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Smash & Grab: Annexation of Sikkim—A Review

How does a country merge with another? Does a referendum held within 72 hours have legal validity? How do foreigners play in domestic issues? Indian journalist and editor Sunanda K. Dutta-Ray, who was close to the Chogyal of Sikkim (Sukhim/Denzong), explores these issues in detail in Smash & Grab: Annexation of Sikkim.

Book Cover of Smash & Grab: Annexation of Sikkim by Sunanda K. Datta-Ray

A Brief History of Sikkim

Independent Existence and British Shadows

Sikkim had an independent existence even before the Treaty of Sugauli between Nepal and the British East India Company in 1815. In 1642, Phuntsog Namgyal had become the first Chogyal of Sikkim. The term Chogyal is derived from Tibetan, which means ‘the gyalpo (king) who defends the chho (Dharma). After the Treaty of Tumlong in 1861, Sikkim, which was a British protectorate, became a protectorate of India when India became independent.

Plights as the Protectorate of India

Ever since India became independent from the British, the feeling that a republic should not have a monarchical protectorate had developed in the Indian administration. Nehru did not consider it a big deal. But in 1951, China established complete control over Tibet. After the Tibetan uprising in 1959 and the war with China in 1962, India became suspicious. Due to the religious-cultural ties between Lhasa and Gangtok, fearing that China might also take over Sikkim, India came to the side of annexing Sikkim.

However, since it had a democratic image and had helped Bangladesh gain independence, it was not possible for India to launch a direct military attack. Similarly, India controlled the communications, foreign affairs, and resources necessary for the development of Sikkim. The British colonial period also continued to interfere internally through political officials and chief executives.

Shifting Demographics, Politics, and Indian Interests

After the British protection, Nepali-speaking traders entered Sikkim, which was created by the Bhutia-Lepchas, in large numbers. By the 1970s, the Bhutia-Lepchas were only 25 per cent, i.e., a minority in their own country. However, since the power was with them, the majority Nepali-speaking people were afraid that something would happen. There were Kazis of all castes, but their power was waning as the Chhogyals had limited authority. During the power struggle, they began to seek democratic rights.

Lendup Dorji was one such Kazi. He did not have a good relationship with the Chogyal Palden Thondup Namgyal, who was based in Kalingpong. The rift between them widened after the Chogyal married Hope Cook and the Kazi married Elisa Marie. The Chogyal, who was trying to make Sikkim independent, lost popularity due to the Indians and their propaganda. A dictatorial rakshyah became his public image. On the other hand, leaders like the Kazi, Nar Bahadur Khatiwada, and Ramchandra Paudyal, who were trying to establish democracy, became widely praised.

With the involvement of Indian political officials, diplomats, Prime Minister Indira Gandhi and the intelligence agency RAW, the Chogyal was constantly weakened, and after the 1973 movement, the Kazi was gradually made powerful. Ashok Raina’s ‘Inside RAW’ says that this movement was run by RAW. However, the real power lies with the Indian Chief Executive. B.S. Das starts working above Chogyal. After him, B.B. Lal becomes the Speaker of the Legislative Assembly and even assumes the powers of the Chief Justice.

The Referendum for Annexation of Sikkim

On April 14, 1975, he proposes the merger of Sikkim with India after the referendum. But Dutta-Ray makes a big question mark about the plebiscite being announced on the 10th, the voting on the 14th, and the results coming out overnight from remote places. Most people did not understand what the voting was for. Most of them thought it had been done to remove Chogyal as the head of the nation. Even journalists were not given proper access during the polls. Nar Bahadur Khatiwada later sent a memorandum to Morarji Desai, the Prime Minister after Indira Gandhi, saying that they were deceived. Former Prime Minister of Nepal Bishweshwor Prasad Koirala said that there was no referendum in Sikkim.

My Feelings on the book Smash & Grab: Annexation of Sikkim

Reading about how the simple-minded Chogyal and leaders of Sikkim were manipulated by clever Indians, I felt love for Sikkim and anger towards Indians. The Chogyal also seems to be at fault for not understanding the geopolitical pressures. Moreover, he could not reconcile with Lhendup Dorji on common national interests. Dorji, too, was so blinded by the prospect of gaining power over the Chogyal that he did not understand that he was only a pawn in the grand chessboard of geopolitics.

Datta-Ray weaves movie-like stories of characters, some of which are extremely moving, especially at the beginning. The ending, however, is abrupt. Since the book was first published in 1984, nine years after the annexation, the aftermath of the annexation could have been included, but it is not there. Moreover, the book has a high level of vocabulary, which slowed my reading.

One problem I have realised in reading the history of Sikkim is that there are several points of view. Smash & Grab: Annexation of Sikkim is biased towards Chogyal in the book. Angles from the “revolutionaries” in Sikkim, Indian bureaucrats, diplomats, and RAW agents portray different pictures. I will be back with those perspectives as soon as possible.

रमितेको आवरण

रमिते : सभ्यताको पहेली बोकेको उपन्यास

नाइटका मुख्य गायक तथा सङ्गीतकार जेसन कुँवरको उपन्यास सार्वजनिक नहुँदै व्यग्र प्रतीक्षामा थिएँ । सार्वजनिक हुँदा आवरणको अघिल्लो भागमा नाम थिएन । छेउमा मात्रै थियो: रमिते – जेसन कुँवर । आवरणले नै खुल्दुली जगाएको थियो । पहिलोचोटि उपन्यास पढेपछि बुझेजस्तो पनि भयो, नबुझेजस्तो पनि । दोस्रोपटकको पठनमा अलि गहिरिएँ । यो समीक्षा यी पठन अनुभवबाट निस्किएको छ ।

जेसन कुँवर कृत रमिते सभ्यताको कथा बोकेको एउटा स्वैरकाल्पनिक उपन्यास हो । यद्यपि यो उपन्यास मात्रै हैन । कुँवर र उनको ब्याण्ड नाइटले यसलाई मल्टीमिडिया प्रोजेक्ट भनेको छ । रमिते भोल्युम १ र २ गीति एल्बम, तीसँग सम्बन्धित केही युट्युब भिडियो, र उपन्यासको कथासँग सम्बन्धित नक्सासहितको वेबसाइट आइसकेको छ । रङ्गमञ्चमा पनि उतार्ने कुरा थियो तर अहिलेसम्म बनेको थाहा पाएको छैन । पहेलीजस्तो उपन्यास र अन्य सामग्रीले उपन्यासमा नभनिएका कुराहरूले पाठकको धैर्य र बुद्धिमताको परीक्षा लिन्छन् ।

कथा सार

रमिते उपन्यासले पाठकलाई स्वाट्ट आफ्नो संसारमा तान्छ अनि पाठक आफूलाई खिलेहरूसँगको यात्रामा पाउँछ । पहाड, दलदल, जङ्गलमा खिले र उसका साथीहरू किन हिँडिरहेका छन् भन्ने बुझ्न केही समय लाग्छ । धैर्य राख्दै पढ्दा जब खिले सुल्फाको मातमा एउटा दलदलमा फस्छ तब ती यात्री को हुन् भन्ने प्रश्नको उत्तर पाइन्छ ।

ती यात्री ३०९ दिनअघि उगा गाउँबाट हिँडेका थिए । उगामा वरिपरिका गाउँहरू न्याउरी, खोर्लाङ, छेतुम, थाम्बोङको तुलनामा सह छ । धर्के बा पन्ध्र वर्षको हुँदा पहिलो पटक गाउँ छाडेर निकै पर परका गाउँमा पुगेर नयाँ बीउ र खेतीको नयाँ सीप ल्याए । प्रत्येक दश वर्षमा उनी गाउँ छाड्थे अनि माटोको सह कायम राख्थे । पाँच पटकसम्म त्यसै गरे । उनको सिको गरे अरू युवाहरूले पनि । सुरु भयो दसपर्म ।

खिले किशोर छँदा खुराल काका र उनका दौँतरी दसपर्म गएर गाउँ फर्किन्छ्न् । ऊ तिनका कहानी सुन्न गइरहन्छ अनि दसपर्म जाने रहर गर्छ । खुराल काकासँग खोर्लाङ गाउँ जाँदा उसले अरू गाउँलेहरू अन्न नपाएर कसरी छट्पटिएका छन् भन्ने बुझ्छ । दसपर्म साहसका रमाइला कथा मात्रै हैन, यो त दु:खमा परेका गाउँ र मानिसहरू चिन्ने र तिनलाई सहयोग गर्ने तीर्थाटन पनि हो ।

खिले जवान भएपछि धर्के बा र अरूसँग तालिम लिएर नजिकका गाउँका रिक्टे, खोरे, सिक्रे र धुसेसँग दसपर्म जान्छ । गाउँबाट पश्चिम जाँदै गर्दा चुरिया नजिकै सिक्रे बिरामी पर्छ र त्यतैतिरको गाउँमा बस्छ । अरूहरू धिचुबाट हिँडेपछि झुक्किएर अर्कै बाटो पुग्छन् अनि मगडी नजिक दलदल छेउ पुग्छन् (जहाँ खिले फस्छ तर साथीहरूले निकाल्छन् ।) जसोतसो दलदल पार गरेपछि गँगटे खोला तरेर एउटा गुफामा पुग्छ्न् । त्यहाँ भेटिन्छ, एउटी महिलाको लास र एउटी नौ दश वर्षकी मरणासन्न बच्ची ।

उपन्यासको कथा अब त्यो महिलाको गाउँ लाकु र गँगटे पारिको त्रिचाथातबिचको दुस्मनीमा केन्द्रित हुन्छ । लाकु पश्चिमको धुल्जेङ्ग पहाडपारि बिरासर भन्ने राज्य छ । त्यहाँबाट सिकार खेल्दै आउँदा एउटी योगिनीको पछि लागेर त्रिचापिल्ल र तिनका सेना धुल्जेङ्ग कटेर मगडी आइपुग्छ्न् । बिरासरमा खबर पुर्‍याउन खोज्दा भने कसैले धुल्जेङ्ग पार गर्न सक्दैन । उनीहरू बिस्तारै त्यतै बस्न थाल्छन् । योगिनीसँग त्रिचापिल्लले बिहे पनि गर्छन् र तिनका सन्तान पनि जन्मिन्छन् । एक रात योगिनीले तान्त्रिक साधना गरेको फेला पारेपछि मार्न तम्सिन्छन् तर सक्दैनन् । त्रिचापिल्ल गँगटे तरेर पारी लाग्छन् र त्रिचाथातको बस्ती बसाउँछन् ।

यस्ता कथा सुनेर हुर्किएको त्रिचाथातको डुम्रे आफ्ना गाउँका सारा समस्याको जड लाकुका योगिनीका सन्तान हुन् भन्ने मान्छ । तिनलाई दु:ख दिन कुटपिट र लुटपाट गर्छन् डुम्रे र उसका साथीहरू । गाउँका पुरुषहरू कुटाई र गरिबी सहन नसकेर गाउँ छोड्न थाल्छन् । मरेबाँचेको खबर आउँदैन । डुम्रे र उसका साथीहरू मगडीका महिला र बच्चीहरूलाई दुर्व्यवहार गर्न थाल्छन् । टुहुरीले प्रतिकार गर्छे । बेली चैं योगिनीको सल्लोमा भएको विद्या प्रयोग गरेर डुम्रेलाई मार्न खोज्छे । उता डुम्रे हिर्कोटेहरूसँग मिलेर योगिनीको शक्ति नास गर्ने भन्दै मगडीका सबै घर र मानिसलाई जलाउँछ । बेली उसकी छोरी ईलाखालाई लिएर सर्पगुफामा पुग्छे । योगिनीको अस्तु खोज्न डुम्रे त्यहाँ आइपुग्छ र बेलीको टाउको फुटाउँछ । ईलाखालाई खिलेहरूले उद्धार गर्छ्न् ।

