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Labour Mapping through Workers’ Inquiry

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(Preface to a report on labour mapping exercise in Odisha)

Here is a report of an exercise in labour mapping undertaken in specific regions of Odisha in the last couple of years. Over the years, committed indigenous and rural activists have seen a tremendous deradicalisation of the old modes of organising and mobilisation. They have been made complicit in ritualism and clientilism of competitive democracy. Neoliberalism that vows to counter an activist state has in fact further extended the ritualistic clientilist character of the state. It has accommodated private civil players in its network by putting out several state functions to them. The rampant localisation and ngoisation of activism is in fact one of the chief characteristics of the political process under neoliberalism – it minimises the state formation, but infinitely extends its magnetic impact.

The purpose of labour mapping has been to understand rural social relations in several districts of Odisha – Jharsuguda, Sambalpur, Dhenkanal, Angul, Cuttack, Jajpur, Jagatsinghpur, Nayagarh and Boudh – from the perspective of labour. The dynamics of rural transformation under neoliberalism has changed the character of rural struggles and there is a need to seriously engage in the task of programmatic refocusing of rural mobilisations. As rural Odisha is being transformed increasingly into a labour reserve, agriculture and other allied rural economic activities are now less concerned with their profitable nature, rather they are increasingly becoming means to sustain surplus population. In this situation, labour mapping becomes essential to reconnect activism with everyday struggles of the “rural” population – to visualise their footlooseness as a ground for new kinds of peoples’ struggles. In this report, workers, activists and researchers (in most cases all these identities converge in same individuals involved in this inquiry) have tried to trace self-activism and organisation in the everydayness of workers’ struggle for survival. The choice of population clusters for inquiry is made on the basis of their location in the organisational networks of these activists, so that self-inquiry becomes possible.

1

At the very inception, we should make it clear that this engagement was not a voluntary choice made by researchers to fulfil some project requirements. The aim and the means had roots in the exigencies of activism. It was a task that emerged out of the organic experience of activists who were involved in the mobilisation and struggles of indigenous population and oppressed communities in parts of Odisha since the late 1990s. At that time the entry point to grasp the everyday lives of these people was their identities.

One must remember that the 1990s was the period when throughout India the developmentalist politics around exclusion that had dominated the political discourse since independence, especially since the 1960s, suddenly encountered the neoliberal novelty of network, that changed the character of socio-political discourse overnight. Now nothing seemed to be excluded, rather everything was found differentially included. Activists became less concerned with a share in the pie, rather they found themselves confined in its sticky layers. But as they struggled more and more to free themselves from this mire, witnessed in the numerous spirited struggles against primitive accumulation, to preserve indigeneity against global corporatist onslaught, to maintain and increase the distance, the novel networking of neoliberalism revealed itself by subsuming their moves as mere means of determining the levels of differentiality in its global system of inclusion.

The very entry-point to grasp the everyday lives of the indigenous and backward class population seemed superfluous. It is not that the specificities collapsed, but specifics became mere shades in the constitution of the general. Those who remained stuck to this entry-point, they succumbed to existentialist politics – either trying to survive in marginality, as voices helping or forcing the system to develop checks and balances, or by accepting the role of agencies of inclusion as neo-elites within respective communities. Identitarianism lost its critical edge; in fact, it affirmed the rainbow configuration of neoliberalism.

It was this deficiency of identitarian politics in sustaining the task of anti-capitalist transformation that led many groups of indigenous and other social activists to grasp the limits of identity politics and endeavour a leap beyond. Activists who resisted succumbing to the lures of the system, were mostly those who already had found themselves engaging mainly with the ‘subalterns’ within the identities. Thus, objectively they had started finding identity politics insufficient in rendering meaning to their experiences. In fact, now the question of indigeneity too could not be explained in its own terms – in terms of its exclusivity, its internal culture and history. Rather, it became important to grasp how and why “the greatest leveller,” capital as social power, reproduced and instrumentalised such exclusivity. Now, it was important to grasp the question of indigeneity and other forms of identities in terms of social processes within capitalism.

