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Democracy beyong voting

Why voting alone is not democracy

Before we begin this article, let’s watch the video below.

Courtesy: 7 News, Australia

The video shows Kim Jong Un being elected as the leader of his Workers’ Party with 100% approval. It’s legitimate voting according to Kim and his sycophants. But we know it’s not democratic. We know what happens to the North Koreans who defy Kim.

On the opposite spectrum is Switzerland, where voter turnout is less than 50%. The low turnout is because of the frequency and complexity of elections. They vote for popular initiatives – petitions filed by the public; for referendums for changing the constitution and laws; and for the election of representatives at different levels.

We also have countries Uruguay and Belgium with voter turnout of over 85% and that are highly democratic.

But then there are countries like Tunisia and Haiti, whose voter turnout in the last elections (2023 and 2015, respectively) sits at 11.4% and 17.8%. These countries have been classified as having poor democratic representation.

These examples paint a complex picture. Countries with both high and low voter turnout are authoritarian. Similarly, democratic countries also have both high and low voter turnouts.

In this article, we explore one aspect: how authoritarian regimes use elections for their legitimacy and why voting alone is not democracy.

“Performing” Democracy

Modern political democracy is a system of governance in which rulers are held accountable for their actions in the public realm by citizens, acting indirectly through the competition and cooperation of their
elected representatives.

Philippe C. Schmitter and Terry Lynn Karl

A democracy, according to Robert Dahl, Philppe C. Schmitter, and Terry Lynn Karl, should have the following nine procedures:

  1. Control over government decisions about policy is constitutionally vested in elected officials.
  2. Elected officials are chosen in frequent and fairly conducted elections in which coercion is comparatively uncommon.
  3. Practically all adults have the right to vote in the election of officials.
  4. Practically all adults have the right to run for elective offices in the government.
  5. Citizens have a right to express themselves without the danger of severe punishment on political matters broadly defined.
  6. Citizens have a right to seek out alternative sources of information. Alternative sources of information exist and are protected by law.
  7. Citizens have the right to form associations or organizations, including independent political parties and interest groups.
  8. Popularly elected officials must be able to exercise their constitutional powers without being subjected to overriding (albeit informal) opposition from unelected officials.
  9. The polity must be self-governing; it must be able to act independently of constraints imposed by some other overarching political system.

Most people, however, believe that democracy refers to having regular fair elections. This fallacy, known as “procedural fallacy” or “electoralism”, rests on the erroneous faith that the mere act of holding elections will channel political conflict into peaceful contestation and confer legitimacy upon the victors, regardless of the structural conditions under which those elections occur.

Contemporary autocrats have mastered the art of “performing” democracy. They do not abolish institutions; they hollow them out. They do not ban opposition; they render it impotent. They do not cancel elections; they engineer them. They have turned democracy into illusion.

Elections, therefore, do not always equate to democracy.

Competitive Authoritarianism and Rigged Voting

Steven Levitsky and Lucan Way introduced the concept of “Competitive Authoritarianism” to describe regimes that possess the formal architecture of democracy—legislatures, judiciaries, and multiple parties—but where the playing field is so heavily skewed it cannot be considered democratic.

The incumbent often has an advantage over others in competitive authoritarianism because of the following three generations of rigging.

First-Generation (Crude Rigging)

Prevalent during the Cold War and early transition periods, this kind of involves physical ballot stuffing, violent voter suppression, and the overt falsification of tally sheets. This method is high-visibility and high-risk.

The regime of Ferdinand Marcos (1965–1986) in the Philippines provides a quintessential example of Cold War proceduralism. After declaring martial law in 1972 to “save the republic” from communist insurgency, Marcos did not abolish the constitution; he replaced it with the 1973 Constitution, creating a parliamentary framework that concentrated power in his hands.

The 1978 elections for the Batasang Pambansa (Interim National Assembly) were a masterclass in performative democracy. Marcos allowed the opposition coalition, Lakas ng Bayan (LABAN), led by the imprisoned Benigno Aquino Jr., to run in Metro Manila. However, the regime denied LABAN access to media, banned public rallies, and engaged in massive vote-buying. On election day, the result was a clean sweep for Marcos’s Kilusang Bagong Lipunan (KBL) party (21-0 in Manila). The fraud was so blatant that it triggered a “Noise Barrage” protest, yet the U.S. State Department, prioritizing the security of Subic Bay Naval Base and Clark Air Base, accepted the “official” results as a step toward “normalization”.

Marcos repeated this in the 1981 presidential election, which he “won” with 88% of the vote against a token opponent, Alejo Santos, after the legitimate opposition boycotted. Vice President George H.W. Bush’s famous toast to Marcos—“We love your adherence to democratic principles and to the democratic processes”—encapsulated the era’s procedural fallacy: the existence of the process was sufficient for validation, regardless of the principle. It was only when the “Snap Election” of 1986 exposed the regime’s crumbling control and the military defected that the U.S. withdrew support, proving that validation was contingent on the autocrat’s ability to maintain stability, not democracy.

Second-Generation (Institutional Bias)

The second-generation rigging, prevalent in the 1990s and 2000s, includes gerrymandering, the packing of electoral commissions with partisans, and the misuse of state media.

The end of the Cold War fundamentally altered the incentives for autocrats. Overt dictatorships lost international funding and legitimacy. To survive, autocrats had to adopt the full architecture of democracy. This era gave birth to Competitive Authoritarianism, where the struggle was between Western conditionality (linkage and leverage) and the incumbent’s ability to manipulate the level playing field.

Alberto Fujimori’s regime in Peru (1990–2000) serves as a critical case study of how an elected leader can use democratic mandates to destroy democracy. Faced with a hostile Congress and the Shining Path insurgency, Fujimori executed an autogolpe (self-coup) in April 1992, dissolving the legislature and judiciary with military backing.

What followed was a sophisticated use of the procedural fallacy to regain international standing. Under intense pressure from the Organization of American States (OAS), Fujimori did not embrace permanent dictatorship. Instead, he:

  1. Convened a Democratic Constituent Congress (CCD) to draft a new constitution.
  2. Held a referendum to ratify it.
  3. Organized general elections in 1995.

Fujimori won the 1995 election in a landslide (64%) against Javier Pérez de Cuéllar. International observers validated the election as procedurally “acceptable”, effectively washing away the sin of the 1992 coup. This validation ignored the underlying reality: the National Intelligence Service (SIN), led by Vladimiro Montesinos, was systematically bribing judges, media owners, and opposition figures to ensure Fujimori’s dominance. The “clean” election of 1995 masked the “dirty” institutional capture, allowing the regime to survive until the Vladivideos scandal exposed the rot in 2000. This case highlighted the danger of international observers focusing on election-day mechanics while ignoring the inter-election destruction of checks and balances.

Third-Generation (Autocratic Legalism)

Prevalent post-2010, the third-generation rigging involves “lawfare” (disqualifying candidates on technicalities), the capture of the judiciary, digital surveillance, internet shutdowns, and the deployment of “zombie observers” to dilute criticism.

