Revolutionary Intellectual-Cultural Forum, Nepal

Concept Paper : 2067

Intellectual-Cultural Campaign for Nationality and People’s Republic

Background

We, the intellectual-cultural activists who are committed to Marxism-Leninism-Maoism, after having formed a revolutionary cultural forum, have hereby publicized the purpose, policy and program of the forum for fulfilling the responsibility of carrying out the significant role in transformation of the society by way of literature, art and intellectual activities.

Society, Creation and Creator

Literature, art and culture are the creation of human social consciousness. Such things are related to spiritual and material expression of humanity. Humans as social beings experience the various aspects of a society and they do send out the latter to the society itself through various forms of expression. Every creation is a result of the creator’s experience, feeling and social relation. However, such experience and feeling do not emerge from a vacuum. Deeply ingrained with it is the creator’s social relation, his class status and even his worldview. Even when a creation results from the personal experience and feeling of a particular individual or creator, the creation itself does partake of the characteristics of the class to which the creator belongs. It is what is meant when it is said that literature-art and intellectual outputs too partake of a particular class. We get ourselves informed of it through history of our society and creation itself.

Nepalese Society and the Historicity of Class-Based Thought

Concurrently with the establishment of the unified feudal state-regime, the economic, political and cultural contradiction developed in Nepalese society in a new way. The feudal, political interests were implemented in Nepalese society by identifying them with the Hindu religion and feudal cultural ego. Although Bhanubhakta, recognized as the first poet by a handful of historicians, gave expression to a few cases of dissatisfaction, he did work for making fertile the feudal idealism and upper-class culture itself. Compared to Bhanubhakta, the role of Gumani and of Yadunath itself did emerge more positively. As the Rana regime began, the literature of vulgarity and flattery got opportunity to flourish. Despite being an ethicist and being guided by mysticism, the Santa literature and thinkers like Jnyandil Das and Yogamaya, who belonged to this school of literature, did the job of attacking social absurdity by way of voicing against the Hindu extremism. Considering the then condition of the society, theirs was a relatively progressive thought.

The upheavals for people’s awareness in the outer world, particularly those in Russia and China, did rouse up the Nepalese society too. The voice of protest and rebellion did surface in the form of the “Library Parva (i.e. library Movement)” through “Lakhan Thapa Vidroha (i.e. Rebellion of Lakhan Thapa)” and “Makai Parva (i.e. Maize Event )”. It was the first conscious outburst in Nepalese society of intellectual rebellion. In the meantime, the event of martyrdom gave to the rebellion-consciousness a new energy and height. The rebellion-consciousness of the poets like Laxmi Prasad Devkota and Gopal Prasad Rimal defined in a new way the relation between society, creation, and creator. In the mean time the Marxist philosophy and thought also gradually got spread in the Nepalese society. In the light of anti-Rana movement and the New Democratic revolution that occurred in China, the Communist Party was established in Nepal in 2006 B. S. From this time onwards writing in Nepal got a straightforward dialectical materialist worldview. The concept and principle of support and commitment got new values from this time onward itself.

Communist Movement and the Continuity of Intellectual-Cultural Movement

Even though creative process, aesthetics and cultural movement have some of their own private and fundamental aspects, cultural movement does move ahead mainly as per the motion, direction and continuity set by the political movement. The cultural movement is closely linked up with various vicissitudes and action-counteraction occurring between production-relation and production-force. Seen in this respect, the people’s cultural movement of Nepal means the class-struggle movement of Nepalese society. We can learn it even by studying comparatively the histories of Nepalese Communist movement, ranging from 2006 B.S. up to the Great People’s War, and of Intellectual-Cultural movement.

The Communist Movement moved ahead fighting ever against the pro-Palace and pro-India tendencies and also against the rightist opportunism and dogmatism. Even though it got some momentum after “Jhapa Vidroha (i.e. Rebellion that occurred at Jhapa, a place in eastern terai of Nepal)” and after the formation of the  Nepal communist Party (Fourth Congress), the various forms of divisions and fragmentations began to appear immediately after the 4os of B.S. The struggle against the eclecticism and rightist opportunism got intensified. And, in the meantime, the Communist Party of Nepal (Mashal) was formed. The Communist Party of Nepal (Mashal) began to intensify the struggle against all types of digressions and illusions. It emphasized on the need and appropriateness of a protracted People’s War that would sanctify the values and ideals of Marxism-Leninism-Maoism. As a consequence of the activities and initiatives taken by Mashal for the process of unification and polarization, the Communist Party of Nepal (Unity Center) was formed in 2046 B.S. ( 1990) .

