Q 1. We know what there is to know about Marxism through available literature and the general truisms about the creed have become a part of common intellectual discourse. What is the practical relevance, today, of revisiting its theoretical and scholastic heights which are often difficult to climb?

WELL, today, in I997, India reaches its 50th year of independence. But instead of celebrating its Golden Jubilee with unanimity and consensus, the nation-state stands at a crossroad. The rich are ranged against the poor, communities against communities, caste against caste, industrialist against worker, industrialist against industrialist, politician against the people, politician against politician. Every one agrees that the economy is in crisis and structural reforms are needed. But while one group argues about a globalised economy and a pro-multinational path, others propose the radical opposite. There are plenty of arguments which strike a middle path further complicating the scenario.

What is more, many ideals of the freedom movement actually stand on their heads. Secularism is giving way to soft and hard communalism, self reliance to dependence and socialism to the naked rule of the big bourgeoisie.

50 years of Indian independence also mark 72 years of communist movement in India. The movement had once held the promise of change and revolution. But today it is passing through an acute phase of trials, tribulations and transition. The same holds true for post-independence artistic and literary currents and Indian culture in general.

The international situation is also similarly riddled with contradictions. After the collapse of the Soviet Union, The 'End of History' was predicted. Instead, we are seeing the revival of old conflicts, rapid advances in technology, fresh threats to the environment, and a new millennium fast approaching hell bent on exploding the established contours of theory and practice.

Earlier decades of the 20th century were perhaps no less exciting and conflict ridden. But people knew what was right and what was wrong, who was the enemy and who was the friend — they, in short, had an ideology.

This absence of a way of seeing, understanding and changing the world ts a speciality of our times. And Marxism steps in at this point : not as a scholastic exercise but as a political and philosophical weapon in the hands of the industrial workers, peasants, white collar employees, women, professionals, believers, non-believers, party cadres, leaders, in short people of alt denominations grappling with the spiritual and material issues of the day.