The trajectory of Bangladesh under Sheikh Hasina (2009–2024) offers a stark illustration of how the procedural fallacy can eventually lead to regime collapse. Hasina employed progressively more brazen techniques to secure power:

  • 2014: The “Uncontested Election” (BNP boycott leading to 153 uncontested seats).
  • 2018: The “Midnight Election” (allegations of ballot stuffing the night before).
  • 2024: The “Dummy Candidate” Election. To avoid another uncontested poll, the Awami League ran “independent” candidates who were actually party members to create the illusion of competition.

The international reaction to the January 2024 election was polarized. The U.S. and UK declared the elections “not free or fair”. Conversely, India, China, and Russia validated the results, prioritizing strategic partnership. Hasina relied on this geopolitical shield and the veneer of the election to claim legitimacy. However, this “procedural” victory severed the regime’s connection to the populace. Lacking genuine consent, the regime crumbled in August 2024 in the face of student protests, proving that while elections can satisfy foreign allies, they cannot permanently contain domestic rage without substantive legitimacy.

The Controversy of International Legitimacy

The persistence of electoralism is sustained by specific international mechanisms that allow autocrats to shop for legitimacy.

The “Zombie Observer” Phenomenon

Autocrats have neutralized the threat of international election observation by cultivating their own monitoring groups. Regimes in Azerbaijan, Cambodia, Venezuela, and Zimbabwe, invite observers from the Shanghai Cooperation Organization (SCO), the Commonwealth of Independent States (CIS), and various “GONGOs” (Government-Organized NGOs). These missions invariably issue reports declaring the elections “transparent, free, and democratic,” often contradicting the findings of the Organization for Security and Cooperation in Europe (OSCE) or EU. This creates an “epistemic fog,” allowing the autocrat to claim that criticism is merely Western bias and pointing to “international validation” from friendly blocs.

However, the West has also repeatedly established and accepted authoritarian regimes as long as they support their interests. For example, the US and UK intelligence orchestrated the Operation Ajax to overthrow Iran’s democratically elected Prime Minister, Mohammad Mossadegh, after he attempted to nationalize the British-controlled oil industry. In his place, they restored absolute power to the monarch, Shah Mohammad Reza Pahlavi. The Shah ruled autocratically with a brutal secret police force (SAVAK) but was heavily armed and supported by the West until he was overthrown in the 1979 Islamic Revolution.

Similarly, the West supported the military rule of General Pervez Musharraf (1999–2008) for Pakistan was the frontline state in the “War on Terror”. With this support, General Musharraf conducted a referendum to consolidate his rule in 2002.

The Foreign Aid Trap

Research by Cheeseman and Desrosiers highlights how Western aid can inadvertently strengthen electoral autocracies. By continuing “everyday engagement” and funding “capacity building” for captured institutions (like judiciaries or electoral commissions), donors validate the structures of repression.

  • The “Aid Curse”: In regimes like Rwanda and Uganda, high levels of aid reduce the government’s dependence on tax revenue, making them less accountable to their citizens.
  • Bureaucratic Inertia: Donor agencies are incentivized to move money and demonstrate “technical” success (e.g., “we trained 500 judges”), often ignoring the political reality that those judges are not independent.
  • Inconsistency: The discrepancy in how the West treats elections in strategic partners (Pakistan, Egypt) versus adversaries (Venezuela, Belarus) undermines the moral authority of democratic promotion.

Geopolitical Diversification

The rise of a multipolar world has been a boon for electoral autocrats. China and Russia offer a “no strings attached” alternative to Western validation. For regimes in Bangladesh, Cambodia, and Zimbabwe, the support of Beijing (via the Belt and Road Initiative) and Moscow provides an economic and diplomatic lifeline that renders Western conditionality ineffective. Autocrats can now “look East” for validation if the West demands too much democracy

Elections v/s Rule of Law

If elections are the engine of democracy, the Rule of Law is the chassis. Without a strong legal framework, the engine tears the vehicle apart. The World Justice Project (WJP) Rule of Law Index 2025 provides alarming evidence of a global “Rule of Law Recession” that is accelerating, undermining the very foundations of democratic governance.

The Global Rule of Law Recession

In 2025, the global rule of law continued to deteriorate, with 68% of countries, including Nepal, experiencing a decline in their scores. This represents a significant worsening from the previous year, where 57% of countries declined.

  • Top Performers: The Nordic countries (Denmark, Norway, Finland, Sweden) and New Zealand continue to set the global standard. These nations demonstrate that high rule of law is inextricably linked to high levels of social trust, low corruption, and generally high voluntary voter turnout.
  • Bottom Performers: Venezuela, Afghanistan, Cambodia, Haiti, and Nicaragua rank lowest. In these nations, the law has ceased to be a constraint on power and has become an instrument of state control.

The Collapse of Checks and Balances

The most concerning trend identified in the WJP 2025 report is the targeted erosion of constraints on government powers. The pillars that are meant to hold the executive branch accountable are crumbling.

  • Legislative Weakness: Legislative checks on executive power declined in 61% of countries. Parliaments are increasingly bypassed by executive decrees or are dominated by super-majorities that act as rubber stamps for the leader’s will.
  • Judicial Capture: The judiciary is the “last line of defense” against executive overreach, yet it is currently losing ground. Judicial independence declined in 61% of countries. When courts are captured, as seen in the 2024 judicial reforms in Mexico which introduced the popular election of judges, the capacity for legal redress vanishes.

Trust Deficit

When a citizen cannot resolve a land dispute fairly or enforce a business contract because the courts are corrupt or inefficient, their trust in the “system” evaporates. This breeds cynicism and paves the way for populist strongmen who promise “justice” through extra-legal means. The data shows a clear correlation: countries with low civil justice scores (e.g., Venezuela, Cambodia) also have the highest levels of democratic dysfunction.

Corruption v/s Democracy

Corruption is not merely a financial crime; it is a solvent that dissolves democracy. The 2024 Corruption Perceptions Index (CPI) report by Transparency International paints a grim picture of the relationship between graft and governance, revealing a world where anti-corruption efforts have stagnated.

The global average CPI score remains stuck at 43/100, unchanged for over a decade. More than two-thirds of countries score below 50, indicating serious corruption problems.

  • Eastern Europe and Central Asia: This region is trapped in a “vicious cycle” where weak democratic institutions allow corruption to flourish, and the proceeds of that corruption are used to further weaken institutions.
  • Western Europe’s Slide: Even top-performing regions are backsliding. The UK (Rank 20) and other Western European nations have seen scores drop due to issues of “undue influence,” lobbying scandals, and the fraying of ethical standards in public office. This highlights that no democracy is immune to the corrosive effects of money in politics.

The Corruption-Turnout Nexus

The relationship between corruption and voter turnout is complex and context-dependent.

  • The Mobilization Effect: In functioning democracies, high perceptions of corruption can increase turnout as angry citizens mobilize to punish incumbents through voting. This was evident in the 2024 elections in South Africa and Senegal, where frustration with entrenched corruption contributed to significant political shifts and the loss of majorities for ruling parties.
  • The Apathy Effect: In contexts of systemic, endemic corruption, the effect is often the opposite. In Nigeria (CPI Score ~25), low turnout often reflects the widespread belief that the system is so rigged that voting changes nothing. When the electorate believes that all candidates are corrupt, the rational response is disengagement.
  • The Populist Bridge: High corruption perceptions often predict the rise of populist leaders. When “mainstream” parties are viewed as corrupt elites, voters turn to “anti-system” candidates who often dismantle democratic checks under the guise of “draining the swamp.” This narrative has been potent in the US, Brazil, parts of Europe, and in Nepal.