The languages of subalternity, which were founded only in specificities of identitarian oppression and devoicing could not satisfy these new subalterns. In fact, those languages themselves became means of reification and labelling to fashion the general capitalist language of competition. Any attempt to restrict these subalterns to the discourse of identity became part of the general capitalist mode of increasing competition among the segments of the general class of new subalterns across identities, the class of workers, i.e., the working class. It was the social process of classification that broke open the reified homogeneities of competing identities. However, this process did not do away with identities, rather it provided them a new significance, a new role – of both waging class struggle and obfuscating it. That is to say, identities provided the hegemonic capitalist class a tool to compose itself through competition between particular (identitarianised) capitals where other classes are invested as supporting masses – thus constructing the field for democratic and political competitions, the heightening of which is war. This dampens the class struggle by decomposing the working class, by increasing competition among identitarianised segments of workers. But this dampening is what can be termed as “class struggle from above,” as this helps in reproducing the hegemony of capital. This way identity politics in fact contributes in constructing the terrain for class struggle and conflict, in shaping up capitalism’s superstructure. It further contributes in the political recomposition of the working class by politicising the intra-class inter-segmental relations. Thus, working class politics too could not be envisaged by avoiding differences and internal conflicts, which are invested as socio-technical composition of labour for capital accumulation. Any organisational effort to unite workers from outside by wishing away such composition, its inherent divisions and conflicts will reproduce the capitalist agencies within the class. The working class recomposes itself politically only through these conflicts, by utilising the fissures in the socio-technical composition of labour, by re-envisaging it as a new terrain of class struggle.

The crisis of identitarian politics against exclusion during neoliberalism led to a focus on the process of proletarianisation, even if the direct reference to the working class was and is still generally resisted. But the ideological legacy of identitarianism and its revalorisation in the capitalist polity tends to keep the understanding of the phenomena of dispossession, alienation, etc., at mere experiential levels, as invasion, colonisation and onslaught, not as part of the internal reproduction of capitalism through originary accumulation, not as continuously shaping the successive regimes of capital. The ideological baggage and objective advancement frequently come into conflict. The duality of exclusion/inclusion and politics around it are rendered asunder by this refocus, as the process of proletarianisation is both exclusion and inclusion. It is by excluding people from the ownership of means of production that they are included in capital relations. Honest activists in the resistances against primitive accumulation in the 1990s and 2000s without class focus found themselves now and then betrayed by the mainstreamisation of popular aspirations – which seemed to resist exclusion to bargain for better ‘inclusion’ or compensation.

It was around the mid-2000s that we see once again the struggle for entitlement, inclusion and compensation becoming attractive for NGOs and social activists. And this time the language of labour was found enticing but it was itself identitarianised in the process. This new discourse of labour was administered by various commissions, government pronouncements and legislations that sought to ready the neoliberal regime to face the effects of the global economic crisis with fragmentary dosages of age-old welfare state measures. Those who accused Marxists of talking about workers and not about other identities and small producing classes in rural India suddenly were engaged in organising workers – and the trick was done by various labour legislations for the unorganised sector that proliferated in the neoliberal era. These legislations were brought to help market forces to sustain labour supply – flow and reserves – in those sectors where demand and supply are always volatile. More than labour laws regulating employment relations, they were social laws that constructed welfare boards and other basic support system which in effect kept labour reserves and supply intact. Construction labour legislations, National Rural Employment Guarantee Act (NREGA) etc came, in which essentially the role of organising and struggle was to register workers in the respective welfare boards, for provisioning of I-cards and tools and the functioning of schemes. It was really about endowments and entitlements of a class as a group of people but not at all about class struggle, not about the struggle of a class, which is congenitally bound in a conflictual relationship and exists only in the diverse strains of that relationship.

Any talk about labour politics and working class without grounding it in class relations and struggle amounts to a depoliticisation of these relations. It becomes all about individuated workers being endowed and exchange-entitled in accordance to their endowments. It is about the uplifting of those workers, giving them voice without allowing them to question the very structure of work relations in which they are workers. They are simply deconstructed into sections of population – social stratum with numerous sub-strata. And, everybody inches towards becoming closer to the ideal of an average man – generally referred to as a middle-class. The structure of work-relations are taken for granted. Specific relations are sometimes focussed only to ensure that they continue to sustain the fairness of exchange-entitlements.

2

The purpose of labour mapping in our case is to understand the digits of changes in specific work-relations, and how much their averaging is taking the shape of a generalised structure of fundamental social relations. It is a cartographic exercise to recognise on the one hand how elements of indigeneity and identity become specifications of the general structure in a particular socio-cultural context, i.e, how the dominant mode of commodity production and exchange is overdetermined by diverse modes and relations of production and exchange. On the other, it is a process mapping of the neoliberal network of production and exchange that subsumes and connects various levels of activities in which labourers are simultaneously and consecutively engaged. It is the cartographic tracing of the nomadic hordes of the (post)modern working class and accounting for its footlooseness. This perpetual footlooseness which was earlier considered to be a mark of an insufficient actualisation of the subsumption of labour by capital is valorised in the post-fordist regime of capitalism as an essential endowment of labour that could help sustain capital mobility and the flexibilisation of the work processes.

