Journal articles: 'Naxalite movement'

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Das, Raju J. "Class Relations, Material Conditions, and Spaces of Class Struggle in Rural India." Human Geography 2, no. 3 (November 2009): 1–23. http://dx.doi.org/10.1177/194277860900200306.

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For historical-geographical materialists, making history and geography means that existing conditions of life are not acceptable because they are exploitative and oppressive, and that new and better conditions of life can, and must, be created through political struggles against the class/classes responsible for the existing conditions. The act of making history (and geography) in a class-society is class struggle. This paper is about class and class struggle in the historical-geographical context of post-colonial India. It discusses how relations of class as well as caste- and gender-based social oppression have created extremely difficult conditions of living for workers and peasants in rural and tribal areas, which the post-colonial capitalist-landlord state has, more or less, failed to significantly mitigate. The conjunctural combination of unjust conditions of living and state failure has created a historical-geographical situation ripe for class struggle, one instance of which is the Naxalite movement, a part of the worldwide Maoist movement. Its growth and spatial spread are examined. Also discussed is the extent to which the Naxalites provide some immediate relief to poor people. Although this is a movement which has much appeal among the rural poor in many areas, it is not without some serious problems. The paper, therefore, discusses some of the major limitations of the Naxalite movement that partly grow out of (a specific interpretation of) the same historical-geographical conditions that have prompted it in the first place. In particular, the paper is critical of the Maoists underplaying society's capitalist character and of the use of violent method by some Naxalite groups as a means of class struggle.

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Ishan, Manish Kumar. "Political and Familial Repercussions of Naxalism in Lahiri’s The Lowland." SMART MOVES JOURNAL IJELLH 8, no. 3 (March 28, 2020): 10. http://dx.doi.org/10.24113/ijellh.v8i3.10464.

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This research article, Political and Familial Repercussions of Naxalism in Lahiri’s The Lowland seeks to examine Jhumpa Lahiri’s The Lowland as a saga of two Bengali brothers; Subhash and Udayan Mitra, who belong to a middle-class family in the light of Naxalite movement. The narrative of The Lowland purports to depict how the tenderest of ties are torn asunder and the absence of loved ones haunts the subconscious mind of the affected characters in the novel. At the same time, Lahiri questions the politics of nationality with both pathetic desperation and revolutionary zeal. It examines the impact of Naxalite movement on socio-political life of the time, which later turns into a complete fiasco. It shows how Lahiri’s depiction evokes our feeling of familial responsibilities and we become dejected by devastating stories of passion and indifference. Above all, it tries to analyze Lahiri’s sense of history which is not as insightful as her grasp of human heart that are palpable in her other works.

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Babu, J. Madhu, and S. Sowjanya Babu. "50 Years of Naxalite Movement and Telugu Cinema: A Content Analysis." IRA-International Journal of Management & Social Sciences (ISSN 2455-2267) 11, no. 3 (July 18, 2018): 118. http://dx.doi.org/10.21013/jmss.v11.n3.p2.

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The Naxalite movement has influenced Indian cinema since the 1970s in different forms and degree. It has also left some valuable imprints on the cinema. A number of films in different languages have been made on themes of Naxalite movement directly or indirectly. Last year, Naxalite movement has completed50 years. In this context the researchers took at the four Telugu films i.e. Sindhooram (1997), Encounter (1997), Kubusam(2002), and Virodhi(2011).In an appreciation of how a Psychological approach to the story can highlight the dynamics of emotional cinematic experience, this study presents a critical analysis of these four films.

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Braud, Donovan S. "The Asiatic Mode of Production, Indian Land Law, and the Naxalite Movement." Perspectives on Global Development and Technology 14, no. 1-2 (January 5, 2015): 71–85. http://dx.doi.org/10.1163/15691497-12341333.

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Marx’s views on pre-capitalist non-western societies evolved during his intellectual development and are generally grouped under the (problematic) term “Asiatic Mode of Production.” This article examines the connections between the Asiatic Mode of Production from Marxist economics, post-independence Indian land laws, the violation of those laws after independence and in the period of liberalization, and the continuing popularity of the Naxalite/Maoist insurgency. The contemporary round of globalization seeks to finish what colonization started by forcibly removing Adavasi and Scheduled Tribes in a process similar to primitive accumulation. Understanding this dynamic explains the Naxalites’ continuing appeal in contemporary India.

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Routledge, P. "Space, Mobility, and Collective Action: India's Naxalite Movement." Environment and Planning A: Economy and Space 29, no. 12 (December 1997): 2165–89. http://dx.doi.org/10.1068/a292165.

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Contemporary theories of social movements have failed adequately to address the spatiality of collective action. I argue that an analysis of collective action that pays due attention to the spatiality of movement practice can provide an important complement to social movement theories. This spatiality of social movement agency involves an analysis of how spatial processes and relations across a variety of scales, as well as the particularities of specific places, influence the character and emergence of social movements, and how social movements use space strategically. Using the notions of locale, location, and sense of place as an interpretive framework I argue that a spatialized analysis of conflict provides important insights into social movement experience. First, it informs us of the broader spatial context within which social movements are located; second, it informs us of the spatial and cultural specificity of movements; third, it informs us of the cultural expressions of social movement agency; and, fourth, it informs us of how the strategic use of space may constrain or enable collective action. I contextualize these arguments by analyzing the Maoist insurgency of the Naxalite movement, which first emerged in India during the late 1960s.

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Ghosh, Rajashri. "Naxalism: The Left-Wing Extremist Movement in India." Polish Political Science Yearbook 52, no. 2 (2023): 7–22. http://dx.doi.org/10.15804/ppsy202332.