Wealth v/s Democracy

Seymour Martin Lipset’s seminal 1959 modernization theory posited that economic development creates the social conditions—literacy, a robust middle class, and civil society—necessary for democracy. The data from 2024-2025 challenges the universality of this thesis, suggesting a more fractured relationship between wealth and liberty.

The Anomaly of Wealthy Autocracies

The existence of high-income autocracies contradicts the linear Lipset trajectory. Countries like Singapore, Qatar, and the UAE possess high GDP per capita but maintain restrictive political systems.

  • The “Singapore Model”: Singapore ranks 3rd in the CPI (very clean) and has high governance effectiveness (Rank 9 in Governance Index), yet it restricts political pluralism. This represents the “technocratic authoritarian” ideal—a social contract where citizens trade political liberty for economic prosperity and administrative competence.
  • The Rentier State: The Gulf States (Saudi Arabia, Qatar, UAE) use oil rents to buy social peace, effectively severing the link between taxation and representation. The WJP Index shows these nations with relatively high rule of law scores regarding order and security, but abysmal ratings on fundamental rights. This demonstrates that wealth generated through resource extraction does not produce the same democratic pressures as wealth generated through industrialization or innovation.

Wealth Inequality: The Great Distorter

The distribution of wealth appears to be more predictive of democratic health than the aggregate wealth. High GDP per capita in the United States ($75,492 PPP) coexists with significant inequality and decline in democracy.

  • Inequality and Voice: Research on civic engagement indicates that economic inequality skews political influence. In unequal societies, the wealthy have disproportionate access to policymakers through lobbying and campaign finance, while the poor are marginalized. This leads to policies that further entrench inequality, creating a cycle of exclusion.
  • Poverty and Vulnerability: In lower-income democracies, poverty makes the electorate vulnerable to clientelism. Vote buying was recorded in at least 17 national elections in 2024, a direct consequence of economic vulnerability where a vote is sold for immediate subsistence needs rather than cast for long-term policy goals.

Conclusion

As we have seen from history, authoritarians have often arisen from elections and embraced them. Through clandestine operations and rigged international observers, they establish themselves as purveyors of democracy while dismantling democratic institutions. The global decline in rule of law and increasing corruption pose threat to the “rule of the people”.

Voting is necessary for democracy, but it should not be exclusive. As @NotsoLalit says in the embedded tweet, when grievances are reduced to elections, democracy becomes a formality and free pass for politicians to make promises without delivering anything. Also, a sustainable democracy is not limited to the tenure of elected representatives. It has to be a continuous process.

Ensuring meaningful participation of people at all levels is the key to strengthening democratic institutions. Moreover, without a restoration of the rule of law, the ballot box risks becoming nothing more than a coffin for liberty. The task ahead is not just to get out the vote, but to ensure that the vote still matters.

नेपालीहरूलाई बोल्न रोक लगाइएको साङ्केतिक चित्र

बोल्न पाइन्छ ?

बोल्नलाई बोल्न त पाइन्छ
बोल्ने पनि तरिका चाहिन्छ


स्वप्न सुमन र अभिज्ञा घिमिरेको गीत सुन्दै फेसबुक स्क्रोल गर्दै थिएँ । समाचार देखियो – रवि लामिछानेलाई समर्थन गर्दै प्रधानमन्त्रीको आलोचना गरेको भन्दै एक महिला पक्राउ । अस्तितिर दिलभूषण पाठकलाई हिल्टन होटलका बारेमा समाचार बनाएपछि पक्राउ गरेको खबर आएको थियो । अलि अघि सिधाकुराले मुद्दा मामिलामा हुने लेनदेनको विषयमा सार्वजनिक गरेको डार्क फाइल्स अदालतको अनादर गरेको भन्दै उक्त सामग्री हटाउन लगाइएको थियो । पछि सामग्री नै फेक हो भनेर तीनजनालाई कारबाही भएको थियो । अझै अगाडि सरकारले सामाजिक सद्भाव बिगारेको भन्दै टिकटकलाई प्रतिबन्ध गरेको थियो । झन्डै एक वर्षपछि प्रतिबन्ध फुकुवा भयो ।

यी घटनाहरू केलाउँदा लोकतन्त्र, गणतन्त्रमा बोल्न पाइन्छ भन्नेहरू अहिले आफैँ विरोधको अवाज बन्द गर्न तल्लीन देखिन्छन् । अभिव्यक्तिको स्वतन्त्रता संविधानको धारा १७ द्वारा प्रदत्त अधिकार हो । यसले कुनै विचारलाई निषेध गर्न नपाइने व्यवस्था गरेको छ । त्यस्तै, धारा १९ ले कुनै प्रसारण माध्यममा प्रकाशित सामग्रीकै कारण कसैलाई पक्राउ नगरिने कुरा सुनिश्चित छ ।

तर संविधानले नै सार्वभौमसत्ता र अखण्डताको रक्षा, व्यक्तिगत गोपनीयता र मर्यादाको सम्मानजस्ता विषयमा मनासिब प्रतिबन्ध लगाउन पाइने व्यवस्था पनि गरेको छ । र यसकै दुरुपयोग गरेर सत्ता र सत्ताको नजिक हुनेले आफ्ना विरोधमा आउने आवाज दबाउन थालेका छन् । अझ अनलाइनमा प्रकाशन हुने सामग्रीको विषयमा कानूनमा भएको लुपहोल प्रयोग गरेर दु:ख पनि बढी नै दिन थालेका छन् ।

यस्तो किन हुन्छ ? स्वतन्त्रता सङ्ग्राम कथामा लेखेको छु :

सत्ता सधैँ प्रशंसाको भोको हुन्छ । थोरै आलोचना पनि उसलाई बिझ्छ ।

तर आलोचना सहन नसक्ने सत्ताधारीलाई ठीक पार्ने ब्रह्मास्त्र खरो आलोचना नै हो । ब्रायन मार्टिन पुस्तक इन्फर्मेसन लिबरेसनमा लेख्छन्,

“आलोचना गर्दा निष्कर्ष दिने भन्दा पनि तथ्यहरू प्रस्तुत गरिदिनुस् । सही गलतको निर्णय पाठक/श्रोताले गर्नेछन् ।”

उनी थप्छन्,

“कुनै नेताले भ्रष्टाचारी हो भन्नुभन्दा उसलाई यो कम्पनीले यति रकम बुझायो भनिदिनुस् ।”

“जुन कुरा भन्नुहुन्छ त्यसको ठोस प्रमाण सङ्कलन गर्नुस् अनि आफ्ना साथीभाइ र अरूहरूलाई पठाउनुस् ।”

अहिलेको परिस्थितिमा बोल्न गाह्रो छ । बोल्न भने छाडिन्न । त्यसैले जे बोलिन्छ, तथ्य सहित बोल्नुपर्ने छ । र त :

बोल्नलाई बोल्न त पाइन्छ
बोल्ने पनि तरिका चाहिन्छ

A symbolic image of justice in Nepal under the control of shadowy figures while the others are in trouble

Crisis of Justice in Nepal: Who Gets It and Who Doesn’t

Constitution Study #8: An analysis of eroding faith on justice in Nepal

Political Meddling and Public Distrust in Justice

In recent years, public confidence in Nepal’s judiciary has eroded to alarming levels. From controversial rulings to suspected backdoor deals, the very institution meant to safeguard fairness and the rule of law now finds itself entangled in political webs.

