We Are The Makers Of Our World ; Let Us Remake It !

If we are to consider the powers and ideas that are at work in countries like India, Pakistan, Bangladesh etc. it is easy to understand that they are not stable democracies. The present global scenario gives us some idea regarding the new wave of Islamo-fascism taking root in Libya, Egypt, Tunisia, Turkey etc. They are astonishingly successful either in capturing power or remaining as the dominant threat to individual liberty when viewed from the democratic point of view. From the Humanist, Rationalist, Skeptical and Atheistic perspectives, genuine democrats are always marginalized individuals or communities in these countries. The situation poses the grave problem of the role of humanists before, during and after elections as also the ‘how’ of their work as agencies for change. It must be possible for secular democrats to create telling impact upon the political losers as well as winners , even while their work is perhaps limited to the cultural field . Radical Humanists have long back considered this aspect. The inquiries have led to the concept of ‘Partyless Democracy’ (ie., political activity without parties )in which activists will go on working to create and spread democratic values among the voters, continually pressurizing the political groups and parties . Initially starting as study groups and discussion groups, the initiatives can take the form of ‘Citizens for Democracy’ , ‘Peoples’ Committees’ etc.. These are not intended as bodies striving to capture power. Though hoping for Radical changes, these groups won’t form political parties. The terms ‘Winners’ and ‘Losers’ become unnecessary. The fact is that the work of education for enlightenment is not a temporary make shift arrangement, but a continued effort for creative development. This idea is sure to be dismissed at the first instance itself by totalitarian forces. For them such endeavors are scoffers, construed as counter revolutionary. However, historical experiences have taught the human race very many things. The Radical Democratic idea put forward by M N Roy deserves to be put to test in the unstable democracies. This necessitates a clear understanding of how our notions of democracy and governance sprouted and developed and whether they actually are concepts that satisfy the requirements connoted by their definitions. The entire practice in the western world remains open before us which can be critically assessed. Perhaps it is better not to re-phrase the original ideas of Roy and his comrades in my own words. Hence, I am giving below the relevant sections in Roy’s own words which I believe will contribute to the clarification of related concepts.

I. Education for an Ideal State

1. “One of the oldest sages, Plato, attempted to visualize the possibility of an ideal State. He was the first to formulate a democratic theory based on the experience of the practice of direct Democracy in the Greek City States. On the basis of that experience of the politics in the market place of Periclean Athens, he came to the conclusion that Democracy presupposes education. Even when democracies were composed only of a few thousand people, voters could be misled, unless they were educated. This ancient wisdom is even more true in our time. Those who are trying to give democracy a chance to be practised must realize that without education democracy is not possible.” (1)
2. “But experience has proved that education measured in terms of literacy alone does not create guarantees for democratic government. What is needed is a different kind of education, an education which will not be imparted with the purpose of maintaining any given status quo, but with the sole purpose of making the individuals of a community conscious of their potentialities, help them to think rationally and judge for themselves, and promote their critical faculties by applying it to all problems confronting them. No government promotes that kind of education. The purpose of government education is to create mental conformism. You have to sing patriotic songs, salute national flags and read patriotic history as compiled and edited by governments, so that all people be merged in to a homogenous collectivity and forget that they are individuals endowed with certain sovereign faculties and entitled to be free. Hence there is danger in the demand that governments provide all education, especially in backward and largely illiterate countries. Because, Democracy will not be possible until people are taught to remember precisely their critical faculties which governments naturally fear, and apply them for the administration of their community. And this is not taught under government- sponsored systems of national education.” (2)
3. “Other ways and means must be found to create that atmosphere of intellectual awakening which is the precondition for democratic practice. Such an intellectual resurgence of the people will take place together with the resurrection of the individual from the grave of the mass. Only when the monster called the mass is decomposed in to its component men and women, will an atmosphere be created in which democratic practice becomes possible, in which there can be established governments of the people and by the people. In such an atmosphere, it will become possible to practice direct Democracy in smaller social groups, because to make individuals self reliant, they must be freed from the feeling of being helpless cogs in the wheels of the gigantic machines of modern states, which allow them no other function than to cast a vote once in several years, and give them no idea of how governments function, so that they cannot even effectively help their government, if they wanted to.” (3)
4. But once the precondition is created, that every citizen and voter will have a minimum degree of intelligent understanding and the ability to think and judge for himself, then this helplessness and hopelessness of the individuals will disappear; they can create local democracies of their own. The voters need no longer remain scattered like isolated atoms. They can organize themselves on a local scale into peoples’ committees, and function as local republics, in which direct democracy is possible. Then at the time of elections, these people will no longer have to vote for anybody coming from outside; they will not only discuss in their committees the merits of candidates presented to them for taking or leaving, but nominate their own candidates from among themselves. To create this condition is the most important political activity.” (4)

(to be continued)
1. P.58, ‘ Politics Power And Parties’, M N Roy,AjantaPublications, Jawahar Nagar, Delhi,110007
2. Pp. 58- 59, ibid
3. P. 59, , ibid
4. Pp. 59- 60, ibid

Comments on: "Radical Humanist Democracy – I" (1)

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