Netaji Thought

Netaji Thought
Founder	Sheru Ramprasad
Ideology	Arthani nationalism Cultural nationalism Socialism Councilism Collectivism

Netaji Thought, or Netajism, is an Arthani political philosophy that builds upon councilism and the ideology of Sheru Ramprasad, known by his honorific Netaji. It was developed and codified by the Arthani dominated Satrian Section during the 1960s, although it would not be formalised until 1994. Netaji Thought is considered to be Councilist political theories and policies adapted for Arthani circumstances and history. Although the ideology is named after the Arthani revolutionary leader, it does not necessarily reflect the personal ideologies of Sheru Ramprasad, but rather the official ideology of the Satrian Section and the People's Volunteer Organisation.

Netaji Thought promotes the formation of a councilist federation united by a pan-Arthani national identity based upon an adaptation of socialist patriotism. It promotes social cohesion and cultural harmony between ethnic groups to create a harmonious society. It supports a variation of socialism, centered around a market socialist economy to unite the people of Arthasthan and develop the country. In order to implement these ideals, the ideology supports the creation of a united front of Arthasthan's ethnic groups and social classes led by the Satrian Section.

Components

Nationalism

The central concept of Netaji Thought is the creation of a pan-Arthani national identity, instead of a pan-Satrian identity. Netaji Thought places the creation and continuation of a Arthani national identity as essential to the country's continued existence as an independent state. Sheru sought to establish an national identity by adapting the socialist patriotism promoted by the Pardals into a pan-Arthani nationalism that could unite Arthasthan's culturally and religiously diverse population. He argued that since Arthani nationalism is a pan-nationalist ideology it would unite people into a common cause instead of dividing them. Although Netajism does not go as far as to deny the existence of ethnic groups like Sattarism, Sheru supported actively downplaying and suppressing all ethnic identity in favor of a pan-Arthani identity. Instead Netaji Thought promotes a united "socialist Arthani consciousness" and "Arthani socialist patriotism" to discourage ethnic identity among Arthasthan's peoples. Sheru endorsed the concept of an "organic Arthasthan identity" formed from a harmonious symbiosis of a sense of belonging to the Arthani federation as a community and the collective experience of the Liberation War.

Thus Netaji Thought explicitly rejects any kind of ethnic nationalism, labeling it as bourgeois nationalism and declaring it unworkable for Arthasthan's multiracial and multicultural society. Instead it promotes the multi-ethnic cultural unity of the people, and defines ethnic groups as "sub-divisions" of the Arthani people. Sheru wrote in 1937 that "Arthasthan is of many races, languages, religions and cultures; to center an identity on any one would only serve to divide our country." As a result, he and other members of the Satrian Section vehemently opposed support of ethnic nationalism and especially separatism by any ethnic group. They believed that the country's ability to achieve prosperity and defend its independence rested upon a single national identity.

Councilism

Netaji Thought embraces a councilist system of governance in order to establish what Sheru called a "peasants' democracy" in Arthasthan. Netajists embrace most concepts of councilism such as federalism, direct democracy, localism and nonpartisanism, which it views as ideal qualities which are already rooted in Arthani culture. Therefore Netajists reject most forms of governance as unfit to rule Arthasthan, especially liberal democracies which it considers as a bourgeoisie democracies.

Local councils form the basis of governance in Netaji Thought.

Netajism views the traditional tribal power structures originally used by country's overwhelmingly rural population as archaic and reactionary. However Sheru argues that despite its flaws the tribal system, especially the elder-led tribal councils, are already structured similarly to the foundations of the councilist system. In addition its proponents recognized that outright abolishing the tribal system and introducing a foreign system of governance would be incredibly difficult and would led to widespread anger and resistance. Instead Netajists advocate co-opting the existing traditional tribal structures and reform them into more egalitarian and pluralistic structures. These reforms include shifting to a tribal council from one person rule, expanding participation in tribal councils to all adults, and establishing a solely ceremonial and organisational leadership.

According to Netaji Thought, the councilist system would establish a framework for the organic introduction of democracy thereby bringing greater peace and prosperity to the people of Arthasthan. Introducing and increasing pluralism in existing community councils would transform them into "popular councils" where all adult members of the community can participate in the political process. According to its proponents, councils in higher tiers would cover greater geographic areas and consist of representatives from local popular councils in the region. These councils would serve as the higher units of governance and as unifying institutions where citizens can address common issues and conflicts.

Sheru rejected the concept of the state, viewing the highest level council at its highest level acting as a federal "coordinating polity" representing the will of the Arthani people. The highest council would have authority over all lower councils, but would not be able to directly override the decisions of a lower council. Nevertheless the polity would have full authority over certain affairs, such as foreign policy and national defence.