The task of labour mapping was undertaken to overcome the problems that neoliberalism posed before some of the peoples’ organisations and social movements in Odisha. Once it is realised that the rural indigenous population too is internally differentiated and sections are differentially included in the system, and that it is the mobilisation of labour through local state apparatuses and agencies of capital that has become central to the rural economy in Odisha, there is a strategic refocusing to overcome the existential crisis that the neoliberal regime of accumulation has created for older organisational forms grounded in perspectival dualism – exclusion/inclusion, we-don’t-have-this/we-want-this. It is a return to the original organisational principle that saw self-organisation as a multiple of conflictual relationships between labour and capital, on the one hand, and associational relationships among labourers, on the other. In other words, diverse organisational forms are found in the operation of these relations – which organisational form(s) will eventually succeed in constituting the revolutionary expression of the working class is the age-old question of class praxis and is an issue for militant investigations or inquiries.

This brings us to the notion of workers’ inquiry. Inquiry here is not an objectivist exercise by a sociologist which reduces workers to an object, ultimately resonating with the theories of human resource management and mainstream economics that reify workers simply as inputs in the commodity economy (thus, any activism on their part is a deviance to be controlled or managed). Rather, central to the notion of inquiry is the understanding of the workers as a subject-object. Therefore, inquiry is about developing “a reflective community of workers-organisers”. Operaismo (workerism), a major tendency within Italy’s workers’ movement in the 1960s-70s, saw the practice of workers’ inquiry as “joint research” between workers as militant researchers and workers in capital-labour relationship. For Operaistas inquiry was an antidote to the ossified vanguardist practices of the established organisations that throttled self-activism and self-organisational abilities of the working class. Antonio Negri, a prominent Italian Marxist, who was one of the major militants of operaismo, explains:

“The practice of joint-research was simply the possibility of knowing, through inquiry, workers’ levels of awareness and consciousness as productive subjects. If I go into a factory, get in touch with the workers and carry out with them an investigation into the conditions of their labour, the joint-research is obviously the description of the productive cycle and the identification of the functions of each person within that cycle. But at the same time, it is also a general evaluation of the levels of exploitation that each and every one of them suffers, of the workers’ ability to react in relation to their consciousness of exploitation in the system of machines and before the structure of command. This way, as the research advances, the joint-research creates outlooks of struggle in the factory and defines threads or devices of cooperation beyond the factory. Evidently, this is where the hegemony and centrality of praxis in research reside: this praxis helps our understanding of the cycle of production and exploitation and is enhanced when it determines resistance and agitation, which is to say, when it develops struggles. Thus, it is practically possible to constitute an antagonistic subject, because this is what the argument is about.”

The endeavour to map labour right from its initial mobilisation, in production and circulation spheres through workers’ inquiry is actually a recognition of the existential crisis of organisational forms sanctioned from above and an attempt to redefine social activism in the everydayness of class struggle, of struggle between labour and capital.

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Written by Pratyush Chandra

July 17, 2015 at 3:14 am

THE ORGANISATIONAL QUESTION OF THE WORKING CLASS IN ODISHA – A Note

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This is a note for a TU workshop in Odisha to be held in December (2014)

1. The mobility of capital and precarity of labour characterise the neoliberal transition of the economy. It is the fear of capital’s mobility that regiments governments to do everything in their capacity to make capital stay. Odisha’s government has similarly demonstrated its willingness to submit the tremendous natural wealth in the state to attract corporate capital, disregarding and even crushing every popular opposition.

2. In these more than two decades of implementing neoliberal policies, entailing a process of accumulation by dispossession has transformed the rural areas into an appendage to this developmental process. The dispossessed communities have been mobilised to support this process in the name of employment generation.

3. However, what we see today is a complete transition of rural areas into a vast reserve of “relative surplus population”, completely at the beck and call of corporate interests as cheap and dispensable workforce. This has changed the character of social and land relations in these areas. The integration in neoliberal capitalism has reinforced the subsistence character of agriculture. Instead of the productivistic and industrial character of capitalist agriculture, which can be found in restricted pockets, we find the function of the village economy being predominantly to sustain surplus population – to subsidise the cost of reproducing labour power of the floating and latent reserve army of labourers, thus ensuring an abundant supply of cheap labour force. This is statistically evidenced by the fact that Odisha is among a few states where the primary source of rural income is wage-labour, not profitability on agriculture.