ईलाखासँग खिलेहरू खर्क र धुल्जेङ्ग हेर्न जान्छन् । टुहुरीसँग कथा सुन्ने पाबुहरू त्यही बाटो परदेश हिँडेका हुन्छन् । पाबु र उसका साथीहरू पहाड पार गर्न लाग्दा भोक, थकान, र चिसोले बिरामी हुन्छन् । पाबुले अचेत अवस्थामा देखेको जादुमयी दृश्यसँगै उपन्यास टुङ्गिन्छ ।

रमितेमा सभ्यता

रमितेमा मूलतः मानिसको पीडाको कथा प्रस्तुत गरिएको भए पनि यो सभ्यताको कथा हो । मानिसले समाज र सभ्यता कसरी स्थापना गर्छ, कसरी प्रेम र करूणाबाट उत्थान गर्छ अनि स्वार्थ, घमण्ड एवम् डरका कारण पतनसम्म पुग्छ भन्ने कुराहरूको वर्णन पाइन्छ ।

मगडीको सभ्यता

हरेक मानिसमा केही साझा प्रश्न हुन्छन्, ‘म को हुँ । यो संसारमा मेरो स्थान के हो ? म के छाडेर जान सक्छु ?’ यस्ता प्रश्नको उत्तर खोजिन्छ समाज, धर्म, र सभ्यतामा । अनि जन्मिन्छ सृष्टिको मिथक (creation myth) । गँगटे खोलाको आसपास रहेको मगडीमा त्यस्तै एउटा मिथक छ कबिसको ।

शून्यबाट सुरु गरे कबिसले ।

संसारमा त केइ थिएन पहिले । अँध्यारो, शून्यशान्य । नास्ति ।…

कबिसले पहिले धरती, अक्कास, घाम, जून, र तारा बनाए ।…

…दलदलको माटो मुछेर कबिसले जनावर, कीट-पतङ्ग, चराचुरुङ्गीको बान्की बनाए । अनि सास फुकेर ती सप्पैलाई जीवन दिए ।

अलि पछि एउटा सपना देखे । त्यसपछि आफ्नै स्वरूपमा नयाँ जीव बनाए–मान्ठ (मान्छे) । उसलाई आफ्नो सबै सीप र ज्ञान दिए । तर:

… मान्ठ अघाउँदै नअघाउने । जति पूरा गरे पनि मान्ठका अर्को एक रहर बढिहाल्थ्यो ।

हरेक कुरमा मान्ठ झगडा र मारकाट गर्न थालेपछि कबिसलाई चिन्ता लाग्न थाल्यो । जति मिलाउन खोज्दा पनि सकेनन् ।

कबिसले त चोखो मन राखेर मान्ठको सृष्टि गरेका थिए । रिस, ईर्ष्या, डाह चाहिँ मान्ठ आफैँले सिर्ज्यो ।

हार खाएर कबिस संसारबाट अलप भए । सहकाल पनि गयो । एकदिन गाउँका एक वृद्धका सपनामा कबिस आउँछन् र सह फर्काउने भए नान्नानी (केटाकेटी)को भोग लगाउनुपर्छ भन्छन् । गाउँ नयाँ रीति बन्छ मानवबलीको । विरोध गर्नेहरू मारिए, लखेटिए ।

जब हिरीकी छोरीको पालो आयो, उनीहरूले बलिप्रथाको विरोध गरे तर गाउँलेले छोरी लगे, लोग्नेलाई जलाए । विह्वल भएकी हिरीले छोरीसहित दलदलमा हाम फाली । यस घटनापछि दलदललाई हिरीको दलदल र गाउँलाई हिर्कोट भन्न थालियो ।

हिरीको आत्मा भने अशान्त नै रह्यो । गाउँका बच्चाहरू हराउन थाले । मगडीको शिरमा दुमाहा बजाउन अनि फेदमा शङ्ख फुकिन थालेपछि योगिनीको रूप लिई । तिनै योगिनीले त्रिचापिल्ललाई बिरासरबाट ल्याइन् अनि मगडीका सबै संस्कार, नियम उनले भनेजस्तै परिवर्तन हुँदै गयो ।

यसरी मगडीको सभ्यतामा सृष्टिको कथासँगै विभिन्न रीतिरिवाज र बाहिरी हस्तक्षेपसम्मको कथा पाइन्छ । कथा र मिथकका रूपमा मगडीको ईतिहास बाँचेको देखिन्छ ।

उगाको सभ्यता

कालुम्गे हिमालमुनि धाम्सुली खोलाको वरिपरि बसेको उगाको सभ्यताको सुरुवात मगडीमा जस्तै एक व्यक्तिको पुरुषार्थबाट हुन्छ जो भगवान जस्तै छन् । उगाको बस्ती बसाउन र समृद्ध बनाउन धर्केको महत्वपूर्ण भूमिका छ । उसले सुरु गरेको दसपर्मबाट नै त्यो सम्भव भयो । खोर्लाङको मुख्खे भन्छ,

गाउँमा सास फुक्यो धर्केले । अझ आसपासका गाउँ सप्पैलाई एक बना’को छ । मारकाट र लुटपाटले सारा सखाप भइसक्थ्यो । एकअर्काका रगत र मासु खान्थ्यौँ । … तिनलाई सप्पैले देउता मान्छन् भन्थे हाम्रा बाले । सय बर्ख तार्‍यो तेसले अब त । अझ अस्ताउने छाँट देखाउँदैन । यत्रो बर्ख गाउँठाउँ एकै गरेर बाँधेर राख्न सक्नु कसैको हुतीले भ्याउने कुरो होइन । कालुम्गेको रगत बग्छ तेसको नसामा ।

यताका मानिसहरू पनि सबै ठाउँमा सह नआएकाले चटकेको पर्खाइमा छ्न् । त्यही आस्थाले पनि सबैलाई जोड्न सकेको छ ।

उत्थान र पतन

विरासर त्रिचापिल्लका पुर्खाले निकै मिहिनेतले बनाएका थिए । त्रिचापिल्ल आफैँ त्रिचाथातका संरचना र नियम कानून बनाउँन पुग्छन् । योगिनीले आफ्नो विद्या प्रयोग गरेर मगडीको स्थापना गर्छिन् ।

सभ्यताको निर्माणसँगै रीतिरिवाज पनी जन्मिन्छन् । धर्केले सुरु गरेको दसपर्म उगाको अभिन्न चलन र परिचय बनेको छ । जहाँजहाँ दसपर्म जान्छन् त्यहाँ आफूसँग भएका अन्नका बीउ र सीप बाँड्छन् । ती गाउँमा नयाँ बालीको बीउ र सीप भए उगालाई सिकाउँछन् ।

मगडीमा योगिनीले आफ्ना विद्याका आधारमा रीति बसाइन् । आफ्नै लिपि बनाइन्, नागी । त्यसमा लेखिन् तिनमा जडीबुटी, मानिस, घोडा र अन्य जनावरको स्नायुलगायत प्रणालीहरूको ज्ञान छ । केही समय गाउँलेहरू तिनमा आधारित भएर चले । मगडी पारिका त्रिचाथात, हिर्कोटमा ठीक उल्टो थीति बस्यो । योगिनीको ज्ञान विस्तारै हराउँदै जाँदा मगडीमा उनी देवीजस्ती भएकी छिन् । अरू गाउँलेका लागि भने तिनी अतृप्त राक्षसी बनेकी छिन् ।

प्रायः सबै गाउँमा सह हराउँदै गएको चिन्ता छ । उगा र उसले सहयोग गर्ने खोर्लाङ र छेतुमजस्ता गाउँमा कालुम्गे हिमाल पारिबाट कोही चटके आएपछि सबै ठीक हुन्छ भन्ने आशा छ । मगडी योगिनीको पुनर्जन्म हुने आश गर्छन् । मगडी र त्रिचाथातकाहरू धुल्जेङ्ग कटेर विरासर पुगेपछि सबै ठीक हुने सपना देख्छन् ।

आफ्नो सभ्यता अन्त्य होला भन्ने डर पनि गाउँहरूमा छ । मान्छेले मान्छेलाई खाने अवस्था आउने हो कि भनेर पनि उनीहरू सहयोगी बनेका छन् । कुनैकुनै गाउँमा त्यस्तो अवस्था पनि आइसकेको कुरा पाबुकी आमाको कथामा भेटिन्छ ।

देबाले मलाई झुलुक्क हेर्‍यो । उसको आँखामा पहिलो पटक डर देखेँ । … टाउकोदेखि घुँडासम्म छोप्ने गरि भाङ्ग्रा ओढेका पाराले नै ती मान्छेहरू रिम्के फेदीका थिए भन्ने बुझिहालेँ । एकको भाङ्ग्राभित्रको हात बाहिर निस्कँदा बन्चरो चम्कियो । … बन्चरो समात्ने सरासर देबातिर बढ्यो । हावामा उठायो बन्चरो र देबाको निधारमा जोडले मार हान्यो ।

… तीनैजना पालैपालो हातका मासु लुछ्दै खान थाले ।

यद्यपि यस्तो विभत्स दृश्यको बिचमा थोरै करुणा पनि देखिन्छ । पाबुकी आमा दोजिया भएकी थाहा पाएपछि रिम्केकाहरूले उसलाई चाहिँ मार्दैनन् । लाकुमा बेलीहरूले भोग्नुपरेको पीडा हेर्दा चैं मानिस भोक नभए पनि क्रूर हुन सक्छन् भन्ने देखिन्छ ।

रमितेमा पुरुष र महिलाका भूमिका

पुरुष र महिलाका भिन्नाभिन्नै भूमिका रमितेका सभ्यतामा देखिन्छ । उगाका अधिकांश पुरुषहरू खेतीपातीमा संलग्न छन् । जवानहरू दसपर्म गएर जान सक्नेजति ठाउँमा पुगेर नयाँ बीउ ल्याउने, भएका बीउ र बाली बाँडफाँड गर्ने पनि गर्छन् । उनीहरू वरपरका गाउँमा हुने किचलो छिनोफानो गर्न पनि सक्रिय रहन्छन् । उगाका महिलाहरू घरखेतका काम गर्छन् । यहाँ महिलापुरुषका बीचमा खासै मतभेद देखिँदैन ।

मगडीमा भने पुरुष र महिलाका विभिन्न आयाम देखिन्छ । लाकुमा योगिनी, तिनका शिष्य र सन्तानहरू मातृसत्तात्मक छन् । यहाँका महिलाहरू घरबार र संस्कृतिका संरक्षकका रूपमा रहेका छन् । योगिनीले सुरु गरेको भाषा र पत्ता लगाएको ज्ञान महिलाहरूले नै जोगाएका छन् । तर त्रिचथाटका पुरुषहरूले दमन गर्दा सहन्छन् । विद्रोह गर्नेहरूमाथि कुटपिट, यौन शोषण र अन्नमा प्रतिबन्ध लाग्ने भएकाले उनीहरू सम्झौता गर्न बाध्य भएका छन् ।

त्रिचाथाटका पुरुषहरूसँग लड्न नसकेर लाकुका पुरुष र बालकहरू गाउँ छाडेर जान्छन् । द्वन्द्वका कारण वैदेशिक रोजगारीका लागि गएका उनीहरूको अत्तोपत्तो भने छैन । त्रिचाथाटका युवाहरू भने हुर्राको अम्मली भएर अरूलाई कुट्दै, लुट्दै हिँड्छन् । उनीहरूमा योगिनी र लाकुका विरुद्ध यति रिस छ कि तिनलाई नसिध्याई हुँदैन भन्ने भावना दह्रोसँग बसेको छ ।

रमितेमा गीतसङ्गीत

गीत सङ्गीतविनाको समाज कल्पना गर्नै सकिँदैन । रमितेको मल्टीमिडिया दुनियाँमा गीतसङ्गीतको छुट्टै एल्बमहरू नै छन् । युट्युबमा भोल्युम १ का नौवटा गीतसङ्गीत भेटिन्छ भने भोल्युम २ बाट “छेतुमको मेला” भेटिन्छ । छुट्टाछुट्टै अरू भिडियो र गीतहरू पनि भेटिन्छ्न् । गीतसङ्गीतको छुट्टै विश्लेषण गर्न सकिन्छ । छोटकरीमा भन्नुपर्दा गीतसङ्गीतले रमितेको भूगोललाई बुझ्न सहयोग गर्छ । जस्तै, खोर्लाङमा गाइने छेतुमको मेला तामाङ, शेर्पाहरूका गीतसँग मिल्छ । यसमा टुङ्नाको प्रयोग मज्जासँगले गरिएको छ । त्यस्तै, खिलेको मनमा आउने “नीलिको गीत (फूल रोप्देऊ चिहानमा)” पूर्वेली भाका (सायद सङ्गिनी) बाट लिइएको छ । लाकुमा गाइने “बास मैना मोरेली”का शब्द र लय देउडासँग मेल खान्छ ।

गीत बाहेक उपन्यासमा प्रयुक्त वर्णनहरूमा पनि सङ्गीत अछुतो छैन । यहाँ खोला, पहाड, बोटबिरूवा सबै नै सङ्गीतमय छन् । बेलाबेलामा आउने शून्यताले पात्रहरू ठूलो सङ्कटमा परेको सङ्केत पनि दिन्छ्न् ।

रमिते को हो ?