Socialism

Netaji Thought promotes its own interpretation of socialism, which it claims is adapted for Arthasthan's unique cultural and economic situation. The ideology views the main purpose of socialism in Netaji Thought is to promote economic equality and independence from colonialist powers, which would help achieve a unified Arthani society. The goal of creating a classless society found in traditional socialism is only mentioned in Netaji thought in the context of unifying Arthasthan's peoples. Other concepts that significantly differs from traditional socialism are its partial rejection of confiscation of private property, the seizure of the means of production, and class conflict. For these reasons, it has sometimes been accused of revisionism which its proponents strongly deny.

Netaji Thought rejects capitalism, denouncing it as an individualist economy run by the international bourgeoisie. Furthermore it rejects state socialism, arguing that the state would only subjugate the worker to an inefficient means of managing the economy. Instead it advocates for an economy based upon the principles of equity, solidarity, diversity, workers' self-management and efficiency. This would be achieved by a social revolution led by the Satrian Section to create a market socialist economy that revolves around "patriotic" organisations. These organisations consists of both employees and employers to mutually organize and control economic activity while remaining accountable to the people. These organisations would consist of regional federations of local cooperatives governed by its workers and supported by its consumers.

The ideology partially rejects the concept of class conflict. To a certain extent, Netaji Thought has a less hostile view of what traditional socialism considers the bourgeoisie. It views that all people of Arthasthan who supported Netajism, regardless of wealth or social position, were ultimately oppressed by Etrurian imperialism. These includes groups such as tribal landowners, merchants, and other Arthani nationalists, that would be considered part of the petite bourgeoisie in traditional socialism. To reconcile this contradiction, Sheru argued that because of Etrurian imperialism, they were ultimately all part of the proletariat resisting what it considers the bourgeoisie. In Netaji Thought the bourgeoisie were Etrurian settlers and those who cooperated with Etruria and did not defect. It views the Etrurians as a fundamentally "haute bourgeoisie society" who exploited the people of Satria for over a century.

Netaji Thought's partial rejection of confiscation of private property and the seizure of the means of production stems from its focus on Arthani national liberation and its view of class conflict. The ideology advocates for the confiscation of the private property of the "bourgeoisie" and its redistribution to the "proletariat" like other forms of socialism. However because of its views on class and class conflict, these policies were solely targeted at Etrurian colonialists and those who sided with them. As a result, Netajism allows the right for the proletariat to own private property; however it strongly encouraged moderation to combat materialism. To encourage it, Sheru believed that the means of productions should be spread as widely as possible among the proletariat.

Netajism places the Satrian Section at the center of a united front for national liberation. The Section would consist of the Arthani petite bourgeoisie, working class, peasantry, and the intelligentsia who embody the traits promoted by the Revolutionary Values. Its members would abandon existing clan ties in favor of a unified society. The Satrian Section would lead the socialist revolution in Arthasthan, guiding its people toward the formation of a socialist society, and overseeing Arthani societal development.

Collectivism

Netaji Thought advocates for a single united Arthani society centered around a socialist moral code known as the Moral Code of Socialism. The Code was centered upon Sheru Ramprasad's personal values of "industriousness, thrift, integrity, righteousness, tolerance, and selflessness" in order to serve the people and the Section. In addition to his personal values, Sheru wrote about "socialist morality" throughout his life, criticising the clan system and their strong ties that emphasises the clan's self-interest over the wider society. He described it as a moral failure that leads to division among Arthanis and further moral corruption. These Values were initially not codified and instead where a broad set of guidelines.

In 1971, the Satrian Section's Office of Ideological Development introduced the Code, which was adopted by the Central Council. The Code adopted Sheru's personal values and codified it into a list of twelve moral rules, covering personal morality and ethics. The Code is not a concrete rules of conduct, but instead centered around rules of attitude and a person's relations with society. Among its provisions, it promotes loyalty to socialism, awareness of social responsibilities, intolerance of the violation of social interests, a modest and non-materialist lifestyle, opposition to capitalist exploitation, and a sense of socialist brotherhood.

Netaji Thought postulates that individuals who follows this collectivist ethos would "ascend" past cultural, ethnic, and linguistic differences to create a single socially homogeneous Arthani society. The ideal Arthani individual that embodied the Code in their daily lives would be selfless, learned, temperate, and enthusiastic for the socialist cause, with loyalty only to Arthasthan and not to ethnic or familial ties. Combined with nationalism, these Arthanis would lead to the birth of a united Arthani people and the creation of a new society with a singular purpose. This new Arthani society would be without conflict or exploitation and united in socialist solidarity to ensure Arthani prosperity and independence. The members of the Satrian Section and the greater socialist movement were expected to follow and embody these qualities as both as a role model and an archetype for others.

See Also

• Imaharism
• National Principlism
• Sattarism