4. It is this context in which the new social movement must be recognised and strengthened. The intensified process of proletarianisation that made various segments of population anxious in the 80s-90s and provided a ground for the rise of competitive identity struggles, is now rendering an opportunity for coordination and networking across identitarian and segmental divides.

5. The hegemonic institutions and ideologies continue to enforce divisions, of which Odisha has been a hotbed in recent years. But the prospect of countering this too has become stronger. Those who were working with tribals, dalits, forest dwellers and other marginal sections of the society, asserting their traditional exclusivist rights and livelihood are increasingly realising the re-signification of their work in the new context.

6. For instance, the institution of MGNREGA, whatever be its role in realpolitiks and in the management of migration, has made a drastic contribution in reenvisaging rural struggles. Wage and employment suddenly emerged at the core of rural struggles, and rural workers their vanguard. This fact has given new meanings to the activities that these workers do to sustain themselves – in forest, on land, in cooperatives, in SHGs, as migrants. A continuum can be easily visualised across reproductive and productive engagements of these workers that can provide an opportunity for recognising forms of struggles and organisations that can coordinate with one another. It is this critical awareness about workers’ struggles and organisations which needs to be strengthened and disseminated. This awareness is not something that can be reified and frozen, it needs to be transformed into a constant alertness and sensitivity towards the dynamism of class struggle.

7. Organisational forms are frameworks through which we try to grasp the daily struggles of the working class, which are waged at various levels of collectivity. When we talk about the “unorganised” nature of the working class today, it is essentially the crisis of existing organisational forms which are finding it difficult to comprehend the patterns in daily class struggle and in new forms of self-organisation and self-activity that evolve within these struggles. This crisis is productive in the sense that it gives an opportunity to the institutionalised labour movement to reground itself in the new conjuncture of class struggle characterised by informalisation, casualisation and contractualisation of the work process, which has drastically recomposed the working class.

8. As stated earlier, today in Odisha, too, we find a stable State totally committed to neoliberal development and industrialisation systematically transferring the infrastructure and natural resources for corporate profiteering. It is a tremendous task before the already marginalised labour movement here to organise itself to confront this sudden expansion of capitalist hegemony in every sector of economic activity. We find an intensification of primitive accumulation through old methods like land acquisition, deforestation, etc, coupled with new instruments of financialisation (chit funds etc.). This has intensified the process of proletarianisation, which along with an expansion of urban and semi-urban economies has drastically transformed the role of the village economy and agriculture – that of predominantly sustaining surplus population or footloose labour.

9. The increasing population of unemployed and underemployed youth being exploited as cheap and casual labour is an important element of the recomposed working class today. With no job security and an intensified competition for jobs of cheap, casual and contractual nature, today’s workers are vulnerable to all kinds of manipulations by state agencies (that includes political formations) which are reflected in sectarian conflicts on communal/caste lines, between ‘native’ and ‘outsiders’ etc. A recent significant case of such manipulation was visible in Talcher where the old contractor and the new contractor of loading/unloading activities in Talcher mines who were associated with main parliamentary political parties in Odisha used workers for violently settling their scores. It is in this lethal situation that the labour movement finds itself today, already mired by marginalisation and fragmentation on political lines. It poses the importance of autonomous workers’ organisations grounded in daily conflicts between labour and capital.

Written by Pratyush Chandra

November 4, 2014 at 5:26 am

Posted in India, Labour, Orissa, Working Class

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Introducing Marx’s “Wage Labour and Capital”

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This text in Hindi has been written to introduce the Oriya translation of Marx’s “Wage Labour and Capital”. It mainly emphasises on the political reading of the text and of Marx’s other “economic” writings.

परिचय: श्रम और पूंजी के बीच सम्बन्ध – अर्थशास्त्र और राजनीति
(Introduction: The Labour-Capital Relationship – Economics and Politics)

मार्क्स की एक बात जिसे सबसे गलत ढंग से समझा गया है वह है उनका आर्थिक मूलाधार का सिद्धांत – कि तमाम मानवीय गतिविधियों का मूलाधार आर्थिक है. विरोधियों ने इस बात को पकड़ कर यह साबित करने की कोशिश की कि मार्क्स पूरे मानवीय सामाजिकता को आर्थिक संरचना का ऊपरी ढांचा मात्र मानते हैं. अतएव उनकी नज़र में मानवीय सोच और व्यवहार पूरी तरह से अर्थ-तंत्र द्वारा निर्धारित एवं परिभाषित हैं, उनकी अपनी कोई आन्तरिकता नहीं है, उनके विकास का अपना नियम नहीं है, उनकी स्वतःस्फूर्तता और अभिव्यक्ति पूर्णतः आर्थिक सन्दर्भ का नतीजा है.