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After 200 years of bondage, India gained freedom from the British through numerous revolutionary movements in 1947. But, within 20 years of the independence, insurgent movements had started arising against the Indian Government as well. In 1967, the Naxalite insurgency was initiated as a radical protest by the oppressed peasants against the colonial tenancy system retained by the feudal landowners even after the British had left the country for good. The uprising got pinpointed as Naxalism and the rebels as Naxals, as it all started at Naxalbari, a village in the Indian state of West Bengal. Spanning over 50 years, this ongoing movement initially acquired the respect of the general population of India with its radical ideologies of fighting against the oppressor imperialists but soon mutated into a source of terror. A qualitative assessment of the instances taken from secondary sources, such as context-related online journals and blog articles, will help this paper to explain the formation of the contemporary perception of Naxalism as an extreme radical armed revolution and one of the biggest security challenges against the Indian Government.

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Gupta, Tilak. "Recent Developments in the Naxalite Movement." Monthly Review 45, no. 4 (September 2, 1993): 8. http://dx.doi.org/10.14452/mr-045-04-1993-08_2.

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Ghosh, Sreyasi. "Skillful portrayal and reflection of the Naxalite Movement of Bengal (1970s) in world of stories." RESEARCH REVIEW International Journal of Multidisciplinary 7, no. 4 (April 15, 2022): 48–55. http://dx.doi.org/10.31305/rrijm.2022.v07.i04.007.

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The Naxalite Movement of Bengal ( 1970s ) was undoubtedly a landmark in history of political movements of Bengal and it had undoubtedly a pan – Indian character for spreading in Andhra Pradesh , Uttar Pradesh , Bihar , Kerala and Punjab . The movement had its root in the historical Tebhaga Movement and Telengana Movement, the Food Movement (1959), the Movement against hike in tramfare (1965), the Food Movement (1966) etc. The Naxalite Movement was devastated in face of police atrocities but its imprint was long-lasting in world of literature of Bengal such as on dramas, poetry, novels and stories. Actually it influenced literature of Punjab , U.P., Maharashtra , Dandakaranya , Andhra Pradesh , Kerala also as well as songs and movie- making in whole India but here in this article I have tried my best to depict only impact of the bloodbath and political violence in stories of our Bengal and it must be admitted without any hesitation that those stories were reflection of social realism which did not always consider the importance of pure aesthetic value related to creation of literary treasures. Dearth of mass base , excessive loyalty towards ideology of China , personal vengeance in name of urban revolution , ruthless attack on schools – laboratories- libraries – images / statue of famous personalities , policy of annihilation and bloodbath, extreme authoritarianism in leadership style of Charu Mazumdar and Saroj Dutta, amalgamation of urban and rural youth power during days of the rebellious upsurge and glorious role / contribution of courageous women in revolution were skillfully described in various stories some of which had been written by the Naxalite revolutionaries themselves.

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Gupta, Dipak K. "The Naxalite Movement: Review from A Personal Perspective." Terrorism and Political Violence 32, no. 7 (September 4, 2020): 1592–600. http://dx.doi.org/10.1080/09546553.2020.1814105.

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R, Sadhana Rengaswamy, and S. Ambika. "Mahasweta Devi’s Mother of 1084 as a Journey of an Apolitical Mother." Think India 22, no. 2 (October 9, 2019): 277–81. http://dx.doi.org/10.26643/think-india.v22i2.8727.

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Mahasweta Devi is one of the most important writers writing in India today. she stands with few equals among today's Asian writers in the dedication and directness with which she has turned writing into a form of service to the people. Her writing is disturbing because it shows the reader her or his own true face. Her Mother of 1084 analyzes the occurrences of failed Naxalite insurgency in Bengal in the 1970s. It shows the larger problem of the nation’s suppression of any authentic form of subaltern insurgency. It’s a saga of the Naxalite resistance in Bengal through the characters of Sujata and Nandini, her powerful exploration of subjectivity voiced through the female character. It’s a tragedy of an apolitical mother. This paper explores how the Naxalite movement brings two subaltern mothers together instead of their class barriers which in turn lead to the awakening of Sujata.

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Srinivasan, Adhitya. "Economic Reforms in India and the Conflicting Naxalite Movement." Global Studies Journal 2, no. 3 (2009): 37–48. http://dx.doi.org/10.18848/1835-4432/cgp/v02i03/40626.

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Ghosh, Sreyasi. "Cultural Impact of The Naxalite Movement (1970s) in Bengal." RESEARCH REVIEW International Journal of Multidisciplinary 6, no. 10 (October 13, 2021): 22–28. http://dx.doi.org/10.31305/rrijm.2021.v06.i10.004.

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Sarkar, Debjani, and Nirban Manna. "Men Without Names." Archiv orientální 89, no. 1 (June 25, 2021): 155–83. http://dx.doi.org/10.47979/aror.j.89.1.155-183.

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Left-Wing Extremism (LWE) in India was realized along the lines of Maoist ideology through the Naxalite insurgency in the 1960s. Novelists have attempted to grasp the mood of this decade of liberation through fiction. This article attempts to study two novels which document the formative years of the Naxalite movement in West Bengal. Translated works from Bengali, Mahasweta Devi’s Mother of 1084 (1974) and Bani Basu’s The Enemy Within (1991) foreground the necropolitical policies of the demonic state in eliminating these Naxal names. State and non-state actors obliterate the question of the Naxal’s identity (enmeshed with his mind and body), making it the focal point of the analysis. Drawing abundantly on concepts of homo sacer, necropolitics, McCarthyism, and democide, the analysis demonstrates that the protagonists are typical of what modern biopolitical states do to non-conformist subjects by creating death worlds. This article is an attempt at understanding the nuances of a sociopolitical movement through literature as social responsibility.