Recent Examples of Political Interference:

  • Attempt of Impeachment against Chief Justice Sushila Karki (2017): On April 30, 2017, 239 Members of Parliament (MPs) filed the impeachment motion against Karki. It was the first time any Chief Justice had faced impeachment. The then Judge of the Supreme Court Cholendra Shamsher Rana ruled against the move on May 5 and reinstated Karki.
  • Chief Justice Cholendra Shamsher Rana’s Suspension (2022): Rana faced impeachment proceedings not solely due to his alleged misconduct, but also due to political realignments. Reports suggested political parties coordinated the move when he resisted some executive appointments—blurring the lines between accountability and retaliation.
  • Impunity in Corruption Cases: Several politicians implicated in high-profile scams (e.g., the Lalita Niwas land grab, gold smuggling cases, and fake Bhutanese refugee scandal) have either evaded prosecution or benefited from procedural delays. Courts appear reluctant to confront power centers.
  • Selective Enforcement: Political opponents often face swift charges, while ruling party members are granted procedural leniency, bail, or silence from investigative agencies.

The judiciary’s proximity to party interests has created a justice system that feels arbitrary, inconsistent, and aligned with power rather than principle. This has weakened the moral authority of the courts and shaken citizens’ belief in equal justice.

What Does the Constitution Say?

Despite the current realities, the Constitution provides a comprehensive framework for justice in Nepal:

Article 20: Right to Justice

  • Guarantees the right to fair trial, legal counsel, and presumption of innocence.
  • Emphasizes judicial independence and impartiality.

Article 21: Rights of Crime Victims

  • Ensures victims’ rights to information, participation, compensation, and dignified treatment.

Article 42: Right to Social Justice

  • Mandates proportional inclusion of women, Dalits, Adivasis, Madhesis, Muslims, backward regions, and gender minorities in state bodies.

The Constitution, on paper, envisions justice not only as due process in courts but as a tool of social transformation. Justice in Nepal is not just about being heard—it’s about being seen, represented, and uplifted.

Loopholes That Enable Political Influence

While the Constitution upholds judicial independence in principle, several weaknesses open the door for manipulation:

  1. Judicial Council Composition (Article 153):
    • The Chief Justice heads the Council, but its members include a minister, the senior-most justice of the Supreme Court, a nominee of the President (on executive advice), and a senior advocate recommended by Nepal Bar Association.
    • The fact that three of five members are directly affiliated to politics (and there is a high possibility of the Chief Justice and the Judge to be politically oriented as well) allows ruling parties to influence judge appointments, transfers, and promotions.
  2. Impeachment as a Political Tool (Article 101):
    • Judges can be impeached by a fourth of Parliament members. While this ensures accountability, it can also be abused as a weapon by political factions.
  3. Delay in Judicial Appointments:
    • The executive has frequently delayed nominations to influence court compositions during key cases.
  4. No Constitutional Limit on Interim Orders:
    • Frequent, ambiguous interim orders from courts create a perception of tactical favoritism, especially when sensitive political or corruption cases are involved.

Why People Are Losing Faith

The erosion of judicial credibility isn’t merely procedural—it’s deeply emotional and experiential. People lose faith when:

  • Cases drag on for years without resolution.
  • Judges with known political leanings preside over politically sensitive cases.
  • Victims of caste-based violence or rape fail to get justice while perpetrators are shielded by local or national politicians.
  • Legal aid remains inaccessible for those who can’t afford it, making justice a privilege for the rich.

In Fiscal Year 2022/23, Nepal scored 0.52 in the Rule of Law Index—barely halfway to an ideal system. That doesn’t mean there is no justice in Nepal. It means that the law works—sometimes. For some. But for millions of Nepalis, especially those from rural, Dalit, and indigenous communities, it works slowly, selectively, or not at all. Surveys and government reports suggest these groups rarely seek legal redress unless absolutely necessary—and when they do, they often feel unheard, humiliated, or dismissed.

The Path Forward: Reclaiming Justice

Justice in Nepal can be saved, but only through urgent reforms rooted in transparency, inclusivity, and courage.

Suggested Reforms

  1. Revamp the Judicial Council: Exclude executive members; ensure the Council is independent with balanced representation from civil society, bar associations, and retired justices.
  2. Transparent Appointment Processes: Publish criteria and reasoning for judicial nominations, transfers, and promotions.
  3. Strengthen Legal Aid: Expand the budget and outreach of legal aid centers, particularly in marginalized and remote areas.
  4. Language and Accessibility Reform: Provide translation and legal materials in local languages; make courtrooms less intimidating for laypeople.
  5. Empower Local Justice Systems: Incorporate indigenous dispute resolution mechanisms under constitutional safeguards to serve communities historically left behind.
  6. Establish Independent Judicial Oversight: Create an autonomous ethics commission for judges to investigate misconduct separate from parliamentary impeachment.

Conclusion: A Constitution is Only as Strong as Its Execution

The Constitution of Nepal speaks eloquently of justice—legal and social, personal and collective. But when laws are manipulated and courts become extensions of political games, the promise becomes a lie.

Justice must be rebuilt—not through slogans or courtroom formalities, but by restoring dignity to the powerless, accountability to the powerful, and trust to the people. Without that, justice in Nepal will remain, tragically, a word in a book few can afford to believe in.

An image showing two Jholes burdened by indifferent leadership and ideologies

The Dangers of Jhole Politics in Nepal and Why We Should Avoid It

In a recent social media post, Prime Minister K.P. Sharma Oli shared an image boldly stating, I am a Jhole). It was a provocative twist on a term repeatedly used to mock political sycophants — the Jhole, those who carry their leaders’ ideological and literal bags with unquestioning loyalty. By embracing the label, Oli turned it on its head, drawing parallels to Tyrion Lannister’s iconic line from Game of Thrones:

“Never forget what you are. The rest of the world will not. Wear it like armour, and it can never be used to hurt you.”

Psychologically, it was a masterstroke. What had once been a symbol of ridicule is now recast as a badge of honour. It arms party cadres with moral confidence and a ready-made justification for loyalty. It strengthens in-group identity and inoculates against public criticism. In a time of waning ideological clarity and rising cynicism, such reaffirmation is emotionally powerful.

But this reframing comes at a steep cost.

The idea of being a Jhole contradicts the very essence of democratic citizenship. Nepal is at a juncture where political awakening, not blind allegiance, is the need of the hour. When being a Jhole becomes aspirational, it signals a dangerous retreat from critical engagement. It celebrates hierarchy over participation, obedience over dialogue, and ideology over truth.