दूसरी तरफ, मार्क्सवादियों ने मार्क्स के बचाव में कई तरह की व्याख्याएं दीं जिनका निचोड़ बस इतना है कि मार्क्स की समझ में आर्थिक मूलाधार होते हुए भी वह सब कुछ नहीं है. ग्रंथों पर ग्रन्थ लिखे गए मार्क्स के समझ की समृद्धि दिखाने के लिए – यह दर्शाने के लिए कि उनकी संस्कृति, साहित्य, राजनीति आदि की समझ कितनी समृद्ध थी. अवश्य ही इन सब से मार्क्सवाद और पैना हुआ तथा उसका अथाह विकास जो हम आज देख रहे हैं संभव हो सका.

परन्तु एक ज़रूरी चिंता जो इन तमाम बौद्धिकताओं के नीचे कहीं दब सी गयी – वह थी मार्क्स के चिंतन प्रक्रिया में आखिरकार आर्थिक मूलाधार का अर्थ क्या था. अधिकांश मार्क्सवादी पंडितों ने भी आर्थिक को अर्थ-शास्त्रीय चश्मे से ही देखा, जबकि मार्क्स का पूरा “सैद्धांतिक व्यवहार” अर्थ-शास्त्र की आलोचना पर टिका था. उन्होंने यह समझने की कोशिश की कि कैसे अर्थ-शास्त्रीय नियोजन मानवीय समाज की अस्तित्वपरकता को, उन मौलिक संघर्षों को, जिनके आधार पर पूरी सामाजिक आर्थिक संरचनाएं बनती और बिगड़ती हैं, ढांपता है. मार्क्स ने अपनी आलोचनाओं द्वारा उन शास्त्रीय और व्यवस्थापरक पर्दों को हटाकर पूंजीवादी सामाजिक-आर्थिक संरचना में गतिमान मानवीय श्रम – उसकी रचनात्मकता – पर आधिपत्य के लिए होते दैनिक संघर्षों के धरातल और नियमों को समझने की कोशिश की. उन्होंने पूंजीवादी व्यवस्था के तहत, उत्पादन के साधनों के ऊपर निजी और अपवर्जनात्मक अधिकारों से पैदा हुए मानवीय श्रम और उसकी रचनात्मकता के बीच अलगाव को समझा. उन्होंने दिखाया कि पूंजी वह सामाजिक सम्बन्ध है जिसके तहत जीवित श्रम को संचित श्रम की मूल्य रक्षा और वृद्धि के साधन मात्र में तब्दील कर दिया जाता है. पूरी सामाजिक संरचना – आर्थिक और राजनैतिक व्यवस्था – इसी सम्बन्ध को कायम रखने में मदद करती है.

मार्क्स की इस समझदारी ने अवश्य ही कई परिष्कृत सिद्धांतों को जन्म दिया, पर ये सिद्धांत कोई सैद्धांतिक अटखेलियों के लिए नहीं थे, बल्कि वे मार्क्स के राजनैतिक पहल का नतीजा थे. उनके लिए यथार्थ हमेशा सम्बन्धात्मक और गतिमान होता है, जिसमे अंतर्विरोधों की नियामक भूमिका होती है. यही वजह है पूंजी और श्रम के बीच के अंतर्विरोधात्मक परन्तु गतिशील सम्बन्ध की विशेषताओं के अध्ययन को वह आवश्यक समझते थे. जहां अर्थशास्त्री पूंजी-श्रम के सम्बन्ध को महज तकनीकी और प्रबंधकीय समझते हैं, वहां मार्क्स इस सम्बन्ध में अंतर्विरोधात्मकता को दिखाकर उसके राजनैतिक स्वरूप को उजागर करते हैं.

