Political Quagmire and Glimmer of Hope

Govinda Neupane

During 1940s, 1950s and 1960s, the Nepali Congress contributed to create political awareness among the people, though it had several limitations. During 1970s and 1980s, the Communist Party of Nepal (Marxist-Leninist) was at the forefront of the movement that tried to rally people around the core agenda of societal transformation. During 1990s and 2000s (except the last few years), the Communist Party of Nepal (Maoist) not only continued the process of transformation at the grassroots, but also it provided alternative mechanism for people's governance and established de-facto state power in a large part of the country. Suddenly, the Communist Party of Nepal (Maoist) decided to chart a new course and signed 12-points agreement in Delhi. After traveling through bumpy roads, it has reached somewhere now, though many people including a large number of Unified Maoist cadres do not know where they are and which road they have to go through to reach their vague goal of establishing a people's republic. When the Maoists became the largest party in the constituent assembly and formed the coalition government under their leadership; there was hope, excitement and thrill all over the country. They had launched and continued people's war for more than a decade and their image was that of a revolutionary force free of corruption, nepotism, inaction, lethargy and submission to any kind of unjust pressures and pressure tactics. They ruled Nepal for about nine months. But, the day Unified Maoists vacated the seat of state power, their shining image had already been faded. They lost their revolutionary aroma and unmatched level of credibility. Moreover, people's trust on their ability, sincerity and rationality has also been questioned.

In a country like ours where a large gap exists between the rich and poor, highly educated and illiterates, urban and rural areas, city centers and peripheries, ruling nationality and oppressed nationalities and governing elites and the masses; democracy is just a phrase that refers to some sorts of rituals in certain intervals. These rituals include organizing 'elections', changing ruling elites in some situations and providing space to a few influential elites to bark. Moreover, the rituals also include sub-contracting or out-sourcing of state authority and functions either to crooks and cronies at various level of governance or to political as well as non-political apparatus or to powerful foreign countries. And, the slogan of democracy remains just an elitist rhetoric. Hence, E. N. Muller (1988, Democracy, Economic Development, and Income Inequality, American Sociological Review, 53, 50-68) rightly suggests that for a certain period of time, such countries need to be governed by a party which has radical change agenda to bring down the gaps to a manageable level. This tactical phase may help to build socio-political and economic infrastructure for full fledged democracy. In this context, the Maoists with their radical change agenda could have been the best political force to lead the country to narrow down the large gaps. But the Unified Maoists failed in implementing their agenda and created a situation that forced them to see the exit.

Now, the political process has proceeded to an unknown destination. The general perception is that this is nothing other than status quo ante. The new coalition has no comprehensive program (forget about the ritualistic 'common minimum program'), no cohesive functional mechanism and no credibility. They command no hope as every major party is divided into two groups involved in a fight-to-finish battle. Although, there is no commonality in regard to ideological affinity or programmatic responses, in each and every large party there are Unified Maoists' proxies and their diehard opponents. These groups are no less effective in pulling rugs under the feet of the government. The Unified Maoist-led government failed due to its over-talk and no action (except revenue generation); this government may fail due to less talk and more actions. These actions may include but not limited to daily in-house wrestling, cut-throat competition at the fertile ground of corruption and appeasement in the front of law and order so as to prolong their days in power. The angry Unified Maoists will try to bring down the government by any means at their disposal. Hence, the serenity of villages may end soon and political parties may enter into gang wars giving sleepless nights to ordinary villagers. The cities and towns are already tumultuous and chaotic, anyway.

We need radical transformation of the society. To lead the process of momentous transformation, we need strong and popular political and social forces, which have radical change agenda that addresses inequality, injustice and serious socio-economic and political gaps. Here, it would be desirable to examine the existence and roles of such forces.

The 'famous' 'Civil Society Leaders' have been busy in projecting themselves as the savior of the Nepalese nation and are busy being overly visible. This coalition of former bureaucrats, technocrats, NGO professionals and sidelined political personalities as well as unsuccessful political leaders has been making noises and is creating certain imagery that there is still space for hope from them. In essence, they could bring neither change in the fundamental base of the society nor they could influence in designing the political superstructure of a nation. At best, they can influence to this or that insignificant events or decisions of the government or a political party. Unfortunately, they are projected as supper politico-social functionaries who could influence the future course of a nation. They themselves are in such illusion. Hence, it would be a rational conclusion to see them neither as saviors nor as instrument of substantial change.