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손석주. "Motherhood and Naxalite Movement in Mahasweta Devi’s Mother of 1084." English21 32, no. 2 (June 2019): 173–91. http://dx.doi.org/10.35771/engdoi.2019.32.2.009.

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15

Seth, S. "Interpreting Revolutionary Excess: The Naxalite Movement in India, 1967-71." positions: east asia cultures critique 3, no. 2 (September 1, 1995): 483–509. http://dx.doi.org/10.1215/10679847-3-2-483.

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Das, Raju J. "Social Movements and State Repression in India." Journal of Asian and African Studies 52, no. 8 (July 14, 2016): 1080–102. http://dx.doi.org/10.1177/0021909616653258.

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State repression is particularly likely when social movements target property relations that cause ordinary citizens to suffer. Whether these movements are violent, and whether the state is a liberal democracy is a contingent matter. This is illustrated by India’s ‘Maoist movement’ (which is also known as the Naxalite movement because it originated in an area called Naxalbari, located in India’s West Bengal State). Where necessary, sections of this movement use violent methods to fight for justice for aboriginal peoples and peasants. This strategy, which the author, incidentally, does not endorse, has been seen by the state as the greatest internal military threat to it. Such a perception invites state violence. What is often under-emphasized or ignored is that the movement is an economic, political and ideological threat, and not just a military threat, and it is so through its localized alternative developmental activities, and this is also a reason for the state’s violent response to it.

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Ganguly, Sumit. "India in 2008: Domestic Turmoil and External Hopes." Asian Survey 49, no. 1 (January 2009): 39–52. http://dx.doi.org/10.1525/as.2009.49.1.39.

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The past year saw significant domestic turmoil in India. The country confronted a series of terrorist attacks including the one in Bombay, witnessed ethno-religious violence, dealt with a resurgent Maoist (Naxalite) guerilla movement, and faced agitations from agricultural communities over the acquisition of land for industrialization. On the external front, India managed to consummate a critical civilian nuclear agreement with the U.S., after much domestic debate and contention.

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Akhtar, Zia. "Naxalite Rebellion: Disenfranchisement, Ideology and Recognition of a Non International Armed Conflict." Journal of International Humanitarian Legal Studies 8, no. 1-2 (February 11, 2017): 1–28. http://dx.doi.org/10.1163/18781527-00801001.

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The military conflict within India’s borders whose origins are in the marginalisation of tribal peoples involves the government forces and the Naxalite rebels. This conflict has become more intense in the last decade with land being acquired to enable corporations to mine resources and the lack of redress for the Adivasi, who are the indigenous people who inhabit these territories. The alienation of the rural communities and tribes from the north eastern states, which are located on the ‘red corridor’ is because the government has failed to implement protection for Scheduled Tribes who carry a protected status in the Indian constitution. The Naxalite movement has launched a violent struggle which has led to an emergency declared under Article 355, and there has been an incremental increase in the rate of fatalities. The failure of public interest litigation and the enforcement of the Armed Forces Special Power Act (afsa) means that the domestic remedies for empowerment are not successful. The breach of human rights has to be assessed against the insurgency of the Naxalite guerillas and the Geneva Conventions that are applicable under the Non International Armed Conflict (niac). This paper will assess the rural origins of the conflict, environmental damage and the litigation by the Adivasi communities before addressing the rules under which the protections are available in the international humanitarian law. This will argue for the strict implementation of the Geneva Conventions and for niac to be liable for intervention as an International Armed Conflict (iac).

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VERGHESE, AJAY. "British Rule and Tribal Revolts in India: The curious case of Bastar." Modern Asian Studies 50, no. 5 (August 19, 2015): 1619–44. http://dx.doi.org/10.1017/s0026749x14000687.

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AbstractBritish colonial rule in India precipitated a period of intense rebellion among the country's indigenous groups. Most tribal conflicts occurred in the British provinces, and many historians have documented how a host of colonial policies gave rise to widespread rural unrest and violence. In the post-independence period, many of the colonial-era policies that had caused revolt were not reformed, and tribal conflict continued in the form of the Naxalite insurgency. This article considers why the princely state of Bastar has continuously been a major centre of tribal conflict in India. Why has this small and remote kingdom, which never came under direct British rule, suffered so much bloodshed? Using extensive archival material, this article highlights two key findings: first, that Bastar experienced high levels of British intervention during the colonial period, which constituted the primary cause of tribal violence in the state; and second, that the post-independence Indian government has not reformed colonial policies in this region, ensuring a continuation and escalation of tribal conflict through the modern Naxalite movement.

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SHAH, ALPA, and DHRUV JAIN. "Naxalbari at its Golden Jubilee: Fifty recent books on the Maoist movement in India." Modern Asian Studies 51, no. 4 (July 2017): 1165–219. http://dx.doi.org/10.1017/s0026749x16000792.

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There are not many other issues in South Asia that have attracted as much scholarly attention in the last decade as India's Naxalite or Maoist movement. At least 50 scholarly or political books, several novels, and numerous essays have been published since 2007. What we hope to do in this article is to ask why this movement has generated such attention at this moment in time, to analyse the commentaries that have emerged and the questions that have been asked, and also to identify some of the shortfalls in the existing literature and propose some lines of research to be pursued by future scholars.

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Beretta, Carlotta Maria. "Righting the Subalterns? Neel Mukherjee’s The Lives of Others and the Naxalite Movement." Indialogs 6 (April 2, 2019): 65. http://dx.doi.org/10.5565/rev/indialogs.130.

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Sodhar, Muhammad Qasim, and Tugrul Keskin. "The Unprivileged Socio-Political Classes & Castes in India: A Study of the Naxalite Movement (1967-2008)." Progressive Research Journal of Arts & Humanities (PRJAH) 2, no. 2 (December 28, 2020): 1–14. http://dx.doi.org/10.51872/prjah.vol2.iss2.33.