उन्नीसवीं सदी पूंजीवादी-औद्योगिक विकास के वैश्विक फैलाव और उसके बढ़ते अंतर्विरोधों का दौर था. कई तरह के सामाजिक विद्रोह पैदा हो रहे थे – अधिकांश तबकों का सर्वहाराकरण हो रहा था और मजदूर वर्ग सुसंगत शक्ति के रूप में ऐतिहासिक पटल पर पहली बार उभर रहा था. मार्क्स का दार्शनिक और राजनैतिक विकास इसी दौर में, यूरोप के क्रान्तिकारी मजदूरों के सरोकारों के बीच हुआ. इसी ने उनके वैचारिक चिंताओं को जन्म दिया.

“मजदूरी श्रम और पूंजी” मार्क्स के इसी राजनैतिक और सैद्धांतिक परिश्रम का आरंभिक नतीजा थी. उन्होंने पुस्तिका के आरम्भ में ही यह साफ़ कर दिया है कि किसी भी आन्दोलन का, “चाहे उसका लक्ष्य वर्ग-संघर्ष से कितना ही दूर क्यों न मालूम होता हो,” प्रगतिशील निष्कर्ष इस पर निर्धारित है कि उसमे मजदूर वर्ग की हिस्सेदारी किस प्रकार की है – वह कितनी निर्णायक है. मार्क्स की आर्थिक विवेचना इसी वर्ग-संघर्ष के मौलिक धरातल को समझने का, वर्गों के आपसी संरचनात्मक एवं विरोधात्मक सम्बंधों में परिवर्तनकारी संभावनाएं देखने का प्रयास है. यह विवेचना अर्थ-तंत्र की निष्पक्ष जाँच नहीं है, बल्कि ऐसी निष्पक्षता का दावा करते सामाजिक और आर्थिक “वैज्ञानिकों” का माखौल उड़ाती है. मार्क्स दिखाते हैं किस प्रकार आर्थिक तत्वों के तकनीकी पक्ष दिखाने के नाम पर इन पंडितों ने ज्यादा से ज्यादा सतही प्रक्रियाओं को ही दिखाया है – उन्होंने उनमे छिपे मानव सम्बंधों और संघर्षों को पूरी तरह से नज़रंदाज़ ही नहीं किया, वरन तकनीकी शब्दावलियों और विश्लेषणों के परत पर परत चढ़ाकर उनकी सच्चाई को ढांप दिया.

मार्क्स अपने विश्लेषणों द्वारा इन्ही संबंधों और संघर्षों की जांच करते हैं और उनकी मौलिकता को उजागर करते हैं. वह दिखाते हैं किस प्रकार से इन संबंधों और संघर्षों के तहत एक तरफ पूंजी मानवीय श्रम का अधिकाधिक जीन्सीकरण करने को उतारू (या कहें मजबूर) है, क्योंकि इस प्रक्रिया के फैलाव और गहनता में ही उसका जीवन है. इस प्रक्रिया के तहत श्रमिक श्रम-शक्ति देने वाला महज एक मशीन बन जाता है – श्रमिक के श्रम और उसकी रचनात्मकता को ही निचोड़ कर पूंजी को सतत नया जीवन मिलता है. परन्तु मार्क्स के लिए यह प्रक्रिया निश्चित नहीं है – वह संघर्ष है क्योंकि श्रमिक अपने मशीनीकरण, अर्थात श्रम-शक्ति से श्रम खींचने की प्रक्रिया, का लगातार चेतन-अवचेतन तौर पर विरोध करता है.

यह संघर्ष केवल उत्पादन प्रक्रिया में ही नहीं होता, बल्कि पूरे सामाजिक स्तर पर होता है. आखिरकार श्रमिक को श्रम बाजार में भी तो लाना होगा – जिसके लिए उसे मजबूर करना होगा. श्रमजीवियों का मजदूरीकरण अथवा सर्वहाराकरण ज़रूरी है. उसको भूमि और अन्य साधनों के बंधनों से मुक्त करना ज़रूरी है, तभी वह अपनी श्रम-शक्ति का व्यापार करने को मुक्त होगा. श्रम की यही “दोहरी मुक्ति” पूंजीवादी समाज व्यवस्था की नीव है. यही मुक्ति मजदूर-दासता की शुरुआत है. इस व्यवस्था के कायम रहने के लिए इस दोहरी मुक्ति को बनाए रखना आवश्यक है. श्रमिक के पास इतना हो कि वह अगले दिन काम के लिए तैयार हो पाए, और बस इतना ही हो कि वो काम के लिए तैयार रहने के लिए मजबूर हो. अतः उत्पादन प्रक्रिया की तैयारी में ही संघर्ष के तत्व मौजूद हैं, जो अपने दूसरे तेवर के साथ उस प्रक्रिया के अंतर्गत दिखाई देते है.

