Archive for May, 2018

Norway’s National Day ‘The 15th of May’

May 17, 2018

Congratulations to Norway on the 17th of May!
Gratulerer med dagen!

Today Norway is celebrating its constitution day, commonly called in this country, ‘The 17th of May’.

My hearty congratulations to the people of this country on their national day!

At present, Norway has become a multi-cultural, multi-ethnic, and multi-religious country. Despite many social changes, all people living in this beautiful, Nordic country have complete freedom to believe in any religion or reject religions and religious dogmas without any intervention, coercion or discrimination by the state authorities, unlike some countries like Pakistan, Saudi Arabia, Iran, etc., where discrimination and victimization of religious minorities on sectarian grounds is a common norm. The people have also complete freedom to choose any political party they want to without any dictate from any state organ.

Norway’s democratic traditions and its welfare system are a model of a modern egalitarian state.

There is no razzmatazz of military hardware, tanks and missiles or military parades on this occasion. On the other hand, Norwegians’ focus is on the joyous participation of school children and young people in the processions to the great happiness of the enthusiastic onlookers who throng the streets of Norway’s capital, Oslo. But the celebration of the 17th of May takes place everywhere in this beautiful country.

Hurrah for Norway!

— Nasir Khan, 17th May 2018

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Israeli massacres of Palestinians and the Russian government

May 14, 2018

Monday, 14 May 2018 13:57

Have the present Russian ruling elites ever done anything concrete to side with the struggle of the Palestinians who have continuously been brutalized by the Zionist state of Israel?

Palestinian mourners

Palestinian mourners gather around the body of a man who was killed by Israeli forces on the Gaza border [AFP]

by Nasir Khan

Russian publisher and writer Mr. Leonid Savin asks, “Why is the Russian Foreign Ministry silent on the murder of dozens of Palestinians by Israel?” To this question, I have no answer. I don’t know how the Russian Government views the Israeli massacre of the Palestinians today.

But I ask myself, and also other friends of the captive population of Palestine, “Have the present Russian ruling elites ever done anything concrete to side with the struggle of the Palestinians who have continuously been brutalized by the Zionist state of Israel?”

To my knowledge, the answer is, No. The Russian government has done nothing at all in support of the captive population of Palestine. However, some occasional words of sympathy by the Russians have been only window dressing, nothing more.

Only a few days ago, prime minister of Israel, Netanyahu, was invited by President Putin and his government as a guest of honour on the anniversary of the victory of the Soviet Union over Nazi Germany. In reality, that was an insult to the memory of millions of the Soviet heroes and heroines who laid down their lives to defeat the Nazi aggressors and save the world the Nazi slavery.

Now the successors of the Soviet Union thought it fit to make Netanyahu a guest of honour on the victory day! The leader of the Zionist state is doing exactly with the Palestinians what the Germans did with the Soviets. But President Putin is honouring that person and his terrorist regime. That is sad, but that is how it is. It is realpolitik in action.

On Karl Marx’s 200th Birthday Anniversary

May 5, 2018

–Nasir Khan, May 5, 2018

“All mysteries which lead theory to mysticism find their rational solution in human practice and in the comprehension of this practice.”
― Karl Marx

Karl Marx was born on May 5, 1818, in the Prussian province of Rhine, and died in London on March 14,  1883, at the age of 65. He was the most influential socialist philosopher and revolutionary thinker, whose ideas have deeply influenced the course of human history and human thought.

His writings cover philosophy, history, political economy, anthropology, social criticism, history, theory of revolutionary practice, and he himself participated in revolutionary activities. When he was a student at the university, he was deeply involved in the Young Hegelian movement. The members of this group in their articles and pamphlets criticized Christian culture. Feuerbach’s materialism was opposed to Hegel’s idealism. He reduced Hegel’s ‘Absolute Spirit’ to human ‘species being’.

Because of Marx’s critical articles in the Rheinische Zeitung, the government closed this paper. He went to Paris in 1843 where he made contacts with French socialist groups and emigre German workers. Here he met Frederick Engels and the two became friends for the rest of their lives. But his stay there was short. He was expelled from Paris in 1844.

After his expulsion from Paris, Marx, along with Engels moved to Brussels, where they lived for three years. After an intensive study of history, he formulated the theory of history commonly known as historical materialism.

In his theory of history, Marx accepted Hegel’s idea that the world develops according to dialectical process. But the two had different ideas about what the dialectic process entails. For Hegel, historical developments take place through the mystical entity called Absolute Spirit. Marx rejected the notion of Absolute Spirit, and said what moved society was not the Absolute Spirit, but man’s relation to matter, of which the most important part was played by the mode of production.

In this way, Marx’s materialism becomes closely related to economics. Human labour shaped society and material conditions determined the superstructures. The part played by labour, not some mystical Absolute Spirit, formed the basis of social life. Marx’s dialectal view of social change is shorn of Hegel’s idealist dialectics. The two stand on different levels and their philosophies of history differ.

For Marx, man working on nature remakes the world and in doing so he also remakes himself by increasing his powers. Marx wrote in the German Ideology, ‘Men have history because they must produce their life.’

Marx went to Paris in 1848 where the revolution first took place and then to Germany. But the failure of the revolutions forced him to seek refuge in London in 1849, where he spent the rest of his life.

He and his family had to face many economic hardships in London. His friend Engels helped him economically and he himself wrote articles as a foreign correspondent for the New York Daily Tribune for which he was paid reasonably well. But he and his family showed no interest to spend the money frugally, as a result they had unending economic problems.

However, the revolutionary thinker devoted much time to the First International and its annual Congresses. The rest of the time, he spent in the British Museum library collecting material and taking notes and analyzing the material for studies of political economy. In 1867, he published the first volume of Capital, in which he discussed the capitalist mode of production. He explained his views on the labour theory of value, conception of surplus value, accumulation of capital and the ‘so called primitive accumulation’ in the final part of the book. He had completed the volumes II and II in the 1860s, which Engels published after the death of Marx in 1883.

The profound analysis of capital, Marx undertook in the nineteenth century is still relevant to our understanding the global capitalism and the forces that control it. He had shown the tendency of capital under the general law of capitalist accumulation. A few own more wealth, but others have little to live on. A recent Oxfam report says that eight men own the same wealth as the 3.6 billion people who make up the poorest half of humanity. In the global economy, rich industrialists and producers take advantage of the global workforce that mostly lives in the global South. The abundant cheap labour from the poor countries is used to produce goods that are sold at high prices in the industrialized western countries.

The problem to end the exploitation of the working class people was a core issue for Marx, and his theory to end this exploitation can only take place when a more equitable form of society is created that stands opposed to the accumulation of capital by a few and the poverty or meager existence of the majority. That objective of a just and  humane society is not possible under capitalism.

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