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The Naxalite movement is a famous movement going on in many districts of the different states of India. This movement is considered to be one of the biggest challenges to the Indian state. This study aims to look at the matter through historiography, investigating when this movement began and the root causes behind the movement. By consulting other studies already completed about this movement, it has been analyzed that the major cause behind the movement was the suppression of peasantry at the hands of the landlord, bourgeois, and capitalist classes, and as a result, the peasantry stood up against the cruelty of landlordism and killed one of the landlords in a remote village, Naxalbari, West Bengal. But later on, this movement turned against the mega-development projects set by multinational companies in collaboration with the government. Hence, this research is an attempt to present the historical events, causes, and motivations behind the launching and continuity of the movement. The study is based on secondary data by taking the relevant literature to learn the perspectives of both sides, i.e., Naxal leadership and also government authorities. In this regard, few reports set by different committees and commissions can be more helpful in understanding and analyzing matters.

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Sahay, Gaurang R. "Substantially Present but Invisible, Excluded and Marginalised: A Study of Musahars in Bihar." Sociological Bulletin 68, no. 1 (March 27, 2019): 25–43. http://dx.doi.org/10.1177/0038022918819357.

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This article is an engagement with the socio-cultural, economic and political life-world of a Scheduled Caste, namely the Musahars, in light of official records and field data collected from four villages in Bihar. Against the background of Brahminical, colonial and post-colonial understandings of Musahars, the article presents an ethnographic account of Musahars by reflecting on their life cycle, culture and educational, health, political and economic conditions. They have remained as usual a poor, landless, marginalised and excluded caste group in the state of Bihar. The discourses representing Musahars in a negative manner have continued to remain as deeply embedded forms of structural violence against Musahars. The article finds that the Naxalite movement in Bihar has generated a somewhat socio-political awareness and aspiration among the Musahars and is equipping them to fight against the system for their well-being.

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Sohn, Sukjoo. "National Violence and Naxalite Movement in Post-1990 Indian English Novels: Jhumpa Lahiri, Arundhati Roy, and Rohinton Mistry." British and American Language and Literature Association of Korea, no. 132 (March 30, 2019): 37–59. http://dx.doi.org/10.21297/ballak.2019.132.37.

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Mortuza, Shamsad. "Naxalgia and "Madhu Chakra" in Meghnadhbodh Rohoshya:." Crossings: A Journal of English Studies 11 (March 1, 2020): 54–66. http://dx.doi.org/10.59817/cjes.v11i.439.

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This essay both pits Anik Datta's movie Meghnadhbodh Rohoshya against other literary works dealing with the Naxal question and examines its intertextuality to understand the multifaceted theme of political betrayal that subsumes the armed insurgency. On May 25, 1967, a group of trival sharecroppers in an Indian village called Naxalbari under the state of West Bengal resisted landowners from getting their yield. The protest got 11 villagers killed and spun off into a violent insurgency aimed at the annihilation of the people's enemy, and eventually exposed the Marxist/Maoist divide in the Communist Party of India. Released on the fiftieth year of the Naxalbari Movement, Anik Datta's movie tackles some of the unresolved conflicts of the past by giving them human faces. He uses the genre of mystery films to attempt an "objective" analysis of nuanced truth behind one symbolic betrayal that failed the movement. Datta narrates the story of a defector who left his idealist activism to settle for a comfortable and successful life abroad. The protagonist's defection serves as a parallel to the way the Bengali renaissance figure Michael Madhusudan Dutt left his religion, country and language for Europe and wrote in English. Anik Datta, however, focuses on Madhusudan on Meghnadhbodh Kavya , where the heroic code of a warrior clan is betrayed, and uses it as a temporal frame to negotiate with the present. This article critiques the multiplicity of exchanges between Madhusudan's epic and a contemporary tale of betrayal as found in the Anik Datta's film to comment on the culture and political components of the Naxalite movement and the nostalgia assiciated with it.

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Islam, Tasnia. "Hajar Churashir Ma:." Crossings: A Journal of English Studies 10 (August 1, 2019): 62–70. http://dx.doi.org/10.59817/cjes.v10i.82.

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The surface story of Mahasweta Devi’s novel Hajar Churashir Ma (Mother of 1084) is a cumulative of glimpses of the incidents of how Kolkata responded to the massacre of Broti Chatterjee and his comrades who took part in the revolutionary communist Naxalite movement in the early 1970s. But underneath the guise of the crucial sociopolitical issues, this text is essentially about a female individual – a mother – who resists her conventional, marginalized, ignored, and silenced survival, and emerges from the periphery to the center and from silence to voice in order to redefine her life. The way she executes an inward revolution (metaphorically paralleled with her son’s armed revolution) to materialize her sense of being within the dominating patriarchy (mostly performed by her terrorizing marriage) and the way she breaks through the stereotypes and exploitations to create her own place – both domestic and social – produce a remarkable personal “herstory.” This paper, thus, attempts to explore the “herstorical” journey of Sujata towards psychological emancipation through the passage of self-realization and political consciousness. The paper also observes that the portrayal of Sujata’s journey is not limited to a single individual “herstory” because it symbolically represents the struggles of many other Sujatas who fight against gender stereotypes and attempt ideological liberation.

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Hill, Christopher V. "Tribal Guerrillas: The Santals of West Bengal and the Naxalite Movement. By Edward Duyker. Delhi: Oxford University Press, 1987. xviii, 201 pp. $17.95." Journal of Asian Studies 48, no. 4 (November 1989): 904–5. http://dx.doi.org/10.2307/2058200.