मुक्ति ही दासता है, सहमति ही जोर-जबरदस्ती है – पूंजीवाद की विशिष्टता उसके अंतर-द्वंद्व हैं, उसका दोहरापन है – पर यह द्वंद्व अथवा दोहरापन असल में पूंजी और श्रम के बीच हो रहे संघर्ष की सामरिक भाषा है. पूंजी के लिए मुक्ति, श्रम के लिए दासता है. मार्क्स इसी संघर्ष को पूंजीवादी समाज का आर्थिक मूलाधार मानते हैं – दूसरे शब्द में कहें, यही उनका आर्थिक मूलाधार का ‘राजनैतिक’ सिद्धांत है.

“मजदूरी-श्रम और पूंजी” एक ऐसी अनूठी पुस्तिका है जो कि मार्क्स की एक अधूरी कृति होते हुए भी पूंजीवादी विकास के भिन्न अवस्थाओं में नीहित श्रम-पूंजी संघर्ष की केन्द्रीयता को पहचानने में मदद करती है. भारत में अब कोई ऐसा कोना नहीं बचा जो पूंजीवाद से अछूता हो, और हम एहसास कर सकते हैं तमाम व्यक्तिगत और सामाजिक संघर्षों में पूंजीवादी अंतर्विरोधों को. मगर उन्हें पहचानने और इन संघर्षों के बीच सम्बन्ध स्थापित करने के लिए मार्क्स द्वारा विकसित सैद्धांतिक हथियारों की आज भी ज़रुरत है. “मजदूरी श्रम और पूंजी” भी कुछ ऐसे महत्वपूर्ण हथियार प्रदान करती है.

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नोट: हिंदी में इस पुस्तिका का अनुवाद “उजरती श्रम और पूंजी” के नाम से किया गया है.

Written by Pratyush Chandra

August 6, 2013 at 12:35 am

Asit Das on “The Posco Issue: Where do we stand”

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An interesting and controversial fact-sheet on the present state of the Anti-Posco struggle composed by a comrade (himself a prominent civil liberties activist) was earlier circulated on Countercurrents, New Socialist Initiative’s website etc and later apparently taken down. It has definitely disturbed the ‘radical’ civil libertarians in Delhi. The text tends to muddy the pristine domain of civil liberties and rights discourse by talking politics (whatever be its level). My criticism of the article is that ‘this’ politics is not enough.

http://stormingthewinterpalace.blogspot.in/2013/07/the-posco-issue-where-do-we-stand.html

In fact, what is happening with all major struggles in India is that various class and political currents in them are being ‘subalternised’, and their sanitised (of politics) translation done by the civil libertarians are publicised everywhere. It is high time we understand the pitfalls of putting civil liberties/rights discourse above politics. This discourse has radical possibilities only when they are under the command of revolutionary politics. What has actually happened is the opposite – ‘civil libertisation’ (ngoisation) of radical (armed/unarmed) politics, thus reducing the latter to militant reformism.

Written by Pratyush Chandra

August 1, 2013 at 4:13 am

Notes on the Organisational Question

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This note was prepared for a workshop of workers’ organisations in Orissa (June 26 – 28, 2013)

1. Meaning of संगठन or organisation. When we talk about workers’ organisation what does it mean? It essentially means workers coming together against capital. But this togetherness is always in making, in the everydayness of workers’ lives. This संगठन or organisation can only be recognised, and strengthened or weakened, they can’t be formed in the sense that our Lilliputian vanguards generally mean – as if they are “mighty to save” and workers are waiting for deliverance by their hands.

2. When we take labour-capital relationship as forming the basis of the present socio-economic formation, it is essential to understand that this relationship is nothing but conflictual, where the victory of capital signifies the continuation of this asymmetric relationship, while the victory of labour or proletarians would signify the collapse of this relationship – and thus the negation of the class system itself. Once we understand this, we can easily comprehend the permanence of this conflict under capitalism – absolute is its existence, relative is its rhythm. The success and failure of the two ‘parties’ depend on which party is more organised – united and able to comprehend and check the designs of the other. However, in the case of workers, unity must not be understood as any aggregation of demands and interests (एकता ), as neo-Chartists envisage, rather it should be seen as how much different sections of the class relate with one another in their self-activities and in their struggle against capital (तारतम्यता/तालमेल).