The environment after 2046 B.S. was a bit easy for giving new drive to Intellectual-Cultural movement, but the journey ahead for a radical change was still unsettled. In the course of the great plan and campaign of giving new impetus and direction to Nepalese Communist Movement, liberating it from the Parliamentary reformism and from the cycle of eclecticism, the Communist Party of Nepal (Maoist) got evolved in 2051 B.S. (1995) This noble campaign gave new ideology, direction and momentum to literature-art, and the whole intellectual-cultural movement.

The Continuity of Intellectual-Cultural Movement and the People’s War

A specific number of characters have played specific roles in the certain period in the history of the intellectual-cultural movement. In this history, it is a well-known fact that the role of people like Laxmi Prasad Devkota, Hridayachandrasingh Pradhan, Gopalprasad Rimal, Kevalpure Kisan, Gokul Joshi, Yuddhaprasad Mishra, Parijat and Chaitanya ( Mohan Baidhya ‘Kiran’) has been historic. Particularly, the ideological struggles carried out under the leadership of revolutionary intellectual-cultural activists against the rightist escapism, eclecticism and anarchism have been of historic importance.

Although they are not of the nature of politics, the various tendencies seen in the Communist movement do exist even in the intellectual-cultural movement. In addition to the feudal culture, the contemporary revolutionaries have to fight against the post-modernist nihilism too. Not only that there exists, even within the intellectual-cultural movement as within the Communist movement, a condition that forces the intellectual-cultural activists to fight continuously against the rightist opportunism, eclecticism, revolutionary formalism and mechanical dogmatism.

The tendency that moved ahead fighting against all types of digression and absurdity during the development and continuity of the Great People’s War and, in the later days, committed itself to the ideology of the Great People’s War and its revolutionary continuity: this is main tendency of the contemporary intellectual-cultural movement. It has its own characteristics: (a) it accepts Marxism, Leninism, and Maoism as its main guideline principle; (b) it places at its centre the theme of the “Chinese Great Proletariat Cultural Revolution;” (c) it agrees to the Marxist-Leninist principle of commitment; (d) it moves ahead accepting as its foundation the Maoist concept of “Politics in Command”; (e) it makes as its point of departure the beauty, value and ideology constructed and developed in the course of the Great People’s War.

The Need and Appropriateness of the Formation of the Revolutionary Intellectual-Cultural Forum

Different parties have their own literary-cultural and intellectual forum and forums, and there seem to exist different organizations in the name of pro-people literature itself. Seen this way, it can be said that this forum has added just one more number to the lot. However, its formation does not limit itself to the addition of just one name and number. We would like to make clear that it has been formed with distinct revolutionary values, aim, policy, plan and commitment.

Even now the organizations working under the trademark of Marxism-Leninism do not lack in existence. But the organizations so named are spreading deformation and illusion, corrupting Marxism itself, in the name of the formation of pro-people’s culture and of intellectual activities. It is only natural that the revolutionaries have to counter them face to face. Appearing Marxist-Leninist-Maoist in verbal activities but practicing rightist opportunism and neo-eclecticism, tending to a big verbal show off and pompous exhibition, and involving oneself in entertainment collecting a crowd utter dearth of ideology: such a “revolutionary-formalist” tendency has also begun to appear dangerously in our movement. It has made it easy for utilitarianism and post-modernist consumerism to enter within Marxism. The path that the digression of such a type takes is the path ultimately of liquidation itself. We have been seeing its early form already in practice. The need of today is to fight not only against rightist opportunism, but also against centrist opportunism or neo-eclecticism and revolutionary-formalist liquidation. We have come to this forum of struggle with the commitment to fulfill all such needs.