यो प्रश्नको उत्तर भेटिँदैन । उपन्यासका कथा र उपकथामा रमितेको कुनै स्थान छैन । पुस्तकको आवरणको देखिने ठाउँमा ऊ छैन । ऊ आवरणको किनार मा भेटिन्छ । अन्त कतै भेटिँदैन ।

रमितेको आवरण

रमिते सायद जेसन कुँवर हुन् जो किनारमा बसेर उगा, मगडी, र त्रिचाथातका धर्के, खुराल, खिले, टुहुरी, बेली, डुम्रेका कथाहरू पस्किरहेका छन् । रमिते सायद पाठक हुन् जो यी गाउँमा डुल्दै यी पात्रका क्रियाकलाप टुलुटुलु हेरेर बसेका छन् । रमिते समाज र सभ्यताको उत्थान र पतन देख्न सक्छ, मानिसहरूका पीडा महसुस गर्न सक्छ तर आफू केही गर्न सक्दैन । ऊ न कथाको मुख्य पात्र हो न त इतिहासले सम्झने नायक । ऊ न घटनाक्रमलाई हस्तक्षेप गर्न सक्छ न त कसैलाई बचाउन । कथाका पात्रका पीडा र षड्यन्त्र बुझे पनि बाहिर किनारामा बसेर पीडा भोग्न, मन कुँडाउन र आँसु बगाउन अभिशप्त छ ।

निष्कर्ष

हाम्रै गाउँठाउँमा हुन सक्ने कथा र मिथकहरूलाई जोडेर जेसन कुँवरले एउटा गहन उपन्यास तयार पारेका छन् । सामन्य शव्दहरूमा मानव सभ्यता र मानसिकता देखाएका छ्न् । उपन्यासले सोच्न बाध्य बनाउँछ आफ्नै बारेमा, समाज र सभ्यताका बारेमा । पहेलीको एउटा पाटोका रूपमा रहेको “रमिते”लाई मैले पूर्णत: बुझ्न सकेको छैन । यद्यपि यो यात्रा हो । यत्तिकै बिचमै नटुङ्गियोस् भन्ने कामना गरिरहेको छु ।

Illustration of Simon by Andrés Vera Martínez

Simon and the Fragility of Humanity in a Brutal Tribe in Lord of the Flies

In William Golding’s Lord of the Flies, Simon stands apart from the other biguns as a luminous symbol of innate goodness, moral clarity, and spiritual insight. The novel places him at the beginning as a sickly and quiet, but kind boy ending up as a prophet violently silenced by the very society he tried to save.

Illustration of Simon by Andrés Vera Martínez
Illustration by Andrés Vera Martínez

1. Introduction as a Fragile Yet Strong Boy

Simon is one of the choirboys under Jack Merridew’s command. In the first scene is introduced, he faints. Jack remarks:

“He’s always throwing a faint… He did in Gib; and Addis; and at matins over the precentor.”

It’s an early hint at his fragility. But he is not much physically weak for someone who faints frequently. In fact, he accompanies Ralph and Jack to the mountain during their first expedition pacing between them. This could be symbolic of the two eventual leaders’ trust in his ability, neutrality between two dominant personalities, and kind of physical and moral balance.

Simon has a natural affinity for peace. Unlike Jack, who seeks control, or Ralph, who carries the burden of leadership, and Piggy, who seeks supports, he prefers independence, solitude and reflection. He is more connected with nature than the others since he escapes to a hidden forest glade, finding solace among butterflies, candle-buds, and silence.

He is also the most compassionate. Simon is the only one who truly understands and helps Piggy, fetching his glasses and comforting the younger “littluns” with fruit. His kindness is instinctive, not strategic.

In these early moments, he emerges as a spiritual leader as expected of a choirboy. Unlike Jack and his hunters, he retains his moral compass and remains a gentle soul existing outside the usual group dynamics.

2. A Prophetic Insight: Seeing the Truth Others Can’t

In a meeting of the boys where they talk of the beast from water and air, Ralph, Jack and Piggy dismiss the fear because no one has seen a beast. Simon is the one who sees urges them to look within.

“Maybe there is a beast… maybe it’s only us.”

This line, whispered during a fearful assembly, is perhaps the most profound insight in the entire novel. While others imagine a physical monster stalking them, Simon realizes the “beast” is the darkness within themselves. He touches the central theme of Golding’s novel: that savagery is not an external threat but a dormant part of human nature.

But his voice is lost amid fear, ridicule, and power politics. Like a prophet dismissed for others to look into their souls, the group isolates him further since the idea is too unsettling to accept.

3. The Vision: The Lord of the Flies and the Breaking of the Mind

The most symbolic and harrowing moment in the entire novel comes with Simon’s hallucinatory confrontation with the impaled sow’s head, the literal Lord of the Flies. It says to him:

“There isn’t anyone to help you. Only me. And I’m the Beast.”

The beast adds:

“I’m part of you. Close, close, close! I’m the reason why it’s no go? Why things are what they are?”

As his mind keeps drifting, the Lord of the Flies brings out the truth:

“Fancy thinking the Beast was something you could hunt and kill! … You knew, didn’t you? I’m part of you?”

In these moments, Simon’s mind shatters and he descends into unconsciousness. After this psychosis he is the most isolated as he has gone where no other boy has.

4. Simon’s Martyrdom

After waking, Simon climbs the mountain and discovered the decayed body of a parachutist, the beast from air.

“The beast was harmless and horrible; and the news must reach the others as soon as possible.”

He stumbles down from the mountain to reveal the truth and staggers into the boys’ frenzied dance.

In a moment of ritualistic hysteria, Simon is mistaken for the beast and brutally murdered by the very boys he came to save.

At once the crowd surged after it, poured down the rock, leapt on to the beast, screamed, struck, bit, tore… There were no words, and no movements but the tearing of teeth and claws.

Jack and his hunters are indifferent, and Piggy and Ralph try rationalising the action, but the nature mourns his death. The storm that follows, washing his body out to sea with glowing creatures surrounding him, transforms Simon’s death into something sacred:

“Softly, surrounded by a fringe of inquisitive bright creatures, itself a silver shape beneath the steadfast constellation… Simultaneously, the clouds opened and let down the rain like a waterfall.”

Golding paints Simon as a Christ-like figure, a martyr who dies bringing truth to a world unwilling to hear it. His death marks the irrevocable fall into savagery.

Conclusion: Simon as the Soul of the Novel

Simon’s arc from a silent, compassionate child to a misunderstood prophet makes him the most morally uncorrupted character in Lord of the Flies. He represents inherent human goodness, unaffected by society and groupthink, spiritual and philosophical depth, grounded in empathy and insight, and the inevitable fate of truth in a world ruled by fear and violence. His murder is the most numbing moment implying the end of humanity. Once he dies, there remains only savagery.

Piggy: The Ruined Rationalist in Lord of the Flies

William Golding‘s Lord of the Flies is a brutal allegory of civilisation’s collapse explored in the realm of English boys stranded on an island. While Ralph symbolises democratic order and Jack the descent into savagery, Piggy stands apart as the voice of reason and intellect. However, despite being the most rational boy on the island, he is mocked and bullied for his uniqueness and ultimately destroyed. His tragic arc is not only a personal downfall but also evidence of humanity’s tendency to reject reason when fear and instinct take over.

Illustration of Piggy by Andrés Vera Martínez
Illustration of Piggy by Andrés Vera Martínez

Piggy’s Role in the Narrative

Piggy is the first boy introduced alongside Ralph. His fat body, thick glasses, thin hair that does not seem to grow, and asthma make him an unattractive outcast. He carries trauma from being bullied at home, which renders him socially awkward. Although Ralph introduces him to others with the dehumanising nickname Piggy, he is not mad at him for breaking the promise. He accepts the mockery as if calling by any name is enough. As a consequence, he is the only character whose real name is never revealed. Golding’s literary choice strips him of personal identity.

Despite his appearance, Piggy possesses the sharpest mind among the boys. He is responsible for several foundational ideas on the island:

  • The use of the conch shell as a symbol of democracy, order, and source of power.
  • The importance of maintaining the signal fire for rescue.
  • An insistence on rational thought over superstition when the littluns are scared of the beast.

Yet time and again, Piggy’s intellect is overshadowed by his social awkwardness. His ideas and logic don’t bear weight unless validated by Ralph, the leader. And when the others don’t care for his words, he follows them “with the martyred expression of a parent who has to keep up with the senseless ebullience of the children.”

Piggy and the Symbolism of the Glasses

Piggy’s spectacles serve as a powerful symbol in the novel:

  • They represent scientific knowledge that allows the boys to harness nature.
  • As the glasses are damaged and eventually stolen by Jack’s tribe, reason and clarity deteriorate on the island.
  • When Jack and his tribe steal the glasses, brute force usurps science.

By the time Piggy is murdered, the glasses are no longer an aid for vision but a tool for destruction, used to light destructive fires rather than the signal fire of hope.

Piggy and the Conch: Twin Pillars of Civilization

Piggy clings to the conch shell as desperately as he does to reason. He believes in its symbolic power and defends it even when the others no longer do:

“I got the conch! I got the right to speak!”

His faith in the conch mirrors his faith in rules, dialogue, and justice. It was also his compulsion to cling to order since he was vulnerable, and rules meant predictability to the promise of his protection. When Roger kills Piggy and the conch shatters, there is no longer civil discourse on the island.

Piggy’s Rationalizations and Flawed Humanity

Despite being the most logical character, Piggy is not immune to moral failings. He is scornful of the boys for behaving “like a crowd of kids!” When Jack breaks away from the group, he and Ralph are tempted by the meat. They cater to their hunger even if it is insulting.

Also, after Simon is brutally murdered, Piggy tries to rationalise the act:

“It was an accident… that’s what it was. An accident.”

This moment reveals that Piggy, too, is vulnerable. He cannot confront the full horror of what the boys have become. His attempt to preserve sanity by denying culpability shows that even reason seeks comfort in denial when faced with the abyss.

Piggy’s Death and Legacy

Golding seems to foreshadow Piggy’s death from the first successful hunt. The chant of “Kill the pig. Cut her throat. Spill the blood” seems to subconsciously hint the readers towards Piggy’s ultimate fate.

And when Piggy’s death comes, it is one of the most brutal and symbolic moments in the novel. He is crushed by a boulder rolled by Roger, a deliberate act of premeditated violence. Roger kills Piggy out of cold dominance.

Piggy falls with the conch in his hand. His death marks the complete collapse of civilisation, the final erasure of order and rationality from the island. No one mourns him. No one buries him. He is a forgotten martyr of lost reason.

Conclusion: Piggy as the Broken Voice of Enlightenment

In a world unravelling into chaos, Piggy’s voice is the one we most urgently need. Voices of rationality like his are also the ones most easily ignored. Piggy is the embodiment of Enlightenment values, crushed under the weight of fear, violence, and groupthink.

Through Piggy, Golding seems to ask:
What good is logic in a world ruled by emotion?
What power does reason have when no one listens?

