Parrikar’s latest statement has nevertheless fulfilled an important task by introducing the idea of Naxalism into the Goan context. He has forced us to contemplate the place of acts of political violence as a way to address the injustices we are facing.
Any contemplation of acts of political violence must necessarily begin from the recognition that the act of political violence by the revolutionary or the activist is really the act of counter-violence. This fact was clearly pointed out at the multiple press conferences after Parrikar’s statement. The Goan people are victims of State terrorism. This is particularly true for those Goans in the mining belt who have silently borne this violence since Liberation. They are victims of State terrorism because the State refuses to recognise their right to a decent and dignified existence, and their rights to common property. The State encourages the privatization of common lands for the benefit of a few who effectively control the Government. When people protest peacefully and persistently, the violence of the State is unleashed on them, as has been done by the police in Colamb and Advalpal. Parrikar’s identification of Seby Rodrigues as a Naxal was another attempt to violently intimidate the people of
Very clearly then,
When Parrikar says that there are groups instigating people to violence, he continues to show his contempt of the intellectual capabilities of the citizen. One can be instigated only if one is not used to, or incapable of thinking. If people do take to more violent political acts, it is because they find no other way to express their anger and frustration toward the State. Parrikar himself does not deny that these feelings are rife in the mining area. The political establishment would do well to take note of this growing frustration in the State, and take steps necessary to prevent our collective slide into a spiral of bloodshed. Unfortunately rather than attempting to address the situation, they are still trying to maintain the status quo, where the system of an elected government responsible to the people is a farce. We have instead an elected government that is totally allied to the local capitalists in the State and does their bidding.
There are two broad options before the angry citizen in such a situation. One is the way of the mob, the other the way of the revolutionary. The violence of the mob is an unthinking violence. The mob does not really know why it does an act. It just knows that it is angry and does as it is directed. This violence eventually gets us nowhere, and is a violence that we do not need. It only serves as an opportunity for continued and heightened State repression and an eventual return to the status quo. Revolutionary violence on the other hand, is the conscious act of transgression by an individual or group that has an agenda for change. Such actions don’t necessarily call for destruction or bloodshed; in fact these may not even be necessary as Mahatma Gandhi, the greatest of the guerillas showed us. Consciously chosen acts of transgression of the rules that enforce silence is the way of the revolutionary. Every such action is no doubt prompted by the repressive State, but every action of the revolutionary disables the capacity of the State to act; it frustrates the logic of the State. An accumulation of a multitude of such conscious acts of transgression with a clear agenda in mind will get us a renewed