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Sinha, Suranjan. "Book Reviews : EDWARD DUYKER, Tribal Guerillas: The Santals of West Bengal and the Naxalite Movement, Oxford University Press, Delhi, 1987, pp. xvii + 201, Rs. 120." Indian Economic & Social History Review 24, no. 4 (December 1987): 436–37. http://dx.doi.org/10.1177/001946468702400409.

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Mahmood, Seemen. "SOCIAL CONCERNS IN MAHASHWETA DEVI’S MOTHER OF 1084." EXPRESSIO: BSSS Journal of English Language and Literature 01, no. 01 (June 30, 2023): 51–60. http://dx.doi.org/10.51767/jen010104.

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Mahasweta Devi is known not only for her political writings but her tremendous contribution towards landless laborers in eastern India where she worked for years. Her close connection with these communities gave her a deep insight to understand and write about these grassroots-level issues, thus making her a socio-political commentator of the marginalized community. As an eminent Bengali writer and social activist, writing in the mid-1900s, she did not shy away from pointing out the injustices prevalent in society. This paper deals with her novel titled ‘Mother of 1084’ and depicts the helplessness of a mother who gets acquainted with her son’s ideal after his death. The trauma of the tragic death of her son haunts her throughout the novel and makes her an aggrieved mother. The novel honestly depicts the trauma and psychological disturbances of a mother who has lost her son. ‘Mother of 1084’ at one end openly criticized the brutality of the government and the police in counteracting the Naxalite movement, while on the other end highlighted the political consciousness of a mother. It portrays many aspects of Indian society as well as the political state of West Bengal in the seventies where youth were ruthlessly suppressed by the government. The present paper also explores how she belongs to a male-dominated society that considers women as an object of sex, neglected and subjugated beings, and how she revolts against the traditional established system and trembles the base of that rotten society.

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Atiquzzaman, Sharif. "Marginalisation of Women on Caste A Subaltern Study of Chandalika and Draupadi." BL College Journal 4, no. 1 (July 1, 2022): 172–79. http://dx.doi.org/10.62106/blc2022v4i1e5.

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The marginalized people of Indian society have been neglected and tortured by the dominating section since time immemorial. The so-called upper-class people labelled them as subhuman untouchables. Although subaltern studies as a critical theory were unknown to Rabindranath Tagore, it will be interesting to review Chandalika from the post-colonial standpoint. The musical drama shows plenty of evidence of subalternity. Prakriti, a low-caste girl, broods over her destiny and curses her mother for giving her birth to an untouchable family. Dopdi, the central character in Mahasweta Devi’s Draupadi also allows us to view the subaltern identity with the hegemonic structures of the society. It’s a story about a santhal woman who organised a rebellion against the local landlords who didn’t allow them to fetch water from their wells for being untouchable. Dopdi, in Devi’s story, Draupadi is a revised and demythicised incarnation of the epical Draupadi. She belongs to a small ethnic group called santhal. In her reincarnation, she is placed within a contemporary historical context, where her present status is described as an activist in the Naxalite movement of the seventies. Mythology is used here as a source and vehicle of hegemonic control over the marginalized ‘other’. This article would be investigating Tagore’s Chandalika and Mahasweta Devi’s Draupadi from the subaltern standpoint, and focus on Tagore’s ideal of humanitarianism and universalism giving a strong espousal to the Doctrines of Buddha. The paper also aims at showing how Mahasweta Devi produces a sense of male-dominated power structure, deconstructive and counter-historical discourse. Referring to the subaltern theory, it will further explore postcolonial issues of subjectivity, marginalisation, and identity formation.

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Yogesh Kumar. "Exploring Diasporic Identity and Cross-Cultural Conflict in Jhumpa Lahiri's The Namesake and The Lowland: A Comparative Study." Research Inspiration 8, no. II (March 30, 2023): 17–21. http://dx.doi.org/10.53724/inspiration/v8n2.06.

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In Jhumpa Lahiri's novels The Namesake (2003) and The Lowland (2013), the author delves into the complexities of diasporic identity and cross-cultural conflict through the lives of her characters. Both novels explore themes of personal identity, displacement, and the effects of political and cultural forces on individual lives and relationships. The Namesake follows the life of Gogol Ganguli, a second-generation Indian American, as he navigates the challenges of dual cultural identity. Lahiri utilizes Gogol's unique name as a metaphor for his struggle with his Indian heritage and American upbringing, highlighting the tension between assimilation and cultural preservation. The novel emphasizes the importance of embracing one's cultural roots while also recognizing the complexities of maintaining multiple cultural identities. In The Lowland, Lahiri explores the lives of two brothers, Subhash and Udayan, and the woman who connects them, Gauri. Set against the backdrop of the Naxalite movement in India and the immigrant experience in the United States, the novel examines the challenges faced by immigrants as they navigate new cultural landscapes. Lahiri also explores the impact of political turmoil on personal relationships and individual identity, raising questions about the role of political activism and the costs of personal sacrifice. Both novels address the generational gap between immigrant parents and their American-born children, emphasizing the need for understanding and empathy in navigating complex family dynamics. Lahiri's exploration of cross-cultural conflict extends beyond the personal experiences of her characters to the broader context of Indian history and politics, underscoring the ways in which larger societal forces can influence individual lives. Ultimately, The Namesake and The Lowland serve as poignant reminders of the importance of understanding, empathy, and self-discovery in navigating the complexities of diasporic identity and cross-cultural conflict.

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Poulose, Sarah, and Lakshmi Rajagopalan. "The Naxalite Movements in India: Is it a Lost Cause." International Journal of Interdisciplinary Social Sciences: Annual Review 2, no. 3 (2007): 325–30. http://dx.doi.org/10.18848/1833-1882/cgp/v02i03/52299.