In the end, Piggy doesn’t simply die. He is silenced. With him die rationality, logic, and civil discourse. And perhaps that is the greatest tragedy of all.

An illustration of Jack by Andrés Vera Martínez

Jack—the Fallen Angel in Lord of the Flies

Jack Merridew, interestingly the only character whose full name is known, enters Lord of the Flies as the confident leader of the boys’ choir, dressed in a black cloak and marching with military precision. Over the course of the novel, he transforms into a violent, primal figure driven by the lust for power and blood. Jack is not merely a character—he is a fallen angel, an embodiment of humanity’s latent savagery, a warning against the fragility of civilization.

An illustration of Jack by Andrés Vera Martínez
Illustration of Jack by Andrés Vera Martínez

1. From Choirboy to Tyrant

Jack begins the novel with an external aura of authority and order:

“I ought to be chief,” said Jack with simple arrogance, “because I’m chapter chorister and head boy.”

— Chapter 1

Even Golding acknowledges that Jack was “the most obvious” leader:

This toy of voting was almost as pleasing as the conch. Jack started to protest but the clamour changed from the general wish for a chief to an election by acclaim of Ralph himself. None of the boys could have found good reason for this; what intelligence has been shown was traceable to Piggy while the most obvious leader was Jack.

— Chapter 1 (Page 19)

However, when Ralph is chosen leader, Jack’s ego is wounded, setting the stage for his eventual rebellion. But he still bonds with Ralph, respects the rules, and tries to work within the system:

“We’ve got to have rules and obey them. After all, we’re not savages.”

— Chapter 2

Moreover, in the early chapters, Jack sees providing meat as his way of being useful, of proving his worth in the group’s survival. Ralph wants to build shelters and keep the signal fire going; Jack wants to feed people. In this sense, he is trying to take on responsibility. Jack is embarrassed by his inability to kill the pig:

“Next time—!” he snatched his knife out of the sheath and slammed it into a tree trunk. “I’ll get the pig next time!”

— Chapter 1

Although this moment could be interpreted as the beginning of his bloodthirst, he is actually frustrated by his inability to help. The failure, however, humiliates him. His obsession with hunting begins as a means to redeem that failure. By Chapter 4, he paints his face with clay and charcoal—his first literal mask—and undergoes a symbolic transformation:

“The mask was a thing on its own, behind which Jack hid, liberated from shame and self-consciousness.”

When Jack’s boys fail to keep the fire and Ralph scolds Jack, tensions boil over. Piggy supports Ralph, and Jack lashes out—not at Ralph, but at Piggy, the voice of reason:

“You didn’t ought to have let that fire out. You said you’d keep the smoke going—”
Jack smacked Piggy’s head. Piggy’s glasses flew off and tinkled on the rocks.

One lens cracks. This is the first physical blow to Piggy’s only tool of vision—both literal sight and symbolic insight.

Almost midway through the novel, Jack breaks from the group.

“Bollocks to the rules! We’re strong—we hunt!”

By the end of the novel, Jack leads a tribe that worships the “Beast,” carries out ritualistic killings, and hunts Ralph. His descent is complete: he is no longer a boy pretending to be a leader; he is a savage warlord.

2. The Fallen Angel

Jack Merridew is often symbolised as the representation of savagery, primal instincts, and the beast within. He also shows how being religious is different from being moral or restrained.

Introduced not just as a boy, but as the leader of the choir, wearing a black cloak and cap badge—symbols often associated with religious tradition and discipline, Jack brings some hope in time of despair. In mid-20th-century Britain, choirs were typically linked to churches or religious schools, and the role of “chapter chorister” implies Jack’s background in spiritual guidance and moral order.

Golding uses this background to set up a powerful irony: the boy who should represent moral uprightness and Christian values becomes the architect of ritualistic violence. His descent from singing hymns to leading blood-chants like: “Kill the beast! Cut his throat! Spill his blood!” mirrors a fall from grace.

In this light, Jack resembles a Lucifer figure: once noble but corrupted by pride and the lust for power. The religious symbolism is reversed—what should be holy becomes savage, and the choir turns into a tribe of masked hunters. It is a chilling metaphor for how easily institutional morality can collapse under pressure.

3. Relationship with Other Characters

With Ralph

Initially rivals, Ralph and Jack represent clashing worldviews. Ralph values cooperation; Jack craves dominance. Their power struggle reflects the conflict between rule of law and anarchy.

“They hate you, Ralph. They’re going to do you.”

– Samneric (Chapter 12)

With Piggy

Jack mocks Piggy from the start. Piggy’s intellect threatens him, and his physical weakness makes him an easy target.

“Shut up, Fatty!”

– Chapter 1

Piggy is symbolic of logic and reason, which Jack rejects entirely.

With Simon

Though Jack never directly harms Simon, his culture of fear and frenzy enables Simon’s murder. The tribal dance that kills Simon is a product of Jack’s ideology.

With Roger

Jack unleashes Roger’s darker instincts. Roger’s sadism grows under Jack’s rule, suggesting Jack’s ability to empower cruelty in others.

“Roger sharpened a stick at both ends.”

– Chapter 12

Jack doesn’t just fall into savagery; he becomes its architect.

4. The Tribal Leader

As the leader of the tribe that is fearful of the unknown, Jack provides certainty. He knows what to do and how to do it. He exhibits traits of narcissism as he constantly craves for attention and control. His lack and empathy and enjoyment in others’ pain represents psychopathy. Even when frightened, he blames the beast for his fears and develops rituals around them. Moreover, he uses mob mentality to justify violence.

5. Leadership Style: Domination over Democracy

Jack’s leadership contrasts starkly with Ralph’s. Whereas Ralph’s governance is based on election and consent, assemblies, and free speech, Jack rules with command and fear. He prioritises hunting and pleasure over Ralph’s desire for rescue and civilisation.

Furthermore, Jack does not appeal to reason but to emotion and instinct—especially fear. He capitalizes on the boys’ growing belief in the Beast to consolidate power.

“The conch doesn’t count at this end of the island—”

Chapter 9

This rejection of symbols of order marks the collapse of rational governance under Jack’s rule.

In the end, Ralph weeps “for the end of innocence.” Jack, in contrast, shows no remorse. Even when rescued, he stays silent, perhaps shocked.

Conclusion: Jack as the Shadow of Humanity

Jack is not a demon; he is disturbingly human. Golding uses him to show how quickly civilization can collapse and how easily people—especially children—can be seduced by power, fear, and groupthink. As a fallen angel, Jack demonstrates how religion fails in the face of survivalism and fear. If Ralph is the tragic hero, Jack is the warning: that within every society lies the potential for tyranny, and within every person, the capacity for evil.

An illustration of Ralph by Andrés Vera Martínez

Ralph and the Failure of Western Idealism in Lord of the Flies

William Golding’s Lord of the Flies is often interpreted as a grim allegory of civilisation versus savagery. At its centre stands Ralph—a fair-haired, charismatic boy elected as the island’s first leader. Ralph represents order, reason, and the ideals of democratic leadership. But beneath his moral posture lies a character riddled with contradictions, blind spots, and, ultimately, helplessness. This article explores Ralph not as a straightforward hero but as a symbol of Western liberal ideals, whose failure mirrors real-world political collapses and moral compromises.

Ralph as illustrated by Andrés Vera Martínez
Illustration of Ralph by Andrés Vera Martínez

1. The Charismatic Beginning

William Golding establishes Ralph as an athletic and charming boy early on:

You could see now that he might make a boxer, … but there was a mildness about his mouth and eyes that proclaimed no devil.

— Chapter 1 (Page 5)

Ralph does not have much intellect, however. When he and Piggy find a shell on the beach, Ralph almost ignores it as an ordinary stone. Only when Piggy tells him it is a conch and that it can be used to call other survivors does he dig it up. Moreover, Piggy has to explain to him how to blow. As the sound of the conch summons the other boys scattered on the island, the boys look at him with awe. And when Ralph calls for an election for the chief, almost everyone approves of him. As Golding notes:

This toy of voting was almost as pleasing as the conch. Jack started to protest but the clamour changed from the general wish for a chief to an election by acclaim of Ralph himself. None of the boys could have found good reason for this; what intelligence has been shown was traceable to Piggy while the most obvious leader was Jack. But there was a stillness about Ralph as he sat that marked him out: there was his size, and attractive appearance; and most obscurely, yet most powerfully, there was the conch. The being that had blown that, had sat waiting for them on the platform with the delicate thing balanced on his knees, was set apart.

— Chapter 1 (Page 19)

Ralph is chosen as chief not because of his intellect or vision, but because of his appearance and presence. The boys are drawn to his aura rather than his leadership skills or his policy. In essence, Golding sets him up as a charismatic leader who is doomed to fail once that charisma fades.

2. Civilization without Compassion

Ralph’s leadership is built on rational goals: maintaining the signal fire, building shelters, and holding assemblies. However, his form of governance is structural but emotionally detached. Nor does he cherish intellect. The evidence can be seen early.

Ralph’s early mockery of Piggy—repeating his nickname, scoffing at his asthma—might seem harmless, but it establishes a hierarchy where intellect and vulnerability are ridiculed. Even his language (e.g., “Sucks to your auntie!” and “Sucks to your ass-mar!”) reveals how casual words reinforce social power. Though he later grows to respect Piggy, these small cruelties contribute to Piggy’s marginalisation.

Furthermore, he enjoys teasing Piggy, revealing an early alignment with the boys’ social hierarchy rather than justice.

“Piggy was a bore; his fat, his ass-mar and his matter-of-fact ideas were dull; but there was always a little pleasure to be got out of pulling his leg, even if one did it by accident.”

— Chapter 4 (Page 69)

Ralph is not a tyrant like Jack—but he is a bystander who benefits from unjust structures, at least initially.

Ralph also betrays subtle cruelty and prejudice when he:

  • dismisses the littluns’ fears of the “beast” instead of addressing them empathetically;
  • pays no attention to their discomfort (like sitting on a broken log (Chapter 5, Page 83)).
  • underestimates how fear, hunger, and myth shape behaviour more than logic does.

These oversights foreshadow the collapse of his authority.

3. A Leader Who Cannot Protect

Ralph builds shelter for the boys and offers protection from the weather, but when it comes to safeguarding the littluns or Piggy, he fails.

As previously stated, Ralph slams those who talk of the beast. Even though Sam and Eric (Samneric) had run away from the “Beast from the Air”, he does not set out to check out immediately or provide for protection of the others.

Meanwhile, the turning point in his leadership arrives when Jack strikes Piggy and breaks his glass. Ralph cannot prevent this act of violence. He shouts, accuses, but refuses to fight. He shuns himself for losing his cool. This shows that his moral authority lacks enforcement and his pacifism, while noble, enables further violence—Piggy’s eventual murder and his own persecution.

This failure parallels liberal democracies that falter in the face of rising authoritarianism, clinging to procedure as the world burns.

4. The Limits of Rationalism: The Beast and the Dark

Although Ralph insists the beast isn’t real, he too flees in terror when he sees the dead parachutist on the mountain. This moment is symbolic:

  • It exposes the limits of Enlightenment rationality when faced with visceral, irrational fear.
  • Ralph, like many liberal leaders, talks of reason but cannot confront the beast—within or without.

Unlike Simon, who seeks understanding, Ralph tries to suppress fear through order—and fails.

5. The Grown-Ups He Both Rejects and Needs

Ralph begins the story thrilled at the absence of adults, yet constantly reaches for them:

  • He dreams of his father’s ship rescuing them.
  • He insists on the signal fire as a way to restore contact with civilization.

This contradiction—yearning for autonomy but craving rescue—mirrors post-revolution societies and liberal states that seek freedom but collapse under the burden of self-rule.

6. Collapse and Awakening

By the end, Ralph is no longer a chief but a hunted animal. Jack has replaced democratic order with fear-based rule. Ralph finally understands the cost of all the small compromises, blind spots, and his own emotional detachment. He misses Piggy’s intellect, Simon’s kindness, and Samneric’s moral standing.

