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Friday, January 27, 2017

People's war in Peru: Open popular committees (1980s, early 1990s)

Recently I posted an article on examples of Marxist democratic countries and Marxist democratic institutions. Here is one more example of democratic institutions set up by the Communist Party of Peru (Shining Path). They had democracy set up on local levels of their new society.  -សតិវ​អតុ
Translated from French by Google:

By Serve in Home
The conquest of popular power is the central objective of every revolution. Under the conditions of each, the task is to begin to implement it in part, in the form of open popular committees.
These committees are made up of five members, called "commissioners" because they are commissioned by the masses and can be revoked by them at any time. They are appointed by Assemblies of Representatives who, wherever possible, are elected by People's Assemblies from the whole population of a given village or sector. They are led by the Party and consist of communists, peasants and other local progressive forces. Their mission is to begin to create a new policy, a new economy and a new culture in the countryside, as a preparation to be able to do it across the country.
Among the five commissioners, the Secretary represents the Party and the proletariat (present mainly in the campaign through the Party). The Security Commissioner, also a member of the PCP, is responsible for the defense of the New Power by the local population as a whole, organized in militia, alongside the local guerrilla forces and the main forces of the People's Guerrilla Army. It also means preparing for the tactical withdrawal of the inhabitants of the area if necessary. He or she is also responsible for police powers and takes action against counter-revolutionaries who attack the New Power and against common criminals who harm the masses. Theft, drugs, persistent intoxication, prostitution, gambling, violence against women and children, rape and other plagues that have for so long prospered under the protection of the old established order are now being suppressed.
The Production Commissioner directs the organization of the new economy based on a new type of social relations. The land is divided and distributed first among those who do not possess it, and only then, if there is anything left, among those who possess few, on the basis of the number of members of the family. The land is given to the family as a whole and not only to family fathers or men in general (to young people who wish to leave their parents and to found their own family is also given land). But if the possession of the land is personal, the seeds and harvests are collective and organized by all. The Commissioner shall ensure that the lands of elderly persons, widows and orphaned children are maintained. He or she also organizes the production of direct ownership of the Committee, such as raising poultry or cuyes (guinea pigs, equivalent to the rabbit there), as well as collective irrigation works.
Frequent changes are made in plants and cereals grown to allow the Bases of Support (groups of several popular committees) to be as self-sufficient as possible. The Committee is concerned with the scientific selection of seeds and the diversification of crops. With the efforts to replace chemical fertilizers dependent on importation, all this puts an end to the need to go into debt. These measures and the abolition of rents ("rents" for agricultural land) free the peasants from the heavy burden of government bureaucracy, which for so long sucked the blood of agriculture, and the tyranny of local potentates whose power on land, control of credit and inputs was exercised in the most arbitrary manner. These new relations of production and exchange, designed to satisfy the needs of the People and the People's War, free the productive forces from their barriers and improve productivity. In some cases even embryos of clothing and work tools are developed, so that the Bases of Support are even more self-sufficient.
Small and medium-sized traders are allowed to continue their important activities; In fact, for them also it is a liberation. But the open popular committees also organize the exchange activity. This may mean, locally, a People's Fair in which the goods can be sold directly from the producer to the consumer or traded. It also means convoys of mules that can safely cross the mountains and allow trade with other localities because the Bases of Support can not be totally self-sufficient and the Party must take care of the solution of this problem.
As the revolution gets militarily stronger and its political power begins to be relatively consolidated in a number of areas, these

[To facilitate the understanding of things, it is possible to take this page (little glorious) of the history of the PCF:
"On September 24, 1922, a report was unanimously adopted by the Second Inter-Federal Communist Congress of North Africa, and said that" what characterizes the indigenous mass is its ignorance. , The main obstacle to its emancipation. "Thus envisaged," the emancipation of the indigenous populations of Algeria can only be the consequence of the Revolution in France. "" Direct communist propaganda among the Algerian natives ... is Currently unnecessary and dangerous. ""

... and to extrapolate it to the Peruvian situation => in Peru too, after the premature death of Mariátegui (the main communist theorist of the colonial situation of the country), for the "Marxist" left with mainly criolla (white, Spanish, although it is less a matter of European physical appearance than of lifestyle), the "main problem" and "obstacle to the emancipation" of the "Indian" was his "ignorance"; Its only salvation integration with the working class of the cities and the interbreeding both biological and progressive cultural; And its emancipation "necessarily" a "consequence" of the "revolution", or rather of the electoral takeover or military coup of this "left" - there in Lima - the creature of Spanish colonialism separated from the metropolis in 1821 .
At the "best" one "thinks very strongly of him" and is celebrated in a mythologizing way, "good savage" in a sense, like Haya de la Torre in his time (before drifting ever more right to try to win the elections ) Or in a more contemporary way the mandarin and talkative parrot Quijano (who at the time of going to the end of the consequences of his brilliant analyzes, did little if not conferences "even in the dark" and to perfer on the massacres Of Fujimori by referring implicitly back-to-back the Power criollo murderer and the only armed and organized resistance consequent to him).
Until one day in May 1980, in the Andean countryside of Ayacucho, the ballot boxes of the semi-decennial ballot collection by local (including "left") political caciques ... and Begin to rise in thousands by the ignorant and despised forever, sounding the time of the reparcelling of Inkarri, the return of Tupac Amaru in the form of millions ("I will return and I will be millions")!

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