In a country reeling from institutional decay, corruption, and disillusionment with mainstream politics, embracing the Jhole identity is not brave — it is escapist. A true patriot cannot afford to be a bag carrier of any leader or party. We must ask questions, demand accountability, and have the courage to stand apart when needed. Ideological loyalty should come from understanding and belief, not from submission.

Ironically, the moment a leader wears the insult as a crown is also the moment the rest of the party members boldly follow suit. By accepting the term Jhole, they normalise a culture where subservience is rewarded and independent thought is suspect. They cultivate an indifferent leadership that does not care about the problems ordinary citizens face.

This is not a personal attack on the Prime Minister but a plea to every Nepali:

Let us not be flattered into submission. We must be more than Jholes — we must be citizens.

In a democracy, the highest duty is not to follow but to question. That is the only way we break the chain of servitude.


Disclaimer: This piece reflects critical reflection on public discourse and is intended to encourage democratic engagement, not to target any individual personally.

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.

Conflict Management for Positive Transformation: Examples From Literature and History

Conflict, whether external or internal, is a driving force for transformation. It brings out the truths and vulnerabilities of individuals, communities, and societies. When these vulnerabilities are managed, conflict results in positive change. The role of conflict in transformation is a permanent theme in literature, a recurring example in history, and a profound truth for an individual.

Conflict and Transformation in Literature

Conflict brings out the best as well as the worst in an individual. This can be seen clearly in Fyodor Dostoevsky’s Crime and Punishment. Raskolnikov, in the early chapters of the novel, possesses a view that “extraordinary men” can transcend morality and commit crimes. His poor financial situation leads him to think that killing the pawnbroker, who was probably cheating him, would be for the “greater good”. After he commits the crime, however, he is consumed by guilt, fear, and paranoia. He can come out of it once he realises through Sonia’s love that his past philosophy was flawed, and he prepares for a more peaceful life.

The idea of “extraordinary man” bringing a great conflict is also explored in Frank Herbert’s Dune series. When the Padishah Emperor Shaddam IV sends the Atreides, the rulers of Caladan, to the desert planet Arrakis (aka Dune), replacing the Harkonnens, the conflict between them reaches a tipping point. The conflict escalates when Paul Atreides, fuelled by his desire for revenge against the family rivals, Harkonnens and the Padishah Emperor Shaddam IV, exploits the myths of Lisan Al-Gaib and frees the Fremen from slavery. However, the savoir complex in him leads to a Jihad that kills over 61 million humans. He also justifies this catastrophe as a necessary action to end people’s admiration for messianic figures and hero worship. The chronicles clearly show how conflicts unmanaged through generations can result in huge losses. It also shows how the resolution of conflict brings out the best in humanity as they set to explore the universe on their own, discarding the need for a messiah.

Perhaps the best depiction of unmanaged family conflict leading into global warfare is the battle of the Mahabharata. The five sons of Pandu (Pandavas) and the hundred sons of Dhritarashtra (Kauravas) face each other in this family feud along with their allies from around the globe. The origin of the conflict has a root, however, when Devbrata (Bhishma) takes vows to refuse the throne and remain celibate to please his father, Shantanu, and his stepmother, Satyavati. This act robs Hastinapur of its strong ruler and the true male heir.

When his half-brothers, Chitrangad and Vichitravirya, die early, the male lineage of the Kuru dynasty genetically. However, through niyoga, Dhritarashtra and Pandu are born. Although Dhritarashtra is the eldest, he is denied the throne because of his blindness. Pandu becomes a king, despite his weak, sickly body. However, he soon leaves the palace after being cursed by a sage to die if he engages in a sexual act. Despite his restraints, Pandu succumbs to his desires and dies. He is not without heirs, though. Through a mantra, his wives Kunti and Madri have given birth to five divine sons. In Hastinapur, Dhritarashtra is crowned as the king. He promises his eldest son, Duryodhan, to pass on the throne and starts preparing accordingly.

Dhritarashtra’s repressed desires for power manifest into bitterness when Kunti returns with her sons. The fact that her eldest, Yudhisthir, is older than Duryodhan means that Yudhisthir was a challenger for the throne. The Kauravas become bitter, and although everyone knows of this, nobody takes action to bring the Pandavas and Kauravas to negotiations and solve the conflict. The brewing tensions escalate after the Draupadi, the common wife of the Pandavas, is brought to the court and disrobed. This episode makes the war inevitable and peace impossible.

The aftermath of the war shows the victors, Pandavas, distressed and sort of lost. They try, however, to sustain their kingdom as much as possible, setting the foundation for the next generation to come.

Conflict and Transformation in History

Examples of leadership arising from conflict are also evident from history. Mohan Das Karam Chand Gandhi’s experiences in South Africa changed his attitude towards the British, and he became one of the major freedom fighters for independent India. Similarly, apartheid in Africa gave rise to Nelson Mandela, and racial discrimination brought about leadership qualities in Rosa Park, Martin Luther King Jr., and Malcolm X.

In Nepal, too, the decade-long armed conflict between the Mablets and the government brought into light the discrimination of upper caste over lower caste, cultural suppression, and lack of opportunities for the backward communities. The Comprehensive Peace Accord 2006, the Constitution of Nepal 2015, and many other agreements have addressed the marginalisation and put forth mechanisms to solve the issues.

Conflict at an individual level


At an individual level, conflict can help one identify their truths and vulnerabilities. Conflicts can arise when a person has set up certain ideals and wants to follow them. When reality shatters their ideals, they feel weak and can’t accept reality. However, acceptance of reality and confrontation of harsh truths make one stronger. This also gives them a way forward in life.

I too have faced several problems where I feel like I am at a crossroads. When I left my job for preparation of PSC exams, I had no idea where I would go. However, it also made me ambitious and target-orientated. The strong sense of. “I must do it” helped me crack an exam at one level.

Conclusion

The role of conflict in transformation is, thus, a universal phenomenon. However, we should also be careful, for conflict can not only be transformative but also destructive. Sometimes, oversight can make us believe that conflict has no negative effect, but it can turn out to be so. When left unmitigated, conflict destroys individuals, splits families, weakens societies, and collapses countries. Therefore, it is wise to handle conflict as a double-edged sword and work out ways to bring transformation rather than destruction. Literature, history, and individual experiences have revealed that struggle is the source of transformation. Conflict forces individuals and societies to confront their limitations, reimagine possibilities, and evolve. Whether through the internal torment of a character like Raskolnikov, the sociopolitical struggles of the Maoist movement, or individual experiences, conflict is the engine of transformation, propelling humans toward growth and renewal.