When the naval officer arrives, Ralph breaks down—not in relief, but in grief:

“Ralph wept for the end of innocence, the darkness of man’s heart…”

Conclusion: Ralph as the Tragic Symbol of Failed Idealism

Ralph is not evil, nor foolish. He is a sincere, flawed idealist who tries to do good without fully understanding the emotional and structural forces around him. Through Ralph, Golding suggests that:

  • Civilization cannot survive on structure alone—it requires empathy, courage, and the will to confront darkness.
  • Without recognizing the beast within ourselves, even the best systems will fall.
  • And sometimes, when good men do nothing, the worst rise to power.

In that sense, Ralph’s failure is not just personal—it’s civilizational. He is not just a boy weeping for innocence lost; he is the last flicker of hope in a world that believed order alone could tame chaos.

A book cover showing a head of a pig with the words Lord of the Flies

Lord of the Flies: Plot, Themes, and Symbolism

I. Overview

Lord of the Flies (1954), penned by William Golding, is a dystopian novel set around a group of British schoolboys stranded on a deserted island after a plane crash. Initially attempting to form a civil society with rules and leadership, the boys gradually descend into savagery. What starts as an adventure devolves into a brutal struggle for power, revealing the fragility of civilisation and the primal instincts lurking beneath human nature.

II. Inspiration

Lord of the Flies is a satire of The Coral Island, an 1857 juvenile novel written by R.M. Ballantyne about three shipwreck survivors preaching Christianity and expanding British colonialism. Golding, a teacher of philosophy and a World War II veteran, believed that Ballantyne’s work was unrealistic. His own experience in war convinced him that human beings are capable of horrific cruelty, especially in the absence of societal restraint. He then wrote a novel about boys behaving like boys—not like heroes—and how, in the absence of adults, they soon turn barbaric.

III. Rejections and Publication

The original manuscript of Lord of the Flies, titled Strangers from Within was darker and more explicit because of which it received multiple rejections. It wasn’t until editor Charles Monteith at Faber and Faber saw its potential—suggesting key edits that Golding accepted—that the novel was finally published in 1954.

IV. Plot

The novel opens with two British boys—Ralph, fair-haired and confident, and Piggy, an overweight, asthmatic boy whose real name is never revealed—who survive a plane crash on a deserted island. While exploring, they discover a conch shell. Ralph blows into it, summoning other survivors: British schoolboys ranging from six to twelve years old.

Among the new arrivals are Jack, a red-haired choir leader with a fierce temperament, and Simon, a gentle, introspective boy. The group elects Ralph as their leader, valuing his charisma and initiative, while Jack is put in charge of the hunting party. At first, life on the island seems adventurous. The boys forage for fruit, explore the terrain, and attempt to organize themselves. They imagine they’re living out a Treasure Island or Coral Island fantasy.

However, cracks begin to show early on. A young boy disappears during a massive forest fire sparked by the boys’ recklessness. Fear begins to take hold—especially when the younger children, dubbed “littluns,” claim to have seen a terrifying “beast” on the island. This fear spreads among the older boys (“biguns”) and begins to unravel their fragile order.

As Jack grows more obsessed with hunting and power, he challenges Ralph’s authority, eventually leading a violent split. Simon, who discovers that the “beast” is not real but a projection of their own fear, is mistaken for the monster and brutally killed in a frenzied ritual. His death marks a point of no return.

The group rapidly descends into savagery. Jack’s faction, now fully tribal and warlike, turns on Ralph and his few remaining allies. Civilization collapses, replaced by chaos, fear, and bloodlust.

V. Themes and Interpretations

1. Civilization vs. Savagery

At the heart of the novel lies the tension between the desire to maintain order and the lure of barbarism. Ralph, symbolizing democratic leadership and order, is set against Jack, who represents primal instinct and autocratic rule. The descent of Jack and his hunters into savagery—marked by the boys’ painted faces, chants, and ritualistic violence—reflects Golding’s pessimistic view of human nature: that without the structures of society, humans revert to cruelty.

2. The Loss of Innocence

The novel critiques the romantic notion of childhood innocence. Golding shows that children are not untouched by the darkness within. The murder of Simon, a humanist figure, is particularly jarring, as it implicates even the most seemingly innocent in violence and hysteria.

3. Innate Human Evil

Golding’s message aligns with the Hobbesian view of man that human beings are inherently selfish and brutal. The Lord of the Flies (a pig’s head on a stick, and a literal translation of Beelzebub) becomes a chilling symbol of this evil. It’s not the island or external threats that doom the boys—it is themselves.

VI. Characters as Allegories

Golding establishes his characters not just as young boys but as allegories to different ideas, which are discussed below.

1. Ralph:

A symbol for order, rationality, and merciful leadership. He embodies British ideals, most prominently—democracy.

2. Jack:

Jack is the antithesis of Ralph. He represents anarchy, hunger for power, and savagery. He is a primal archetype, also showing the signs of a fascist.

3. Piggy:

An allegory for intellect, reason, and science. However, his weak physicality and social awkwardness is symbolic of the marginalisation of rational thought in society.

4. Simon:

A representation of spiritual insight and morality. Simon is a martyr figure who sees the truth, but nobody understands him and is even destroyed for it.

5. Roger:

He is the sadist with an unrestrained cruelty for its own sake. Roger is an embodiment of evil unchecked by conscience or society.

Despite these allegories, except for Roger, Golding avoids simple binaries of good or evil. Except for Roger, the boys operate in grey zones, making the descent more believable and disturbing.

VII. Symbolism

Apart from the characters, objects also act as symbols in the novel. Some of these are:

1. The Conch Shell:

A symbol for authority, law, and freedom of speech. When it shatters, all semblance of order dies with it.

2. Piggy’s Glasses:

Piggy’s glasses symbolize clarity of vision—both literally and metaphorically—as well as scientific reasoning Their damage parallels the breakdown of rationality.

3. The Beast:

A projection of the boys’ inner fears, the beast evolves from a vague fear into a divine figure of worship, suggesting how fear fuels fanaticism.

4. The Lord of the Flies:

The novel’s most potent symbol of evil. It “speaks” to Simon, revealing that the beast is within each of them.

VIII. Narrative Structure and Style

Golding’s prose is both stark and poetic, using a third-person omniscient narrator who gives access to the boys’ shifting perspectives. The tone grows increasingly foreboding, mirroring the boys’ descent into savagery. The structure follows a classical arc—rising tension, climax (Simon’s death), and tragic resolution (rescue)—which paradoxically offers no relief.

The ending is bitterly ironic: the naval officer represents a “civilized” world engaged in war, suggesting that the savagery on the island mirrors global conflicts like WWII or the Cold War. This final note undercuts any hope for salvation and implicates all humanity in the boys’ descent.

IX. Cultural and Literary Significance

Since its publication, Lord of the Flies has become a cornerstone for literature of the 20th-century. It is one of the most taught and debated books. As a counter-narrative to books like The Coral Island, it exposes the flaws in British imperialism and myths of Western moral superiority. Its allegorical depth invites analysis through psychoanalytic, political, and theological lenses.

However, later readers and scholars have criticised the novel for it features only British boys and largely avoids confronting racial or gender diversity, presenting “human nature” through a narrow lens. Such critiques have opened discussions on how universal the message of Lord of the Flies truly is.

X. Conclusion

Lord of the Flies is a harrowing exploration of humanity’s dual capacities for civilization and savagery. William Golding’s bleak allegory challenges the myth of progress and innocence, suggesting that evil is not an external force but a part of human nature itself. Its power lies in its disturbing plausibility, stark symbols, and haunting prose.

Disturbing, profound, and unforgettable, Lord of the Flies remains a mirror to the darkest parts of our collective soul.

Why Nations Fail

Understanding Corruption: Lessons from Why Nations Fail

During the Arab Spring of 2011, Egyptians said something that we Nepalis often say as well:

“We are suffering from corruption, oppression and bad education. We are living amid a corrupt system which has to change.”

How do we end up in such corrupt systems? How do these systems lead nations to failure? Is it possible to escape the vicious cycle of corruption and failure? If so, how?
These are the kinds of questions Daron Acemoglu and James Robinson attempt to answer in their book Why Nations Fail.

Main Thesis of the Book

Acemoglu and Robinson present their argument as follows:
A country progresses when state power is centralised and inclusive economic and political institutions are established. Centralised power here does not imply authoritarianism, but rather the assurance of a capable and strong legal rule within the state. Similarly, inclusiveness means the meaningful participation of all segments of society in the political and economic system.

If any one of the three—centralised governance, inclusive economic institutions, or inclusive political institutions—is missing, the state moves towards failure. If none of the three are present, the nation becomes completely dysfunctional.

The effects of small policy decisions become much more significant during critical junctures in history. For example, during the Black Death in Europe, a population decline led to different consequences: in Britain, Magna Carta facilitated the abolition of serfdom, while in Eastern Europe, serfdom became more entrenched. The changes brought about in Britain by Magna Carta and the end of serfdom laid the groundwork for the Industrial Revolution and enabled Britain to become the world’s wealthiest and most powerful nation.

Geography, Culture, and Disease

While presenting their argument, Acemoglu and Robinson emphasise that geography, culture, and disease do not play a significant role in determining a nation’s success. They illustrate this with several examples:

  • The two Nogales cities, divided by the U.S.–Mexico border, share the same geography, history, and culture but exhibit vastly different economic and political outcomes.
  • North and South Korea, in spite of similar culture and geography, have radically different institutional setups and living standards.
  • Botswana and its neighbouring countries in Africa also share environmental and historical traits but differ in governance and development outcomes.

The argument is that despite similar geography or culture, the economic and political structures in place have a far greater influence on the quality of life and development trajectories of the population.

Threats to Inclusive Institutions

Acemoglu and Robinson express concern that even inclusive institutions may gradually turn extractive due to rising political and economic inequality.

They cite historical examples such as

  • The Roman Empire, which eventually collapsed.
  • The Roman Republic and the Venetian Republic, both of which saw their inclusive institutions deteriorate as political and economic power became concentrated among elites.

As power became limited to a few hands, innovation stagnated, and people began migrating and trading elsewhere. This highlights how fragile institutions can be when not adequately protected or regulated.

Even in countries regarded today as inclusive and successful—such as Britain—the journey was neither direct nor uninterrupted. Between the 1215 Magna Carta and the Glorious Revolution of 1688, the state was not particularly inclusive, nor was it very successful in promoting economic development.

Rulers and Innovation

Why do rulers resist innovation and technological advancement? Is it because they don’t understand them?
Acemoglu and Robinson argue no—rulers often fully understand innovation but oppose it because it threatens their power.

Technological change and innovation can undermine the very foundation of extractive systems, so those in power suppress innovations that do not benefit them directly.

For instance, before the Glorious Revolution of 1688, British kings and queens blocked numerous technological advances. However, after 1688, wealthy merchants and scientists, enriched through colonial profits, began to gain influence and push for innovation.

Britain, Colonies, and Failed Nations

Britain displayed dual behaviour—within Britain, inclusive institutions gradually took shape, while in its colonies, the British deliberately established extractive institutions for resource exploitation.

Examples include:

  • Slave trade in Africa, where the British were major participants. Although slavery was eventually outlawed in Britain due to public opposition, African states continued to engage in it.
  • In contrast, in colonies like America, Canada, and Australia, where resources and indigenous populations were limited, inclusive institutions started to develop—often unintentionally.

This illustrates how the design of institutions depends on state policy and necessity.
The book also discusses how the Spanish and the Portuguese in Latin America and the Dutch in South-east Asia, engaged in oppressive colonial behaviour similar to the British.

The authors also discuss failed nations, with Somalia being the prime example. In Somalia, the absence of centralised power led to no political development and no focus on economic issues. Despite fertile land and access to the sea, Somalia suffers from instability, conflict, and extreme poverty.

The Uncertainty of History

History does not always move in a straight or predictable direction. Nations that appear inclusive at one time can later become extractive. Why Nations Fail acknowledges this uncertainty and emphasises that the future of a nation depends on whether its government can control such shifts.