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Roy, Himanshu. "Interrogating the Maoists and the Indian State: A Study of Salwa Judum in Bastar." Indian Journal of Public Administration 63, no. 2 (June 2017): 284–301. http://dx.doi.org/10.1177/0019556117699742.

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Salwa Judum was a unique tribal-peasant movement that arose against the specific agenda of the Communist Party of India (Maoist) 1 (henceforth Maoists) in its full intensity in 2005 in the sub-region of Bastar ( baanstari, a Halbi word meaning the bed of or the land of bamboos) in Chhattisgarh. The movement began since January across different villages of non-Abujh Maad (the unknown hills of Madia/Koya tribes) sub-region that initially galvanised approximately 20,000 tribals. It was spontaneous and non-political (Prasad, 2012, p. 329). It was unique as the movement was against a ‘revolutionary’ group of Maoists and not against the state or against the zamindari system as most peasant movements in rural India were in the past. Its build-up was the culmination of suppressed anger of the tribals that had developed over decades against the Maoists also called ‘Naxalites’. It was a new and different phenomenon.

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Gupta, Dipak K. "The Naxalites and the Maoist Movement in India: Birth, Demise, and Reincarnation." Democracy and Security 3, no. 2 (August 3, 2007): 157–88. http://dx.doi.org/10.1080/17419160701374911.

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Laikwan, Pang. "Maoist revolutionary subjectivity: the Naxalite movements in India and the convergence between intellectuals and the revolutionary masses." Sixties 13, no. 1 (January 2, 2020): 36–56. http://dx.doi.org/10.1080/17541328.2020.1755200.

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Mandal, Gurudas. "A Study of Maoist affected Jangle Mahal." RESEARCH REVIEW International Journal of Multidisciplinary 7, no. 2 (February 20, 2022): 111–14. http://dx.doi.org/10.31305/rrijm.2022.v07.i02.019.

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Jangle Mahal is a barren and rugged land surrounded by hills and forests, sharing border Orissa and Jharkhand in the south- West of West Bengal. After a long period of Naxal Movement, Arms movement started again in West Bengal. In spite of century’s poverty and deprivation of the people in this region, no massive people’s movement has ever developed here since the independence. Even the land movements organized by communists during this period in other parts of the state did not significantly spread to this area. The Naxalist, first MMC group, and the peoples war group and finally after their unity, the CPI (Maoist) party try to organized the people since the 1980,s. the Maoists, no doubt are dedicated and self-sacrificing, working for the uplift and liberation of downtrodden people, though many have serious and reasonable differences with their methods. The Maoists gained the sympathy and support of the people of the jangle on the basis of the burning problems in the area. The simple indigenous people of jangle area had been alienated from the government due to government deprivation, The dominance of the ruling party, corruption in local government and the complexity of government machinery. After 2011 assembly election in west Bengal Trinamul congress (TMC) came into power led by Mamata Banerjee. The mamata’s government has initiated lots of efforts and welfare scheme to jangle mahal for peace and development. Although Mamata’s development agenda has undergone many changes in jangle mahal. But some important local issues still remain.

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Momen Sarker, Md Abdul, and Md Mominur Rahman. "Intermingling of History and Politics in The God of Small Things." Advances in Language and Literary Studies 9, no. 4 (August 31, 2018): 138. http://dx.doi.org/10.7575/aiac.alls.v.9n.4p.138.

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Suzanna Arundhati Roy is a post-modern sub-continental writer famous for her first novel The God of Small Things. This novel tells us the story of Ammu who is the mother of Rahel and Estha. Through the story of Ammu, the novel depicts the socio-political condition of Kerala from the late 1960s and early 1990s. The novel is about Indian culture and Hinduism is the main religion of India. One of the protagonists of this novel, Velutha, is from a low-caste community representing the dalit caste. Apart from those, between the late 1960s and early 1990s, a lot of movements took place in the history of Kerala. The Naxalites Movement is imperative amid them. Kerala is the place where communism was established for the first time in the history of the world through democratic election. Some vital issues of feminism have been brought into focus through the portrayal of the character, Ammu. In a word, this paper tends to show how Arundhati Roy has successfully manifested the multifarious as well as simultaneous influences of politics in the context of history and how those affected the lives of the marginalized. Overall, it would minutely show how historical incidents and political ups and downs go hand in hand during the political upheavals of a state.

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Xaxa, Virginius. "Book Reviews : DEBAL K. SINGHA RoY, Women in Peasant Movements-Tebhaga, Naxalite and After, Manohar, 1992, 158 pp., Rs. 175." Indian Economic & Social History Review 30, no. 2 (June 1993): 258–59. http://dx.doi.org/10.1177/001946469303000215.

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Sharma, Pradip. "Embodied Homo Sacer in Mahasweta Devi's "Draupadi"." Humanities and Social Sciences Journal 13, no. 2 (December 1, 2022): 52–63. http://dx.doi.org/10.3126/hssj.v13i2.49802.

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Foucauldian biopolitics ultimately turns into necropolitics when the regime incorporates state racism. This article analyzes the process of dehumanization of the homo sacer in Mahasweta Devi's story, "Draupadi" which entails the Naxalites Movement of India at the background and the state's hard power deployment to deter it. It excavates how the all caring biopolitical regime wields terror, exile, and imposes rampant killing over the penury-laden subalterns in Birbhum India. While resisting the death in life Dulna is killed and Dopdi is sieged, incarcerated, disrobed, mangled, and finally raped with impunity which replicates the ordeal of the Muselmann in Nazi Camp. The story flays the paradox of welfarism for the elite not for the poor in azad India. This article aims at the suspension of law and imposition of legal terror over the dalits. While probing into the unequal social praxis, and state sponsored bioviolence, Mahasweta's Draupadi dramatizes the stark outlawry and violence over subaltern homo sacer.