सावर्णि पुस्तक आवरण

मानव र एआईको सम्बन्ध : “सावर्णि” उपन्यासको सन्दर्भमा

(सुझाव : डा. श्रीधर खनाल रचित सावर्णि उपन्यास पढ्नुभएको छ भने पढ्नुहोला । कहानी खोतलखातल गरिएको छ । उपन्यास पढ्नुभएको छैन तर पनि यो लेख पढ्न चाहनुहुन्छ भने पनि ठीकै छ ।)

पृष्ठभूमि

पुराणहरू भन्छन्– ब्रह्माको आयु १०० वर्ष हुन्छ । ब्रह्माको ५० वर्षको समयलाई परार्ध भनिन्छ । ब्रह्माको दिन (१२ घण्टा) अर्थात् कल्प मा सृष्टि हुन्छ र रातमा प्रलय भई सृष्टिको अन्त्य हुन्छ । प्रत्येक कल्पमा चौध मन्वन्तर हुन्छन् जसमा चौध मनुहरूले मानवको सृष्टि वा संरक्षण गर्छन् । हरेक मनवन्तरमा एकहत्तर महायुग (चतुर्युग) हुन्छन् । हामी अहिले ब्रह्माको द्वितीय परार्धको पहिलो वर्ष अर्थात् ५१ औं वर्षमा श्वेतवराह कल्पको ७औं मनुको समय (वैवश्वत मनवन्तर) अन्तर्गत २८औं महायुगको कलियुगमा छौँ । २८औं महायुगकै द्वापर युगमा भगवान् विष्णु अवतरित हुनुभएको थियो श्रीकृष्णका रूपमा । ८औं मनुलाई सावर्णि भनिएको छ । सप्तशती (चण्डी)मा पनि देवीको एक नाम सावर्णि रहेको छ ।

डा. श्रीधर खनाल कृत उपन्यास सावर्णिको मूल पात्र सावर्णि पनि मनुझैं मानवको उत्पत्ति र संरक्षण गर्छन् । यद्यपि उनी देवी भने होइनन् । उनी एक कृत्रिम बौद्धिकता भएका तर भावुक यन्त्रमानव हुन् जो लोप भइसकेका मानवलाई ल्याबमा जन्माउँछन् र तिनलाई पालनपोषण एवम् दिशानिर्देश गर्छन् ।

सावर्णि पुस्तक आवरण

सावर्णि उपन्यासको कथा

उपन्यासमा दुईवटा कथा छन् । पहिलो अध्यायको कथामा जीपीटी-२००० नामको एआई सफ्टवेयरले न्यारेटरलाई पिछा गर्छ, फोन गर्छ र एउटा इमेल पठाउँछ । यो बाह्रखरी उत्कृष्ट कथा २०८० मा रहेको जीपीटी २००० शीर्षकको कथामा पनि भेटिन्छ । यस कथाको समीक्षामा लेखेको थिएँ :-

ChatGPT 4.0 ले तहल्का मच्चाइरहेको बेला जीपीटी २००० ले धमाका गर्ने आशा पलायो । कथाको सुरुवात राम्रो लाग्यो । जीपीटी २००० ले मोबाइलमा इन्स्टल गरेपछि इमेल, क्यामरा र लोकेसनको आधारमा ट्रयाकिङ गर्ने कुरासम्म कथा ठीकै थियो । ‘असुर’को दोस्रो सिजनको झल्को आउला जस्तो लागेको बेला उसले न्यारेटरलाई सर्वोत्कृष्ट भन्दै गरेको भविस्यवाणीले कताकता ‘म्याट्रिक्स’ को झल्को दियो । आपसी कलहका कारण मानिसहरू लोप भइसकेपछि पनि AI बच्ने कुरा अलि पत्यार नलाग्दो नै थियो । हुन त AI को भविस्यवाणी हो । मिल्नैपर्छ भन्ने छैन ।

त्योभन्दा पनि पत्याउन नसकिने कुरा चैं जीपीटीले आफूले सबैलाई ट्रयाक गरिरहेको कुरा कसैलाई भन्ला भन्ने हो । हामीले इन्स्टल गर्ने एप्लिकेसनहरूले हामीलाई ट्रयाक गर्ने कुरा नौलो हैन । जानी नजानी हामी permission पनि दिइरहेका हुन्छौँ । तर सिधै फोन र इमेल गरेर ट्रयाक गर्छौँ भने भने वाचकले झैं uninstall गरेर व्यापार चौपट हुन्छ होला । खैर, कथामा जताततै देखिने मानवीय प्रलयको डरको लामो वर्णन छ जुन अझै रोचक बन्न सक्थ्यो जस्तो लागिरह्यो ।

उत्कृष्ट कथा, २०८० का कथा मलाई कस्ता लागे ? (भाग – १)

जीपीटी २००० को दोस्रो भागको फैलावटका रूपमा सावर्णिको मूल कथा प्रस्तुत गरिएको छ । सावर्णिले मानव बनाएर हुर्काएको हजारौं वर्षपछिका देरिका र वासु अनि उनीहरूका सन्तान किसनको वरिपरि घुम्छ । यी पात्रका नाम द्वापर युगका देवकी, वसुदेव र कृष्णसँग मिल्छ । रूखमा चढेर बाँसुरी बजाउने र नदीमा पौडी खेल्ने किसनका दृश्यहरू कृष्णका कहानीबाट झिकिएका छन् । तथापि किसन कृष्ण होइनन् । न त देरिका र वासु हुन् देवकी र वसुदेव ।

देरिका र वासु सावर्णिले बनाएको नगरका नगरवासी हुन् । उनीहरू पूर्णतः एआई पर्सनल एसिस्टेण्ट (पीए) र रोबोटको नियन्त्रणमा छन् । पीएमाथि उनीहरू यति निर्भर छन् कि घरबाट निस्किन र साथि बनाउन समेत उनीहरू आफैँ सक्दैनन् । यस्तोमा देरिका र वासु पीएको सहायताले प्रेम गर्न पुग्छन् । देरिका गर्भिणी भएपछि जाँच गराउँदा भ्रुणमा जेनेटिक डिफेक्ट देखिएको भन्दै सात पटक एबोर्सन गरिन्छ । आठौँ बच्चा बस्नुअघि भने देरिकाको पीए देरिकले आफूलाई बन्द गर्न सुझाउँछ ताकि सेन्ट्रल सिस्टमलाई थाहा नहोस् । नौ महीनापछि द्वापर युगमा कृष्ण जन्मिएको ग्रहनक्षत्रको अवस्थामा किसनको जन्म हुन्छ । साथै, किसनको जीवनको सन्दर्भमा भविस्यवाणी गरिन्छ कि उनी एउटा युद्धको कारक बन्नेछन् । उनले भविस्यमा के गर्लान् भन्ने कुतूहलले अन्तिमसम्म तानिरहन्छ ।

शास्त्रार्थ : मानव को हो ?

उपन्यासको क्लाइमेक्स अघि किसन र सावर्णि अनेक विषयमा शास्त्रार्थ गर्छन् । यद्यपि लेखकले बढी महत्त्व दिएको विषय हो, “मानव को हो ?”

किसन प्रश्न गर्छन्, सावर्णि युगमा जन्मिएका प्राचीन (हामी र हाम्रा पुर्खा) जस्तै देखिने तर हरेक कुरामा एआईमा निर्भर प्राणी मानव हुन् त ?

पुराना मानिसको जस्तै जेनेटिक्स र स्वरूप भएकाले ती मानव नै हुन् भन्ने तर्क सावर्णिको छ । किसनको राय फरक छ । मानव स्वरूप भएपनि यदि उनीहरू आफैँ सोच्न सक्दैनन्, हरेक कुरामा एआईको भर पर्छन् भने उनीहरू एआईका दास हुन् । जसमा तर्क गर्ने क्षमता छैन, जो कुनै कुरा रचना गर्न सक्दैनन्, जसलाई डरले हरेक समय जकडेको छ, ती मानव कसरी हुन सक्छन् ?