The Theoretical-Ideological Preambles of the Forum

1. It accepts as its guideline principle Marxism, Leninism and Maoism.

2. It makes the value and theme of the “Chinese Great Proletariat Cultural Revolution” its main foundation.

3. It commits itself to the Marxist-Leninist-Maoist principle of commitment and support.

4. It adopts the basic values of the Socialist Realism.

5. It makes its point of departure the beauty-consciousness, value and ideology constructed by the Great People’s War.

6. Giving high importance to the role of intellectual-cultural activists in social transformation, it emphasizes on developing them as intellectual force and military in the true sense.

 

The Aims of the Forum

Basing itself on the foundation of the above-given principles, the Forum has defined its aims as follows:

1. To adopt theoretically and practically the direction resolved by revolutionary politics, siding with it firmly.

2. To contribute importantly in the field of social transformation through literature, art and various intellectual-cultural campaigns.

3. To expose all types of anti-people thought and tendencies including the postmodernist ones.

4. To stand firmly for Marxism-Leninism-Maoism opposing all types of formalisms including the revisionism.

5. To go on establishing the ideology and values of the Great People’s War in theoretical and practical terms.

6. To create people’s opinion through creation and various intellectual campaign for nationalism exposing mercilessly the tendency of national surrender.

7. To bring to light the martyr-creators and all those geniuses that are unknown because of their rural background and for various other reasons.

8. To launch the ideological struggle making class-consciousness its main foundation, opposing all types of racial, regional, gender-based extremism.

9. To support and co-operate every struggle and justifiable movement and war initiated for their rights by the suppressed people of the whole world.

10. To emphasize on functional unity and cooperation among the organizations having identical ideology and target both within and outside the country.

11. To move the creation and ideological struggle ahead through publications, seminars and campaigns.

12. To commit, for the support of Marxism-Leninism-Maoism, to the intellectual-ideological campaign initiated by world revolutionary parties and revolutionary intellectual-cultural activists.

 

The Workload for the Present

At present the country is moving ahead through a horrible conflict and confrontation of revolution and counter-revolution. The domestic, foreign status quoists and reactionary forces are out with full gusto to limit the country to the status quo and to commit bloodshed. The condition exists now before the revolutionary to defend the achievements that people made after passing through a great journey of sacrifice and fulfill the responsibility of the set target of People’s Republic at the same time moving the struggle forward against the tendency of national surrender.

The challenge exists now in front of the intellectual community and cultural activists to activate themselves both spiritually and materially for creating wide-ranging public opinion for nationalism and People’s Republic. In the same manner there exists the responsibility in front of us to intensely push the struggle ahead against the rightist revisionism, neo-eclecticist centrist opportunism and “revolutionary formalism” liquidationism that have emerged in intellectual-cultural movement.

Therefore, the Revolutionary Intellectual-Cultural Forum appeals to all the revolutionary, progressive and patriotic intellectuals and cultural activists to unite themselves to create a great storm of rebellion for the support of nationalism and of People’s Republic and against all types of opportunism and liquidation.

Come ahead with the voice:

Let’s intensify our struggle against all types of opportunism.

Let’s unite ourselves to defend the achievements of the Great People’s War and for development.

Let’s move ahead in the direction of the People’s Republic.

Chaitra 5 2067. (  March 20, 2011)

 

 

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2 Responses to “Revolutionary Intellectual-Cultural Forum, Nepal”

  1. Ramesh Sharma says:

    Quite appreciable effort for the protection of revolutionary beacon in the midst of the Party Headquarter’s attempt to extinguish even the remnant of the Great Protracted Peoples War in the country. History has made a joke to the Nepalese people by giving birth to a new Mohanbikram Singh in the name of Prachanda. Time has come to see if the revolutionary communist movement in Nepal dies out with Khruschovite traitor or will upsurge with a new enthusiasm.

  2. kumaraaditya says:

    Really time has come to see the result of the history. But we all know the communist movement of Nepal will not die with Khruschovite traitor. It will go ahead, it will march forward with a great enthusiasm. The revolutionaries of the Maoist party are making great effort to move the vehicle in the revolutionary direction. We all know it is right to rebel.

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