3. Hence, the inversion of the politico-organisational formula that is traditionally posed.

a) Classically, issues/agenda <=> organisation => struggle; under this framework issues are recognised and posed, organisations are developed to suit the agenda and then struggles are waged. It is the model based on the manufacturing of organisations as apparatuses to organise and wage struggles. Even when self-activity is recognised in this framework, as spontaneity etc, the task highlighted is to (counter)hegemonise it so that it links with the agenda of the organisation;

b) The perspective that we defend is – Struggle…Organisation… Issues/agenda; here struggle itself is an organisation, whose “agenda” is evident in its very nature – a continuation or end of the class system. Here, the short-term agenda (Marx’s “guerrilla fights”) is to intensify the struggle or conflict.

Under a), a delivery system has to be developed – demands are what workers/people help in constructing, and an efficient organisation is that which is able to read, aggregate and average those demands and negotiate for them.

Under a) the elements of the chain are discrete, and it finishes with the struggle. Then a new segment starts. The continuity of organisation only shows that an apparatus or a machine has been objectified and is flexible – then garbage in and garbage out. Of course, this machine has to be maintained, oiled and put to use. On the other hand, an inseparation of the organisation and struggle, and its perpetuity under b) liberates the organisational question from formalism, grounds it in the dynamic of the conflict itself. Forms are formed and dissolved in the struggle itself.

4. Under b) the role of organisers is not diminished, but becomes crucial. Their integration in class struggle and organisation allocates them the role of net-workers – connectors between the diverse locations of class struggle – the role of the messenger. Of course, they are refused the role of a herdsman. A ‘Leninist’ lesson in this regard is crucial – they must become Jambavanta (जाम्बवंत) to Hanuman (हनुमान), but if they try to drag him by the tail – their Swarna-Lankas (स्वर्ण लंका) will be reduced to ashes.

Written by Pratyush Chandra

July 10, 2013 at 1:12 am

A general discomfort about Narayanpatna

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1) The federal structure of India’s polity in the neoliberal phase has emerged as a unique mechanism to administer the internalisation and intensification of the general logic of capitalist accumulation at every location – with its great ability to subsume and network all forms of social relations under the command of this logic. The identitarian/territorial separations and exclusions are transformed into a differential inclusion within this logic forming the uneven terrain of the evolving capitalist geography in India. Commercialization and the subsumption of local social relations into this larger logic have recontextualised the social divisions through which the class struggle is refracted locally. So we find identity struggles… yet, they are class struggles!

2) The national club of Indian activists and intellectuals became aware of the movement at Narayanpatna only at the moment of its retreat. Even if they were aware of it, they hardly cared about it. There was nothing like another anti-land acquisition movement against the big “outside” of the corporates, which temporarily (if I may say so) almost seemed to homogenise the ‘affected’ village India against ‘non-Indian’ imperialism and its Indian agencies – a romantic India against the pragmatic world of capitalism (some name this, Bharat vs India) – a dream struggle for oneness with the pristine simplicity which capitalism wants to destroy.

3) However, at the time of its retreat, people inside and outside did try to paint the reality in Narayanpatna according to the images that sell today. But the truth is that Narayanpatna divides people – it represents that politics which emerges out of the divisions that constitute India, not just between the outside and the inside, the rural and the urban, not simply between the upper caste and the lower caste, but between the whole ‘glocal’ network of capital (which unites the global with the local, not just extensively, but intensively too) and the insistence of the indigenous section of the local labour to self-valorise, not to be subsumed by capital and its personified agencies.

4) The Narayanpatna movement was against both the asset-rich and the asset-poor who engaged in that grand network of capital. People were uncomfortable with this movement because it brought forth the fundamentals of the reality – of the deep divisions that constitute rural India. So in Narayanpatna all assumptions about rural movements went topsy-turvy – we saw intra-‘poor’ and community-level conflicts. This movement was against everybody that alienated and sought to alienate the forces of production and reproduction from the “tribals” – their labour, its means and its objects.

Written by Pratyush Chandra

December 16, 2009 at 2:06 am

“an alibi”

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Whoever has written today’s ET editorial on communal tensions in Orissa has rightly pointed out the McCarthyite tactics of the repressive state:

The allegation against the Maoists gives the BJD-BJP government an alibi to step up its ongoing, and under-reported, project of repressing various grassroots movements in tribal areas in the name of containing Maoism“.

Written by Pratyush Chandra

August 27, 2008 at 1:30 am

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