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Abraham, Jose. "European Trade and Colonial Conquest (vol. 1)." American Journal of Islam and Society 23, no. 1 (January 1, 2006): 105–7. http://dx.doi.org/10.35632/ajis.v23i1.1647.

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European Trade and Colonial Conquest is authored by Biplab Dasgupta, arenowned political and social activist from Calcutta who taught economics atCalcutta University and was a member of the Parliament of India for severalyears. He has authored many books on various aspects of India’s socioeconomicand political life in the post-independence era, such as the oil industry,the Naxalite movements, trends in Indian politics, labor issues and globalization,agrarian change and technology, rural change, urbanization, and migration.The present book primarily focuses on the evolution of Bengal’s economyand society over the precolonial period, beginning from prehistoric days.Even though there are writings on Bengal’s colonial history, we know verylittle about its precolonial past except for the names of kings, the chronologyof dynasties, and scattered references to urban settlements.Dasgupta shows a specific interest in highlighting the socioeconomichistory of the last two and half centuries, from Vasco de Gama’s journey toIndia in 1498 to the battle of Palashi in 1757. The author asserts that heexplores in detail the socioeconomic and political context of Bengal thatfacilitated the transfer of power to European hands, because historians generallyignore this rather quite long and critical period. He, therefore, commentsthat this is “less a book on pre-colonial Bengal” and more a book onEuropean trade and colonial conquest (p. vii). The book explains howEuropean commercial enterprise in Bengal gathered political power throughits control over trade and gradually transformed itself into a colonial power.Although the Mughals held political power during this period, the economicpower and control of the Indian Ocean trade routes were gradually slippinginto European hands.It is believed that Clive’s victory at the battle of Palashi led to the colonialconquest of Bengal. However, focusing on Bengal’s socioeconomic ...

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Dabat, Christine, and Thaís Craveiro. "A new ‘Brazilian Revolution’: maoism to struggle against militar dicatatorship in Brazil (1960´s – 1970´s)." Latin-American Historical Almanac 36, no. 1 (November 19, 2022): 219–54. http://dx.doi.org/10.32608/2305-8773-2022-36-1-219-254.

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In a world where Asia occupies again her historical role, after two centuries of European and North American domination – an “aberration”, according to Kishore Mahbubani –, the lega-cy of traditions from this continent in Latin American in-tellectual life and politics appears slightly. Thus maoism in-formed several political currents and generations of political activists, such as PCB, AP or PCdoB. Apart from definitions, they were interested in the way of thinking of Chinese communists, unlikely winners, which opened perspectives as to how to conceive revolution in Brazil in a way more cohe-rent with its historical originality, geographical complexity, and level of development. Aspects formerly seen as hindran-ces became beacons of hope: rural economic preponderance, especially peasant struggles in the Northeast or Maringa etc. Some examples from the continent favoured this bet. Ten years after the proclamation of the People's Republic of Chi-na, a Cuban revolutionary movement achieved power coming from the rural areas. The phrase “the countryside surrounds the city”, gaining power in the 1960´s, seemed to be realized here as well as with national liberation wars in Viet Nam, Asia, Africa and Latin America (Naxalites, MPLA, Sendero luminoso etc.). For young Brazilian activists, under strong repression from the military dictatorship since 1964, especially with AI 5 in 1968, maoism offered a new horizon. Apart from the change in model, perspectives opened in the arts, or currents such as feminism etc., the Little Red Book (although clandestine) representing an incentive to struggle, and a solidarity link with other fighters around the world.

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Kapedia, Ayesha. "The Naxalite Movement in India." HPS: The Journal of History and Political Science 2 (September 1, 2013). http://dx.doi.org/10.25071/2291-3637.37183.

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Mishra, Bijayani, and Mr Harshvardhan. "Remembering revolution: Gender, violence and subjectivity in India’s Naxalbari Movement." Vantage: Journal of Thematic Analysis, October 31, 2022, 133–35. http://dx.doi.org/10.52253/vjta.2022.v03i02.13.

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The book, as the title suggests, is about „remembering,‟ about „memory‟ of middle-class women (and men) who participated in the Naxalite movement in the wake of Naxalbari uprising in 1967 in West Bengal. The objective of the author is to present a feminist reading of the experiences of women revolutionaries, who participated in the radical left movement in Bengal, which was characterized above all by violence. The book deals with „memory‟ i.e., memory as a culturally and politically mediated concept; and thereby depends heavily on oral narrative methods to bring the readers „her story‟ of the Naxalite movement. The author employs multiple methods and uses a broad array of materials from cinema, literature, and memories to personal interviews (of 26 Women and 16 men on which the book is mainly based) to bring fore the subtle and intricate manner in which the questions of gender and violence were embedded in the early days of Naxalite movement. Remembering Revolution, as the author claims, is an attempt to fill the gap in gendered politics of left-wing cultures and practices of violence, a topic that has remained at the margins in the study of the radical left movement in India.

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-, Om Singh Shekhawat. "Left Wing Extremism: Evolution and Analysis of Government’s Initial Response During Period 1967-1998." International Journal For Multidisciplinary Research 5, no. 1 (January 8, 2023). http://dx.doi.org/10.36948/ijfmr.2023.v05i01.1341.

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This research paper aims at identifying the root causes of the Naxalite movement in India using the Ishikawa diagram. Additionally, an attempt is made to understand initial government responses during the period from 1967-68 to 1998-99.

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Dasgupta, Shriya. "“Tomar Santan Jano Thake Dudhe-Bhaate”: Exploring the Naxal movement through Bengali protest poetry." TEXT 27, Special 70 (July 31, 2023). http://dx.doi.org/10.52086/001c.88236.