For example, the book discusses the rise of the Robber Barons in 19th-century America:

  • These were powerful industrialists like Andrew Carnegie (steel), John D. Rockefeller (petroleum), and J.P. Morgan (banking), who established monopolies by crushing smaller competitors and consolidating power.
  • Their influence extended to the U.S. Congress, making them extremely politically powerful.

However, in the early 20th century, President Theodore Roosevelt committed to breaking up these monopolies. He was followed by William Taft and Woodrow Wilson, who promoted competition by dismantling monopolies.

This paved the way for a more competitive economic environment and encouraged new wealth creators like Bill Gates. Had competition not been restored, the U.S. might have ended up like Mexico, where industry often operates under political and economic favouritism.

Virtuous Cycle

A virtuous cycle occurs when a liberal and inclusive economy demands equally inclusive politics, and those politics in turn promote further economic inclusiveness.
This mutually reinforcing relationship strengthens over time.

Historical examples include

  • Britain after the Glorious Revolution, and
  • The United States after the Declaration of Independence.

The earlier example of the dismantling of monopolies in the U.S. is one such case of a virtuous cycle in action.

Another example is when Franklin D. Roosevelt tried to limit the power of the U.S. Supreme Court, but Congress refused, thereby asserting the independence of institutions and preventing concentration of power.

Vicious Cycle

A vicious cycle arises when extractive political institutions use the economy for their own benefit, and in turn, those who gain economic power use it to dominate politics.

This cycle reinforces inequality and authoritarianism over time.

Examples of countries caught in such a cycle include:

  • Somalia
  • Argentina
  • North Korea

In these countries, wealth and power remain concentrated, while most people remain excluded from both political participation and economic opportunity.

Escape from the Vicious Cycle

It is possible to escape the vicious cycle of extractive politics and economics, but it requires making both politics and markets more inclusive.

One notable example is South Korea:

  • In the 1960s, General Park Chung-hee became president. While his rule was authoritarian, he significantly improved the economy.
  • After his assassination, his successor, Chun Doo-hwan, became even more repressive.
  • However, as economic development and public awareness grew, South Koreans gained the courage to challenge authoritarianism.

This led to the establishment of a democratic system in South Korea from 1997 onwards.

Unstable Economic Growth

Even under extractive political systems, economic growth is possible—because rulers can still benefit from such growth.
However, this kind of growth:

  • Rarely improves the lives of ordinary people, and
  • Is usually unsustainable in the long run.

To illustrate this, the authors cite:

  • The Soviet Union under Stalin: His policies made the USSR a military power but ultimately led to fragmentation and collapse.
  • Modern China: While China has experienced rapid economic growth, the authors argue that without the development of inclusive political institutions, this growth cannot be sustained, and the country is likely to transition towards democracy in the future.

Some Problems in the Book

Why Nations Fail focuses almost exclusively on internal institutions within a nation and neglects other critical factors such as:

  • Geopolitics and the influence of international institutions,
  • The role of global economic policies and aid frameworks.

For example:

  • After the Great Depression of the 1930s, the United States adopted Keynesian economics, which later influenced Europe.
  • Global events like the Bretton Woods Conference (1944), the Marshall Plan, the end of the Gold Standard under Nixon, and the rise of neoliberalism under Ronald Reagan and Margaret Thatcher, along with the policies of the IMF, World Bank, and the Washington Consensus, all had profound effects on developing nations—but the book largely ignores them.
  • Similarly, it overlooks how Western intelligence agencies have influenced regime change in emerging economies and how policies from so-called “successful nations” can undermine developing ones.

The book also struggles with historical accuracy in some ancient contexts:

  • It claims that the Natufian civilization collapsed due to extractive institutions, but there is insufficient evidence to support this.
  • Likewise, while Egyptian and Sumerian states left behind ample evidence of exploitation, the Maya civilization cannot conclusively be said to have fallen due to institutional extraction.

Other omissions:

  • Singapore is not discussed, despite its one-party rule (nominally democratic) and remarkable development.
  • In the case of China, the constitutional amendment that allowed Xi Jinping a third term is not addressed—even though it significantly strengthened the Chinese Communist Party’s grip on power.

Stylistically, the book repeats its core thesis many times, making it seem as though the authors want to emphasize that their model is the only truth. This repetition can become tedious.

Furthermore, due to the uncertainty of history and the many special circumstances involved, the model proposed by Acemoglu and Robinson lacks predictive power.
It may help analyze past events, but by focusing solely on institutions, it overlooks many other dimensions of political and economic change.

Nepal’s Context

Although Nepal is mentioned only briefly in the book, when viewed through the lens of Acemoglu and Robinson’s model, we can conclude that:

Nepal has fallen into a vicious cycle due to an extractive political system that has fostered an extractive economy.

Historically:

  • The formation of modern Nepal is generally considered to have begun when Prithvi Narayan Shah defeated Kantipur in 1768 (1825 BS).
  • During his unification campaign, power was centralized among his courtiers and military officers (known as Bhai-Bhardars), but this did not result in political unification.
  • Nepal’s defeat beyond the Mahakali River in wars against the British showed weak political and military presence in those areas.
  • Even today, some parts of Nepal lack meaningful state presence, leading to lawlessness and elite exploitation.

During the Rana regime, there was a strong centralized authority, but it remained confined to a small elite.
Education was reserved for the ruling class, and reforms were often suppressed:

  • Reformist figures like Dev Shumsher and Padma Shumsher were exiled.
  • When Gehendra Shumsher attempted to manufacture modern weapons, Chandra Shumsher sabotaged his efforts.
  • Though Chandra did outlaw sati and slavery, and established Tri-Chandra College, access remained highly restricted.

In 1951, democracy was introduced, but power remained in the hands of a few elites.
Even the first popularly elected parliament and government failed to deliver significant change.

Later, King Mahendra’s Panchayat system developed roads and industries but lacked public participation and saw elite capture.

After the restoration of democracy (1990), the people’s movement (2006), and the establishment of a republic, Nepal has still not overcome elite dominance.
With limited economic resources and concentrated wealth, public frustration with the republic is growing.

Although some socio-economic indicators have improved, weak governance has hindered visible national development.

To change Nepal’s condition, there is a need for innovation and competitive industrialization. However, political leaders fear that empowering the public will weaken their grip on power, and thus continue to act extractively.

Conclusion

Daron Acemoglu and James Robinson’s Why Nations Fail is a useful book for understanding the role of internal institutions in a country’s economic development and prosperity.

However, because it does not account for geopolitical influences, its thesis remains limited. The examples in the book should not be taken at face value, but read critically and with broader context in mind.

For readers unable to undertake deep research, the emphasis on institutions may seem conclusive—but it is essential to approach this book with caution and analytical awareness.

Why Nations Fail

राष्ट्र किन असफल हुन्छन् – समीक्षा Why Nations Fail

सन् २०११ मा अरब स्प्रिङ्ग भइरहँदा इजिप्सियनहरूले भनेका यी कुरा हामी नेपालमा पनि भनिरहन्छौँ —

“We are suffering from corruption, oppression and bad education. We are living amid a corrupt system which has to change.”


अर्थात्, “हामी भ्रष्टाचार, दमन र कुशिक्षाले पीडित छौँ । हामी यस्तो भ्रष्ट प्रणालीमा छौँ जुन परिवर्तन हुनै पर्छ ।”

भ्रष्ट प्रणालीमा हामी कसरी पुग्छौँ ? कसरी त्यस्तो प्रणालीले देशलाई नै असफल बनाउँछ ? के भ्रष्टाचार र असफलताको दुष्चक्रबाट उम्किन सकिन्छ ? सकिन्छ भने कसरी ? यस्तै प्रश्नका उत्तर ड्यारोन एसेमोलु र जेम्स रबिन्सनले Why Nations Fail किताबमार्फत् दिने प्रयास गरेका छन् ।

पुस्तकमा समेटिएका विषयहरू

पुस्तकको मुख्य थेसिस

एसेमोलु र रबिन्सन आफ्नो तर्क यसरी राख्छन्–कुनै पनि देशको उन्नति तब हुन्छ जब राज्यशक्ति केन्द्रीकृत हुन्छ र समावेशी आर्थिक तथा राजनीतिक संस्थाहरूको निर्माण गर्छ ।

यहाँ केन्द्रीकृत राज्यशक्ति भन्नाले निरङ्कुशता नभई राज्यभित्र सक्षम र सबल कानूनी शासनको प्रत्याभूति हो । त्यस्तै, समावेशिताको अर्थ राज्यका सम्पूर्ण पक्षको राज्यमा अर्थपूर्ण सहभागिता भन्ने बुझिन्छ । यदि केन्द्रीकृत शासन, समावेशी आर्थिक र राजनीतिक संस्थाहरू मध्ये कुनै एकको मात्रै कमी भयो भने पनि राज्य असफलतातर्फ उन्मुख हुन्छ । तीनवटै अवस्था भएनन् भने राष्ट्र पूर्णतः असफल हुन्छ ।

राज्य लिएका ससाना नीतिहरूको प्रभाव विशेष परिस्थिति (Critical juncture) मा अझै गहिरो गरि देखापर्छ । जस्तै, युरोपमा ब्ल्याक डेथले जनसङ्ख्यामा असर पार्दा बेलायतमा म्याग्ना कार्टाको प्रभावले दासत्वको अन्त्य भयो तर पूर्वी युरोपमा दासत्व झनै बढ्यो । म्याग्ना कार्टा र दासत्व उन्मुलनले बेलायतमा ल्याएका परिवर्तनले औद्योगिक क्रान्तिलाई टेवा दियो र विश्वको सबैभन्दा धनी र शक्तिशाली राष्ट्र बन्न सक्यो ।

भूगोल, संस्कृति र रोगको प्रभाव

एसेमोलु र रबिन्सनले आफ्नो तर्क प्रस्तुत गर्ने क्रममा राष्ट्रको सफलतामा भूगोल, संस्कार, र रोगको खासै भूमिका नहुने कुरा उल्लेख गरेका छन् । यसका लागि प्रस्तुत गरेका केही उदाहरण हुन्: एरिजोना, अमेरिका र मेक्सिकोका सीमाले छुट्याएको एउटै ईतिहास, भूबनोट र संस्कृति भएका दुई नोगेल्स शहर, उत्तर र दक्षिण कोरिया, बोट्स्वाना र उसका छिमेकी मुलुकहरू आदि । उस्तै भूगोल र संस्कृति भए पनि यी ठाउँमा स्थापित फरकफरक आर्थिक र राजनीतिक संरचनाले जनताको जीवनमा भिन्नभिन्न तरिकाले असर पार्ने तर्क लेखकहरूको छ ।

समावेशी संस्थामाथि खतरा

आर्थिक-राजनीतिक असमानताका कारण समावेशी संस्थाहरू (inclusive institutions) पनि बिस्तारै शोषक (extractive) बन्न सक्नेतर्फ पनि लेखकद्वयले संशय व्यक्त गरेका छन् । यसको मुख्य उदाहरणका रूपमा रोमन साम्राज्य र त्यसको असफलताबाट निस्किएको रोमन गणतन्त्र र भेनिसलाई प्रस्तुत गरेका छन् । त्यहाँ आर्थिक र राजनीतिक शक्ति सीमित व्यक्तिहरूमा पुगेपछि नवप्रवर्तन रोकिएको र मानिसहरू नयाँ सहज ठाउँमा बसाइँसराइ र व्यापार गर्न थालेको विषयले संस्थाहरू कति संवेदनशील हुन्छन् भन्ने थाहा हुन्छ । अहिले समावेशी र सफल भनिएको बेलायतमा सन् १२१५ मा म्याग्ना कार्टाको घोषणा र सन् १६८८ मा गौरवमय क्रान्ति (Glorious Revolution) को बिचमा राज्य खासै समावेशी नभएको र जनताको आर्थिक विकास गर्न राज्य त्यति सफल नभएको इतिहास पनि प्रस्तुत गरेका छन् ।

