The necessity of acknowledging poetry’s testimonial functions arises partly from its capacity to convey a certain brand of truth that is subordinated by totalizing narratives. If testimony emerges at a juncture of crisis of truth and representation, it must also be assumed that testimonial reading is necessitated by a political climate of crisis that demands newer representations of “truth.” Naxalbari has frequently found place in academic scholarship as a movement driven by the need to attain visibility—such a position necessitates a reading of its significance against the broader contexts of both political and personal involvement, and an understanding of the modes of political practice from the seemingly disjointed spheres of both political and cultural imaginations. The literature taken up for review in this paper aims to capture the polyphony of vernacular poetic expression from the literary landscape of Naxalbari. The paper argues for the necessity of the expansion of the category of “Naxal Sahitya” as a homogenized, geographically linear “Calcutta-Canon” of primarily Bengali-language literature. By employing translations of poetry from Bengali, Telugu, and Urdu, the paper attempts to retrieve disparate and strategic motivations for political involvement across different social locations. To transgress the unidimensional narratives of metropolitan activities within the hegemonic discourses of Naxalbari movement, it becomes necessary to destabilize the urban intellectual heritage associated with this body of literature. I explore these positionalities using two separate analytical models: the Gramscian intellectual and the flâneur. Finally, the paper explores the possibilities of re-constructing (or recovering, rather) a trajectory of Naxalbari—its ideological claims and their spatial reception—from its poetic representations, and how the different registers of class and special locations consciously play into these expressions.