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The Naxalite Movement was a radical left wing extremist movement that started in 1969 in the Indian state of West Bengal. Inspired by the ideas of Mao Tse Tsung, the combatants engaged in guerrilla warfare aiming to capture state power through armed insurgency, “annihilation line” that included the assassination of the representatives of the state administration and mass mobilisation. In the early 1970s, Calcutta, the capital of West Bengal, witnessed large-scale student participation in the conflict. It was suppressed by the State through the Operation Steeplechase, brutal police repression including widespread human rights violations. No political movement in post-independent India spawned as much literature, ranging from poetry to autobiographical narratives, as the Naxal Movement. Through a qualitative study, this paper attempts a critical analysis of the representative artistic expression by the Naxalites during the first phase of the conflict between 1969 and 1975. Drawing upon the poetry of revolutionaries such as Dronacharya Ghosh, Saroj Dutta and Timir Baran Sen, all of whom were killed by the police, along with the works of Naxal sympathiser poets like Sankha Ghosh and Birendranath Chattopadhyay, this paper aims to fill the research gap that exists in academia in the sphere of literary representation by the Naxal combatants.

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Arora, Bharti. "Rethinking powers of political: The national emergency and the J. P. movement in Rahi Masoom Raza’s Katra Bi Arzoo." Journal of Commonwealth Literature, May 16, 2020, 002198942091594. http://dx.doi.org/10.1177/0021989420915944.

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In this reading of Rahi Masoom Raza’s Katra Bi Arzoo (1978), the article proposes that the imposition of the National Emergency in India on 25–26 June 1975 should be perceived in the light of the politics of the preceding decades. The 1960s and early 1970s were riven by social movements such as the Naxalite movement, the women’s movement, and especially the J. P. movement. In highlighting this context, the article argues that Raza’s novel cognitively registers the making and unmaking of these sociopolitical movements to contest the dominant trajectories of Nehruvian developmentalism and its attendant processes of nation making. The fiction inscribes an alternative, performative aspect of the nation which has been marginalized by the grand rhetoric and dominant historiography of the nation state. Such an engagement will help locate the selected fiction in the interstices between ethics and politics so pertinent to the discourses on and around the social movements of 1970s. As Jessica Berman suggests: “Ethics as an attitude or activity within the sphere of community, rather than a set of common principles or a narrative domain, becomes essential to the ordering of our lives together, and to the ‘ensemble of human relations in their real, social structure’ that we might call politics” (2011: 25).

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Kamra, Lipika. "Self-Making through Self-Writing: Non-Sovereign Agency in Women's Memoirs from the Naxalite Movement." South Asia Multidisciplinary Academic Journal, no. 7 (October 14, 2013). http://dx.doi.org/10.4000/samaj.3608.

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Biswal, Debendra Kumar. "Incompatibility of Security Laws and Human Rights: Case of Naxalite Movement and Tribals in Odisha, India." International Journal of Social Sciences 9, no. 3 (September 25, 2020). http://dx.doi.org/10.30954/2249-6637.03.2020.7.

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Stoican, Adriana-Elena. "Layered Temporalities – Between Modernism and Postmodernism - in Jhumpa Lahiri’s The Lowland." English Studies at NBU, December 21, 2020, 249–64. http://dx.doi.org/10.33919/esnbu.20.2.5.

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The discussion approaches Jhumpa Lahiri’s novel The Lowland, aiming to trace the author’s positioning in relation to modern and postmodern assumptions. The argument follows the main character’s (Gauri) transnational trajectory, as she crosses frontiers in a journey that also spans large temporal dimensions. Gauri’s unconventional choices are to be interpreted in relation with her permanent interest in the nature of time that is also a part of her doctoral research in philosophy. Gauri’s professional goals and her personal destiny appear strongly conditioned by the political context of her pre-emigration days, i.e. the Naxalite movement. All the above suggest that The Lowland can be read as a novel with an implied message about the grand narrative of history in relation to time perception and the possibility of (female) identity formation. Whether Lahiri’s approach to these themes echoes a predominantly (post)modern outlook is the focus of the present analysis.

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Sarkar, Pritha. "Locating Women in the Naxalbari Movement: A Story of Resistance and Fabrication of the Individual Female Identity." Rupkatha Journal on Interdisciplinary Studies in Humanities 13, no. 2 (June 15, 2021). http://dx.doi.org/10.21659/rupkatha.v13n2.28.

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The objective in this paper is to explore the role of women in the Naxalbari movement by studying how a woman resists all the patriarchal authorities and carves her own space in a male-dominated movement through The Naxalites: A Novel (1979), a representative text on the Naxalbari movement in Indian English Literature. The Naxalbari movement (1965-1975) is the first peasant revolution within twenty years of Indian Independence that initiated in a small village named Naxalbari situated in the Darjeeling district of West Bengal. Though there have been many scholarly studies on the movement, the representation of women and their experiences in the texts on the movement in Indian English Literature has not yet been traversed upon. The paper, therefore, addresses this gap by studying the movement from the feminist standpoint through one of the representative texts. While on one hand, historical records show how women had been frontline warriors in the initial phase of the movement only to be marginalized with the spread of the movement; on the other, none of the chronicles on the movement recognizes the role of women and their contributions in it. Through the text of The Naxalites: A Novel, this paper engages with such problematic and contradictory location of women through the portrayal of a female character who attempts to change the whole direction of the movement with the aim to make it more sustainable. Thus, the paper tries to analyze women as a subversive force within the movement who represent the critical voice against the patriarchal framework by suggesting an alternative modus operandi while staying within the folds of the movement.

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Journal articles on the topic 'Naxalite movement'

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