Many NGOs behave less like national socio-organizational mechanisms and function more as sub-contractors of the multilateral, bilateral and private (including northern voluntary agencies) donors. They are after green grass; and conflicts, disharmony, inequalities and injustices in Nepal are their pastures. Hence, it is only logical that they never wish to cut down the size of their pastures.

The professional organizations including lawyers association, medical association, engineers' association, university as well as school teacher associations, nurses' association etc, are among the most positive contributors in the process of change. They have contributed in the past, they are contributing most meaningfully today and we could expect they will continue to make wonderful contributions in future. The more they remain apolitical, the better. Only when a national political calamity is imminent or a dawn is at the doorstep, they are welcome to intervene in the political process directly, that too for a brief period. By and large, they did the same in the past and they are doing the same today.

The nationalities' question in Nepal is one among the unresolved issues. The activists and organizations of oppressed nationalities are involved in a tireless struggle to emancipate themselves from oppressive Khasa (Bahun, Chhetri, Thakuri and Sannesi) rule. Therefore, they are launching movements to establish autonomous regions of different nationalities. Many intellectuals and politicians, particularly of Khasa origin, are busy propagating that these movements could lead to Nepal's disintegration. Disintegration has its seeds in Khasa chauvinism and not in the oppressed nationalities' liberation endeavors. If Nepal stays stronger, it would stay stronger as the wonderful rainbow federation of different nationalities' autonomous regions/provinces/states. Hence, the forces that are spearheading these movements are contributing to the transformational process that builds a shinning Nepal. Multiculturalism and federalism are the two basic ingredients that are necessary to translate the slogan of a new Nepal into reality. The organizations leading the movements for Limbuvan, Khambuvan (or united Kirat), Madhesh, Tharuhat, Tambasaling, Tamuvan, Magarat (or united Tamumagarat), Khasan, Newa (or Nepah) are the torch bearers of multiculturalism and federalism. These endeavors deserve appreciation, support and salute.

There are political forces, which commanded strong popular support in the past, but now they are just like any other forces of status quo. The lead force in this category is none other than the "Madhesi Jan Adhikar Forum" (Madhesi People's Rights Forum). Now, Madhesi Jan Adhikar (Rights of the Madhesi people) is just a begging pot for them. But they are not small-time beggars; they ask for ministerial berths. Eventually, these forces may not lead the process of transformation as people have already seen their greed, opportunist character and betrayal of their commitment. The Tarai Madhes Loktantrik Party (Tarai Madhes Democratic Party) is, somehow, an exception. Until now, they have successfully maintained their image of a force, which is committed to emancipation of Madhesi people.

A taxi driver from Butwal shared his frustrations and difficulties in managing daily survival and also shed light on some hopes. After a bit long conversation, he shared a secret that they had collected some money and wanted to donate that money to Matrika Yadav. Answering my question of selecting Matrika Yadav, he told that he (Matrika Yadav) sounds the only leader today who has no personal ambition and greed. So, the taxi driver's small community of transport workers collected some money and were trying to get touch with Matrika Yadav or his comrades to hand over that money. This sounds as a petty story. But the story states that the people at grassroots know the value of integrity, sincerity, trust and courage. Now in Nepal, the Communist Party of Nepal (Maoist), the reactivated party led by Matrika Yadav is one such party with radical change agenda and also it commands credible image. The reactivated Communist Party of Nepal (Maoist) could be very small at this moment, but its support base is quite large. They could grow very fast. They are rich with invaluable experiences. They need refinement, correction and realignment. Moreover, they need to develop collective leadership in place of personality cult that over emphasizes on one-man's charisma. They could be one among the major instruments of change. And, together with other progressive political as well as social forces, they may lead the course of historic transformation of the Nepalese society. Thus, the rays of hope are not vanished. The forces that are playing pivotal roles for societal transformation are not absent. Certainly, the road is rough and tough and the weather is foggy, but the caravan has been marching forward energetically.

June, 2009

Posted on www.nepalipost.com (english section/news) on June 08, 2009