Communist Party of India (Marxist)

The “new developmentalism” of the Communist Party of India (Marxist) in Kerala is an attempt to construct an alternative development model to the neo-liberal development. It is seen as a transition from the 1990s’ left confrontation with neo-liberal reforms, and as a convincible alternative in the globally acclaimed Kerala model of development. Even though the party reiterates its commitment to its basic class in pushing for new developmentalism, the real challenge is the quantum and levels of engagement with the Kerala model and neo-liberal development. Arriving at social and political consensus and bringing a social balance on the concerns of the marginalised and the aspirations of the emerging new middle class depend on the policies and strategies of the CPI(M).

West Bengal has a substantive presence of minority population with 27% Muslims and 5.5% Scheduled Tribes. They often have a ghettoised presence and political parties take special care to secure electoral dividends from them. After the end to the left regime in 2011, the Trinamool Congress in its second term has percolated in most of the traditional left bastions, especially among the ethnic and religious minorities. This paper explores the mechanisms of TMC’s percolation among the ethnic and religious minorities through “cultural misrecognition.” Through an ethnographic work on the promotion of cultural expressions and recent ethnic conflicts, it is argued that, while the organisation-based political mechanism has been put in the backseat, West Bengal is observing a rapid rise of primordial identity-based political practices.

The electoral and political debacle of the left in Tripura is a culmination of long-term social churning. Discontent among the tribal population as well as the divide between tribal and Bengali communities were effectively utilised by the Bharatiya Janata Party, which has led to precipitous erosion of the base of the Communist Party of India (Marxist).

The dynamics of the Sabarimala issue and its politics are analysed by trying to disassemble three intertwined features of the issue, namely the deep-rooted masculine performance in the Sabarimala pilgrimage, evolution of temple politics and the process of constituting the temple as a standard site of worship for the “Hindus,” and caste dynamics and Hindutva’s political desire.