness. And the term ‘Party’ alienates us from the people  who  are genuinely interested  in the welfare of the people. Accordingly we have to drop the term Party.


Taking all these into account this Special General Council Meeting unanimously resolves to change the name into Thamizh Desiya Periyakkam.  

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