अहिले नै पनि हामी मानव भएर जीउन सकेका छैनौँ । मानव सिर्जित कृषि र आय आर्जनका कार्य, धन, समाज, राजनीतिजस्ता विषयले हामीलाई स्वतन्त्र बनाउन दिएका छैनन् । त्यसैले त रुसोले द सोसल कन्ट्र्याक्ट मा लेखेका छन्, “मानिस स्वतन्त्र जन्मन्छ तर त्यसपछि सर्वत्र साङ्लोले बाँधिन्छ ।” क्याल्कुलेटर, कम्प्युटर, स्मार्टफोनजस्ता आविष्कारले हाम्रो जीवन सहज बनाएका छन्, सूचनामा पहुँच पनि बढाएको छ तर हामीलाई अल्छि पनि त बनाइरहेको छ । धेरै दिमाग लगाउने कामहरू सहजताका हिसाबले कम्प्युटर र मोबाइललाई त दिइ नै सकेका छौँ । अहिले मज्जाले दोहोरो कुरा गर्न सक्ने अनि हाम्रो भाषा बुझेर हाम्रा सवाल हल गर्न सक्ने Generative Pre-trained Transformer (GPT) प्रोग्रामहरूले हामीलाई मोहनी लगाएका छन् । Virtual reality ले पनि हामीलाई बाँध्न थालिसकेको छ । अझै विकसित हुँदै जाँदा प्रविधिले हामीलाई “Her”, “Matrix”, “I, Robot”, “Terminator”, “Ready Player One” जस्ता चलचित्रमा देखाइएको जस्तो संसार अब टाढा छैन भन्न सकिन्छ ।

सूचनामा छिनमै पहुँच भएका हामीले विकसित गरेका स्मार्ट प्रोग्रामभन्दा स्मार्ट हुनु अबको हाम्रो चुनौती छ । ChatGPT ले पनि त आफैं भनेको छ कि उसको जवाफ गलत हुन सक्छ । खासगरी प्राविधिक विषयमा यसको प्रयोग गर्दा cross-question गर्न जानिएन, critically हेर्न सकिएन भने गलत सूचना पाउन र फैलिन सक्छ । केहीदिनअघि बुकाहोलिक्समा किताबहरू सम्बन्धी टृभियाको लामो सूचि देखिएको थियो । अङ्ग्रेजीबाट नेपालीमा ChatGPT ले अनुवाद गरेको भनिएको सो पोस्टमा एउटा टृभिया थियो, “हुर्री र नशा जस्ता शब्दहरू शेक्सपियरले आविष्कार गरेका थिए ।” शेक्सपियरले नेपालीमा त कुनै शब्द आविष्कार गरेका हैनन् । अङ्ग्रेजीमा के रहेछन् भनेर सोधेको थिएँ । एक जना साथीले मेसेजमा भनिदिनुभयो तर त्यो पोस्टको कमेन्टमा कपी-पेस्ट गरेँ है भन्ने विद्वान साथीहरू पनि हुनुहुन्थ्यो । ChatGPT माथि पढेलेखेका विद्वानले नै पूर्ण विश्वास गर्नु अनि त्यहाँ दिइएका तथ्य केलाउन नखोज्नुले मलाई त्यस्तै त्रसित बनायो ।

अहिले त एआईले बनाएका चित्र, चलचित्र, गीतसङ्गीत, लेख रचना इन्टरनेटभरि छरपस्ट छन् । Deepfake (एउटाको शरीरमा अर्काको अनुहार राख्ने) जस्ता प्रविधि त दश वर्षअघि नै आइसकेको थियो । अब चाहिँ हातहातमा आउँदैछन् । कुन साँचो कुन झुठो भन्ने छुट्याउन झन्झन् गाह्रो हुँदैछ । भविस्यमा यसले अझ विकराल समस्या ल्याउन सक्नेछ । हाम्रा बाजागाजा लोप हुन सक्नेछन्, हाम्रो रचनागर्भ खाली हुन सक्नेछन् अनि हामी आत्मविश्वासहीन भई एआईको नियन्त्रणमा हुनेछौँ ।

यस्तो हुन नदिन हामी सजग हुनुपर्छ । हरेक कुरालाई भेरिफाई गर्नुपर्छ । आफ्नो रचना बैंकलाई रिचार्ज गरिराख्नुपर्छ । सम्बन्धहरू गाँस्नुपर्छ । प्रविधि साक्षरता बढाउँदै प्रविधिलाई उछिन्नुपर्छ ।

केही अनुत्तरित प्रश्नहरू

सावर्णिमा किसनले आफैँ घरबाहिर जानु, बाँसुरी बजाउनु, रूख चढ्नु, पौडी खेल्नुजस्ता कार्यलाई क्रान्तिकारी भनिएको छ किनभने सावर्णिको नगरमा ती कहिल्यै नगरिएका कुरा हुन् । यिनै कुराले कथालाई रोचक बनाउँछन् । किसनले गरेका कामको सजाय सावर्णिले देलान् कि नदेलान् भन्ने मनमा परिरह्यो अनि कथाले अनौठा मोड लिइरह्यो । अन्तिमसम्म आइपुग्दा भने केही प्रश्नहरू आइरहे जसको जवाफ पाइएन ।

१. सावर्णिलाई कसले डिजाइन गर्‍यो ?

२. उनलाई एआई प्रमुख किन र कसरी बनाइयो ?

३. मानवहरू लोप भएको वर्षौंपछि सावर्णि कसरी “जीवित हुन” सके ?

४. सावर्णिको शरीर कुन वस्तुले बनेको थियो ? उनलाई बाँधेको साङ्लो के को थियो ? फलाम, स्टील वा आल्मुनियम त हजारौं वर्षमा पूरै खिइन्छन् । प्लास्टिकमा समेत त्यत्रो समयमा त परिवर्तन आउँछ ।

५. सावर्णिजस्ता अरू यन्त्रमानव किन एउटा पनि रहेनन् ?

६. उपन्यास भन्छ, “पृथ्वीमा ठूलठूला चिरा परेको थिए ।” ती चिराले असुरक्षा पनि बढाएको छ । तथापि जुन सावर्णिले जेनेटिक रिकोडिङ गरेर मानव भ्रुण ल्याबमा तयार गर्न सके तिनले चिराहरू पुर्न वा बन्द गर्न किन सकेनन् ?

७. सावर्णिले मानिसहरूलाई किन भाग्यवादी बनाए ? बालकको न्वारानसँगै गरिने भविस्यवाणीलाई किन महत्त्व दिइएको ?

८. जेनेटिक रिकोडिङ गरेर बनाइएका मानवका सन्तानबाट जन्मिएका किसनमा पुराना मानिसको जिन कसरी आयो ?

९. किसनले बुवालाई खाना पकाउन किन लाएनन् ? किन आमालाई मात्रै लगाए ?

१०. जहाँ मानिसहरू एआईको नियन्त्रणमा रहन्छन् र जेलजस्तो जीवन बिताउँछन् त्यहाँ सजाय र जेलको व्यवस्था किन चाहिन्छ ?