शासक र नवप्रवर्तन

शासकहरू नवप्रवर्तन र प्रविधि अपनाउन किन चाहँदैनन् ? के उनीहरूले प्रविधि नबुझेर त्यसो गरेका हुन् ? एसेमोलु र रबिन्सन भन्छन्–शासन शक्ति हुनेहरूका लागि नवप्रवर्तन र प्रविधि चुनौती हुन् उनीहरूको शोषक प्रणाली विरुद्ध । उनीहरू जुन प्रविधि र प्राविधिकले आफ्नो फाइदा नहुने देख्छन्, तिनलाई नष्ट गरिदिन्छन् । बेलायतमा १६८८ को गौरवमय क्रान्तिपूर्व राजा र रानीले थुप्रै प्रविधि रोकेका रहेछन् । १६८८ पछि भने उपनिवेशबाट कमाएर धनी भएका व्यापारी र वैज्ञानिकहरूको आवाज सशक्त हुँदै गएको देखिन्छ ।

बेलायत, उपनिवेश, र असफल राष्ट्रहरू

बेलायत र उसका उपनिवेशहरूमा भने द्वैधता देखिन्छ । बेलायत भित्र समावेशी संस्थाहरू क्रमशः स्थापना भइरहँदा बेलायतीहरूले उपनिवेशहरूमा भने स्रोत दोहनका लागि शोषकी संस्थाहरू स्थापना गरेका थिए । अफ्रिकामा दासहरूको किनबेच गर्नेमा बेलायतीहरू प्रमुख थिए । बेलायतमा विरोध बढ्दै जाँदा दासत्व गैरकानुनी त भयो तर अफ्रिकाका राज्यहरू दासत्वबाट टाढिएनन् । अर्कोतिर स्रोत र रैथानेहरूको अभाव भएका ठाउँमा (अमेरिका, क्यानडा, अस्ट्रेलिया) भने नचाहँदा नचाहँदै समावेशी किसिमका संस्था स्थापित हुँदै गएराज्यको नीति र आवश्यकता अनुसार संस्थाहरू निर्माण हुन्छन् भन्ने यहाँबाट बुझिन्छ । बेलायतीबाहेक दक्षिण अमेरिकामा स्पेनी र पोर्चुगिज अनि दक्षिण पूर्वी एसिया डचहरूले गरेका आततायी व्यवहारको ईतिहास पनि पुस्तकमा समेटिएको छ ।

पुस्तकमा असफल राष्ट्रहरूको पनि चर्चा छ । तीमध्ये मुख्यतः सोमालिया हो । त्यहाँ केन्द्रीकृत शक्ति नहुँदा राजनीतिक विकास हुनै सकेन । आर्थिक मुद्दाहरू पनि कहिले पनि उठेनन् । फलस्वरूप, मलिलो माटो र समुद्रमा पहुँच भएर पनि सोमालिया अस्थिरता, द्वन्द्व र चरम गरीबीको शिकार भएको छ ।

इतिहासको अनिश्चितता

इतिहास ठ्याक्कै यही दिशामा जान्छ भन्न सकिँदैन र कुनैबेला समावेशी भनिएका राष्ट्र पछि शोषक पनि बन्न सक्छन् भन्ने तर्क Why Nations Fail भित्र भेटिन्छ । तिनलाई सरकारले नियन्त्रण गर्न सक्छ कि सक्दैन भन्ने कुराले राष्ट्रको भविस्य निर्धारण गर्छ । उदाहरणका लागि अमेरिकामा १९औं शताब्दीमा उदाएका लुटेरा ब्यारोनहरू (Robber Barons) लाई लिन सकिन्छ । त्यस समय थोरै पुँजीबाट ठूला उद्योगी बनेकाहरूले आफ्नो प्रभाव बढाउन साना उद्योगलाई धराशायी बनाउने, आफूभित्र गाभ्ने र प्रतिस्पर्धा निष्तेज गर्ने काम गरेका थिए । उदाहरणका लागि एन्ड्र्यु कार्नेगीले स्टील, जोन डी. रकफेलरले पेट्रोलियम र जे. पी. मोर्गनले बैङ्किङ क्षेत्रमा मोनोपोली बनाएका थिए । अमेरिकी कङ्ग्रेसमा पनि उनीहरूको बलियो प्रभाव थियो । यद्यपि बीसौँ शताब्दीको सुरुवातमा राष्ट्रपति बनेका थियोडोर रूजवेल्टले मोनोपोलीहरू बन्द गर्ने प्रतिबद्धता गरे र उनी पछि आएका विलियम टाफ्ट र उड्रो विल्सनहरूले मोनोपोलीहरूलाई टुक्र्याएर प्रतिस्पर्धालाई प्रोत्साहन गरे । प्रतिस्पर्धाकै कारण अमेरिका नयाँ लगानीको लागि आकर्षक हुन थाल्यो र बिल गेट्सजस्ता धनाड्य आउन सके । प्रतिस्पर्धालाई प्रोत्साहन गर्न नसकेको भए मेक्सिकोमा जस्तो राजनीतिक र आर्थिक प्रभावको आधारमा उद्योग सञ्चालन गर्नुपर्ने हुन सक्थ्यो भन्ने तर्क एसेमोलु र रबिन्सनले गरेका छन् ।

सुचक्र (Virtuous Cycle)

उदार र समावेशी अर्थतन्त्रले त्यस्तै राजनीति माग गर्ने र समावेशी राजनीतिले समावेशी अर्थतन्त्रलाई प्रोत्साहन गर्ने चक्र नै सुचक्र हो । यस्तो चक्र बेलायतमा गौरवमय क्रान्तिपछि र अमेरिकामा स्वतन्त्रताको घोषणापछि देख्न सकिन्छ । अघिल्लो खण्डमा उल्लिखित अमेरिकी मोनोपोलीहरूको अवसान सुचक्रको एउटा उदाहरण हो । अर्को उदाहरण अमेरिकामै फ्रयाङ्क्लिन डी. रूजवेल्टले सर्वोच्च अदालतको शक्ति सीमित गर्न चाहेको तर संसदले अस्वीकार गरेको प्रसङ्ग पनि हो ।

दुष्चक्र (Vicious Cycle)

शोषक राजनीतिले अर्थतन्त्रलाई आफ्नो स्वार्थको लागि प्रयोग गर्ने र आर्थिकरूपमा सबल भएकाहरूले आफ्नो पक्षमा राजनीति गर्ने शिलशिलालाई दुष्चक्र भन्न सकिन्छ । धेरैजसो अफ्रिकी, दक्षिण अमेरिकी र एसियाली देशहरू यस्तो चक्रमा फसेका छन् । सोमालिया, अर्जेन्टिना, र उत्तर कोरियालाई उदाहरणका रूपमा लिन सकिन्छ ।

दुष्चक्रबाट उन्मुक्ति

शोषक राजनीति र अर्थतन्त्रको दुष्चक्रबाट उम्किन सम्भव छ । यसका लागि राजनीति र बजार दुवै समावेशी बन्दै जानुपर्छ । उदाहरणका लागि दक्षिण कोरियामा १९६० को दशकमा जनरल पार्क चुङ ही राष्ट्रपति बने । उनले राजनीतिक रूपमा अधिनायक शैली लिए पनि अर्थतन्त्रमा भने निकै सुधार गरे । उनको हत्यापछि राष्ट्रपति बनेका चुन डु-ह्वान झनै क्रूर बन्न थाले । तर अर्थतन्त्रको र चेतनाको विकासले उक्त शासन व्यवस्थालाई चुनौती दिने साहस दक्षिण कोरियालीहरूलाई दियो । फलस्वरूप दक्षिण कोरियामा १९९७ देखि लोकतान्त्रिक व्यवस्था कायम भयो ।

अस्थिर आर्थिक प्रगति

शोषक राजनीति भएका ठाउँमा पनि आर्थिक वृद्धि सम्भव हुन्छ किनकि शासकहरू उक्त आर्थिक वृद्धिको लाभ लिन पाउँछन् । त्यस्तो आर्थिक वृद्धिले जनताको जीवनमा भने खासै सकारात्मक प्रभाव पार्न सक्दैन । पारिहाले पनि त्यस्तो वृद्धि दिगो हुन सक्दैन । यसका लागि लेखकद्वयले स्टालिनकालीन सोभियत संघ र हालको चीनलाई उदाहरणका रूपमा प्रस्तुत गरेका छन् । स्टालिनले लिएका नीतिले सोभियत संघलाई सैन्य शक्ति त दियो तर कालान्तरमा खण्डित गरिदियो । चीनले समावेशी राजनीतिक संस्थाको विकास नगरेमा त्यहाँको आर्थिक विकास दिगो नहुने र भविस्यमा लोकतान्त्रिक व्यवस्थातर्फ अघि बढ्ने सम्भावना देखिन्छ, किताबले भन्छ ।

पुस्तकमा रहेका केही समस्याहरू

Why Nations Fail मा राष्ट्रभित्रका संस्थाहरू बाहेक अरू पक्षहरूलाई नकारिएको छ । भूगोल र भूराजनीतिको प्रभावको विषयमा पुस्तकमा चर्चा छैनअन्तर्राष्ट्रिय संस्थाहरूको प्रभावका कारण देशले लिने नीतिका विषयमा पनि पुस्तक मौन छ । उदाहरणका लागि अमेरिकामा सन् १९३० को आर्थिक मन्दी (The Great Depression) पछि लोकतान्त्रिक समाजवादमा आधारित किन्सीयन अर्थतन्त्र लागू भयो । त्यसैको सिको युरोपले पनि गर्‍यो । त्यस्तै, सन् १९४४ को ब्रेट्टन उड्स सम्मेलन, दोस्रो विश्वयुद्धपछि युरोपको पुनर्निर्माणका लागि अपनाइएको मार्शल प्लान, रिचर्ड निक्सनद्वारा गरिएको गोल्ड स्टान्डर्डको अन्त्य, सन् १९८० पछि अमेरिकामा रोनाल्ड रेगन र बेलायतमा मार्गारेट थ्याचरको सहमतिपछि उदाएको नवउदारवाद, त्यसमा आधारित IMF र World Bank का गतिविधि, Washington Consensus र तिनले भूराजनीतिमा पारेका प्रभावलाई पूरै बेवास्ता गरिएको छ । त्यसैगरी पश्चिमा गुप्तचर संस्थाहरूले गर्ने शासन परिवर्तन, उदीयमान अर्थतन्त्रमा धक्का लाग्ने गरी “सफल राष्ट्र”हरूले लिने नीतिलगायतका विषय पनि यस मोडलमा अटेका छैनन् ।

प्राचीन राज्यहरूको असफलताका बारेमा लेखिएका कुराहरू संस्थामा आधारित थिए भन्ने कुरा अलि अमिल्दो लाग्छ । नाटुफियन सभ्यताको अन्त्य शोषणका कारण भएको हो भन्ने तर्कलाई पुष्टि गर्ने पर्याप्त आधार रहेनछन् । शिकारी नै भए पनि वासस्थान बनाएर बस्न थालेका उनीहरू राज्यका रूपमा संगठित थिए भन्न सकिँदैन । बरू इजिप्सियन र सुमेरियन राज्यका शोषणका अनगिन्ती प्रमाण भेटिने रहेछन् । त्यस्तै, माया सभ्यताको अन्त्य शोषणकै कारण भएको भन्न सकिने प्रमाण पुग्दैन ।

सिङ्गापुरको एकदलीय शासन व्यवस्था (लोकतान्त्रिक भनिए पनि) र त्यहाँ भएको विकास समेटिएको छैन । चीनका सन्दर्भमा सी चीन फिङले तेस्रो कार्यकालका लागि गरेको संविधान संशोधनले चिनियाँ कम्युनिस्ट पार्टीको शासनलाई अझै बलियो बनाउने देखिएको छ ।

लेखकहरूले आफ्नो मूल थेसिस किताबभरी दोहोराइरहन्छन् । यस्तो लाग्छ कि पटकपटक एउटै कुरा भनेर यही एउटा तर्क नै सम्पूर्ण सत्य हो भन्ने देखाउन खोजेका हुन् । एउटै कुरा दोहोरिरहँदा केही झिँझो पनि लाग्छ । यद्यपि, विशेष परिस्थितिको विश्लेषण र इतिहासको अनिश्चितताका कारण एसेमोलु र रबिन्सनको मोडलमा पूर्वानुमान गर्ने क्षमता (predictability) को कमी छ । भइसकेका घटनाको विश्लेषणका लागि भने केही मद्दत अवश्य गर्छ तर संस्थाहरूलाई मात्रै प्राथमिकता दिने हो भने राजनीतिक र आर्थिक परिवर्तनका अन्य आयामलाई केलाउन सकिँदैन

नेपालको सन्दर्भ

पुस्तकमा नेपालको नाम केही ठाउँमा भेटिनुबाहेक विस्तृत चर्चा छैन । यद्यपि, एसेमोलु र रबिन्सनको मोडलभित्र राख्दा नेपालमा शोषक राजनीतिक व्यवस्थाले चलाएको शोषक आर्थिक प्रणालीका कारण हामी दुष्चक्रमा परेका छौँ भन्न सकिन्छ ।

आधुनिक नेपालको सुरुवात पृथ्वीनारायण शाहले वि. सं. १८२५ मा कान्तिपुरलाई हराएपछि भएको मान्ने गरिन्छ । त्यस समयमा राज्य विस्तारमा सहायता गर्ने भाइभारदारमा शक्ति केन्द्रीत थियो । राज्य विस्तार हुँदै गर्दा भौगोलिक एकीकरण भए पनि राजनीतिक एकीकरण हुन सकेन । अङ्ग्रेजसँग महकालीपारि नेपालले हार्नुको कारण त्यहाँ नेपालको राजनीतिक र सैन्य शक्तिको कमजोर उपस्थिति पनि थियो । अझै पनि नेपालका कतिपय ठाउँमा राज्यको उपस्थिति छैन जसले गर्दा कानुनी शासनको अभाव छ र सीमित व्यक्तिहरूले शोषण गरिरहेकै छन् ।

राणाकालमा देशमा बलियो शासन त आयो तर त्यो पनि भाइभारादारकै मिलेमतोमा सीमित थियो । राणा र पहुँचवालाका लागि मात्रै शिक्षाको व्यवस्था गर्ने तर केही नयाँ गर्न खोज्दा खेद्ने चलन राणाहरूले नै चलाए । शिक्षा र राजनीतिमा सुधार ल्याउन चाहेने देवपद्म समशेरहरू लखेटिए । गेहेन्द्रले वीर गन बनाएर हतियार कारखाना चलाउँदा चन्द्रले भाँजो हाले । चन्द्रले सती प्रथा र दासत्वको अन्त्य गरे र त्रिचन्द्र कलेजको स्थापना पनि गरे । यद्यपि कलेजमा जोकोहीको पहुँच थिएन ।

२००७ सालमा प्रजातन्त्र स्थापना भए पनि शासन केही सम्भ्रान्तका लागि मात्रै सीमित भयो । पहिलो आम निर्वाचनबट बनेको संसद र सरकारले पनि जनजीवनमा खासै परिवर्तन ल्याउन सकेन । त्यसपछि राजा महेन्द्रले सुरु गरेको पञ्चायत व्यवस्थाले सडक सञ्जाल विस्तारउद्योगहरू स्थापना गर्‍यो तर जनताको प्रत्यक्ष सहभागिता सुनिश्चित गर्न सकेन । केही सम्भ्रान्तको पकड (elite capture) पञ्चायतमा देखियो ।

तर जुन पकडको विरुद्धमा प्रजातन्त्रको पुनःस्थापना, लोकतान्त्रिक आन्दोलन र गणतन्त्रको स्थापना भयो, त्यसलाई पराजित गर्न नेपाल अझै सक्षम भएको छैन । सीमित स्रोत र अर्थतन्त्र पनि सीमित व्यक्तिमा केन्द्रीत भएकाले गणतन्त्रप्रति पनि जनतामा वितृष्णा उब्जिन थालेको छ । केही आर्थिक-सामाजिक सूचकहरूमा नेपालको प्रगति त देखिएको छ तर सुशासन कमजोर हुँदा जनताले देख्ने गरी देशको विकास हुन सकेको छैन ।

नेपालको अवस्था फेर्न नवप्रवर्तनलाई प्राथमिकता दिँदै प्रतिस्पर्धात्मक औद्योगिकीकरण गर्नुपर्ने आवश्यकता छ । तथापि त्यसो गरेमा जनता सक्षम हुने र आफ्नो राजनीतिक शक्ति कमजोर भई सत्ताबाट बाहिरिनुपर्ने डरका कारण राजनीतिक नेतृत्व झन्झन् शोषक बन्दै गएको छ ।

अन्त्यमा,

ड्यारोन एसेमोलु र जेम्स रबिन्सनको Why Nations Fail आर्थिक विकास र समृद्धिमा राष्ट्रका आन्तरिक संस्थाहरूको महत्त्वका बारेमा बुझ्न उपयोगी छ । यद्यपि यसमा अन्य भूराजनीतिक पक्षलाई स्थान नदिएको हुँदा यसको थेसिस सीमित छ । पुस्तकमा दिइएका उदाहरणलाई जस्ताको तस्तै ग्रहण गर्नुभन्दा अन्य पक्षलाई पनि विचार गर्दै पढ्नुपर्ने हुन्छ । गहन अध्ययन गर्न नसक्ने पाठकका लागि संस्थाको महत्त्व मात्रै महत्त्वपूर्ण लाग्न सक्ने हुँदा यस पुस्तकलाई सावधानीपूर्वक पढ्नु उचित हुन्छ ।

पुस्तक समीक्षा : Cabals and Cartels

नेपालको विकासमा रहेका दुई बाधक — राजनीतिक षड्यन्त्रकारीहरू (cabals) र व्यापारिक मिलेमतो गर्नेहरू (cartels) लाई केन्द्रमा राखी लेखिएको किताब हो Cabals and Cartels. वर्ल्ड बैंकको वरिष्ठ अर्थशास्त्रीका रूपमा काम गरेका राजीव उपाध्यायले लेखेको किताबमा दरबार हत्याकाण्डदेखि संविधान निर्माणपछि भारतले लगाएको नाकाबन्दीसम्मका घटना प्रस्तुत छन् । डोनाल्ड ट्रम्पले USAID लाई निलम्बनमा राखेको घटना, विदेशी ऋण र सहायताको उपादेयतासम्बन्धी उठेको बहस र नेपालमा राजतन्त्रको पुनरागमनका विषयमा गर्न थालिएको परिदृष्यका सन्दर्भमा यो किताब पढिरहँदा निकै रोमाञ्चक अनुभूति भयो । खिन्न पनि भएँ किनकि हामी फेरि पनि व्यवस्था परिवर्तन र कसैको नायकत्वलाई नै अझै पनि प्राथमिकता दिइरहेका छौँ ।

राजनीतिक र व्यापारिक मिलेमतो गर्नेहरूले कसरी नीतिगत लुपहोलमा खेलिरहेका छन् भन्ने कुरा सबैलाई थाहा भएकै विषय हो । वर्ल्ड बैंकजस्तो बहुराष्ट्रिय संस्थाहरूले कसरी विकासका मोडल थोपर्छन् र नवउपेनिवेशवादी शैली अपनाउँछन् भन्ने कुरा चाहिँ केही नौलो लागेको थियो । एउटा देशमा सफल भएको मोडल अर्को देशमा जस्ताको तस्तै लागू गर्दा आउने समस्या र तिनले पार्ने दूरगामी प्रभावका बारेमा पुस्तकले सोच्न बाध्य गराउँछ । किताबको एउटा अध्याय “Revolutionary Babies” सबैभन्दा महत्वपूर्ण लाग्यो । फ्रान्सी लेखक Mallet Du Pan ले लेखेको “क्रान्तिले अपेक्षा जन्माउँछ, अपेक्षाले निराशा अनि निराशाले आक्रोश” भन्ने वाक्यलाई उद्धृत गर्दै अफघानिस्तानका पूर्वराष्ट्रपति असरफ घानीले लेखकलाई प्रश्न गरेका छन्, “नेपाली क्रान्तिका बच्चाहरू के गर्दैछन् ?” उनै घानीले नेपालको क्रान्ति र विकासका केही अवरोधका बारेमा पनि चर्चा गरेका छन् । तीमध्ये केही हुन्:

१. पुरातनवादी सोच

२. स्वतन्त्र सोचको कमी (जुनसुकै क्षेत्रमा रहेको राजनीतिले गर्दा)

३. सीमित बजार र प्रतिस्पर्धा

४. राजनीतिक परिवर्तनको उत्साहलाई अर्थतन्त्रको सवलीकरणमा उपयोग गर्न नसक्नु, आदि ।

(घानी आफैँ राजनीतिमा सफल पात्र भने हुन सकेनन् । यो पुस्तक प्रकाशन भएको लगभग एक वर्षपछि अर्थात् २०२१मा तालिवानले उनलाई अपदस्त गरे । उनलाई पश्चिमा निकट रहेको आरोप लागेको थियो । वर्ल्ड बैंकसँगको उनको आबद्धता पनि उल्लेखनीय छ ।)

सबै खत्तम नै भने छैन, उपाध्याय लेख्छन् । नेपालको समुदाय सरकार र बजारको अभावमा पनि उन्नति गर्न सक्छ । नेपालको समुदायको विषयमा २००९ की नोबेल पुरस्कार बिजेता एलिनोर ओस्ट्रमले पनि चर्चा गरेकी रहिछन्। सरकारको बेवास्ता र बजारको शोषणबाट बच्न समुदाय एकजुट हुन जरुरी भयो । यसको एउटा स्वरूप सहकारी संस्था हुन् तर सहकारीमा पनि सरकारको प्रवेश र कार्टेलहरूको हस्तक्षेप देखिन थालेको छ । त्यस्तै, रेमिटेन्सले हाम्रो अर्थतन्त्र धानेको तर यसले बढाउने उपभोक्ता संस्कृति, मुद्रास्फीति (inflation) र उद्योगको विकास हुन नसको दुईधारे पक्षको चर्चा पनि किताबमा छ ।

कतिपय विषयमा सतही कुराहरू आउनु पुस्तकको कमजोर पक्ष हो । राजनीतिक र व्यापारिक मिलेमतो गर्नेहरू को हुन् भन्ने ठ्याक्कै को हुन् भन्ने थाहा पाइँदैन । यसले सबै राजनीतिज्ञ र व्यापारीलाई एकै घानमा राखेको देखिन्छ । किताबमा देखाइएका समस्याको समाधान पनि खासै देखिँदैन । एक ठाउँ राजनीतिक र व्यापारिक मिलेमतो गर्ने मानिसलाई जबरजस्ती न्याय दिन पनि खोजिएको छ । लेखकका केही व्यक्तिगत प्रसङ्गहरू नाटकीय लाग्छन् । उदाहरणका लागि, श्रेष्ठ थरका कुनै खराब ऋणीसम्बन्धी प्रसङ्ग कथाजस्तै लाग्छ । लेखक उच्च वर्गका रहेका र बहुराष्ट्रिय संस्थामा काम गरेकाले तृणमूल तहका कुराहरू आउँदैनन् । किताबको अन्तिम अध्यायमा लेखकको पुर्खाको इतिहास छ । पुस्तकको स्कोप हेर्दा यो अध्याय आवशयक थिएन । त्यस्तै, पुस्तकमा प्रयुक्त अङ्ग्रेजी केही अफ्ट्यारो छ । डिक्सनरीबिना पढ्न असम्भव छ ।

अन्त्यमा, नेपालको आर्थिक विकासमा रहेका अवरोध बुझ्न पुस्तक उपयोगी छ । वैदेशिक सहयताको किन खासै अर्थ छैन, दाता सम्मेलनहरू कसरी हाम्रो सप्ताहका दानका वाचाजस्ता हुन्छन् अनि राजनीतिक र व्यापारिक षडयन्त्रकारीहरूले कसरी जनभावना विपरीत काम गर्छन् भन्ने प्रसङ्गहरूले किताबलाई रोचक बनाएका छन् ।

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