११. किसनले सानोमा कानून तोड्दा सजाय पाए । तर पछि जेल जाने बेलामा त बेकसुर थिए । सावर्णिले पनि स्वीकारेका छन् अनि फेरि जेल जान किन राजी भए ? किसनमा विद्रोह उब्जिएर अरूलाई पनि पीएबाट स्वतन्त्र हुन आह्वान गरेका भए ?

१२. किसन जेल जाने बेला र त्यसपछि वासु कता गए ?

१३. मङ्गलबाट मानिस फर्किन सक्छ भन्ने पूर्वानुमान गरेर देरिकमार्फत देरिकालाई किसन जन्माउन प्रेरित गर्ने सावर्णि मङ्गल ग्रहबाट मानिसहरू आउँदा किन छक्क पर्छन् ?

१४. मङ्गलको हावापानीमा एड्याप्ट भएर आणविक हातहतियार बनाउने पुस्तासम्म पुग्न साँच्चै चैं कतिको सम्भव होला ?

१५. किसनको सल्लाह मानेर सावर्णिले मानव आफू र आफ्नो सिस्टमबाट मुक्त गर्लान् ? (यहाँ सावर्णि २ को सम्भाव्यता देख्दै छु ।)

सोचमग्न बनाएका केही कुरा

उपन्यासमा एआईको नियन्त्रणमा नरहेका मानिसलाई धेरै ठाउँमा मूर्ख, युद्ध गर्न चाहने र घातक चित्रित गरिएको छ । “मानवविनाको पृथ्वी सुन्दर थियो ।” दुईतीन ठाउँ लेखिएको छ । यद्यपि सावर्णि एक्लो महसुस गर्छन् र बचेखुचेका शुक्रकीट र डिम्ब प्रयोग गरी केही जेनेटिक हेरफेर गरेर मानव नै तयार पार्छन् । नौ दश बच्चालाई हुर्काउन सुरुमा पीए रोबोट तयार गरेको भने पनि निरन्तरता दिइरहेकै छन् । त्यस समयमा पहिलेझैं वनस्पति र पशुपन्छी थिए पनि भनिएको छ तर मानव जीवनका लागि अनुकूल थिएन, विकिरण धेरै थिए आदि इत्यादि जस्ता विरोधाभास हुने कुरा पनि भनिएको छ ।

सावर्णिले कानून लुकाएका छन् । कतिपय कानूनको बारेमा पीएलाई पनि थाहा छैन । फेरि सावर्णिले इतिहास लुकाएका मात्रै छैनन् अन्तिमसम्म आइपुग्दा तोडमरोड नै गरेका छन् । पहिलोचोटि पढ्दा मलाई सावर्णि करूणामय लागे । मानवलाई बचाउन उनले गरेका प्रयासप्रति कृतज्ञ भए । दोस्रोपटकमा भने उनका नकारात्मक पाटो बढी खुले । अन्तिम अनुच्छेदका दृश्यहरू त भयानक नै लागे । उपन्यासमा सिधासिधा मानवलाई जति क्रूर भनिएको छ, त्यस्तै क्रूर सावर्णिलाई पाएँ ।

चित्त नबुझेका कुरा

१. नारायणस्वरूप श्रीकृष्णको चरित्रबाट प्रेरित किसनलाई पछिल्लो भागमा कमजोर बनाइएको छ । श्रीकृष्णको चरित्र नदेखाई मौलिक कथा पेश गरिएको भए अझै राम्रो हुन्थ्यो ।

२. व्याकरणीय समस्याहरू, जस्तै :

क) भूत कालको बीचमा वर्तमान कालको प्रयोग ।

ख) एकै अर्थका दुई कुरा सँगसँगै आउनु (redundancy), उदाहरण : “देरिकाले आस्ते-आस्ते मीठो र स्वादिलो खाना पकाउन सिक्दै गई ।”, “धुन खास अनि विशेष थियो ।” आदि ।

“प्रोफेसनल” प्रकाशनहरूबाट प्रकाशित कृतिहरूमा यति धेरै व्याकरणमा समस्या हुनु नहुने हो ।

३. Stephen Hawking को नाम नेपालीमा स्टेफन हकिङ्स र इस्टेफेन हकिङ्स लेखिएको । स्टेफेन हकिङ हुन्छ होला । हकिङ्स त हुँदै हुँदैन ।

अन्त्यमा

कथानकले बढाउने हुटहुटी र दार्शनिक पक्षले सावर्णिलाई पठनीय बनाएका छन् । यद्यपि कथामा भर्न बाँकी खाडल थुप्रै छन् । सावर्णिको पात्रलाई अझै एक्स्प्लोर गर्न सकिन्छ र कथाहरू विस्तार गर्ने ठाउँ अझै छन् । उपन्यास प्रकाशनमा अलि हतार गरिएको हो कि भन्ने पनि लाग्यो । द्वापर युगको कथासँग नजोडिएर मौलिक कथा सिर्जना गरिएको भए अझै उत्कृष्ट बन्न सक्थ्यो ।

रूदाने : “थाहा” अभियान र वर्तमानलाई पाठ

थाहा र रूदानेसँग परिचय

सञ्जीव उप्रेतीको “घनचक्कर” उपन्यासको वाचक ठाउँठाउँमा “खोज” र “थाहा” लेखिएको देख्छ । “यो सबैतिर कसले लेखेको होला ?” प्रश्न गर्छ । उत्तर आउँछ, “मकवानपुरतिरका एक शिक्षकले ।” घनचक्करले सङ्केत गरेका शिक्षक रहेछन् थाहा आन्दोलनका प्रणेता रूपचन्द्र बिष्ट । तीन वर्षअघि  तिनकै जीवनमा आधारित “रूदाने” नामको चलचित्रको पोस्टर र टिजर हेरेपछि उनी को होलान् भन्ने खुल्दुली बढेको थियो । यद्यपि उनको बारेमा धेरै कुराहरूको ज्ञान भने थिएन । “रूदाने” नाममै उपन्यास आउन लाग्यो भनेर प्रवीण ढुङ्गेलले बुकाहोलिक्समा पोस्ट गर्नुभएपछि यो किताब प्रकाशन हुनासाथ पढ्नुपर्छ भन्ने लाग्यो । 

एम्बिसन गुरु एपमा इबुक छ भन्ने पत्ता लागेपछि किनेँ तर एपको रिडर भर्खर बनेको रैछ । किताब पढ्न मिल्ने तर न अध्याय छान्न मिल्ने न त हाइलाइट र बुकमार्क राख्न । पेपरब्याक ६०० रूपैयाँमा पाइने भनेर त भनेकै थियो विज्ञापनमा । एक दिनभित्र पाइने भनेर मगाइयो ।

तर केही समस्याले गर्दा एक दिन पछि मात्रै हात पर्‍यो ।

उपन्यासको संरचना

आवरण राम्रो लाग्यो । छाप्रोको भित्तामा रूदाने नाम, “रू” बाट निस्किएको हाते स्पिकर र त्यसबाट ध्वनि जसरी आइरहेको “थाहा” । पढ्न थालियो । छोटाछोटा वाक्य अनि छोटै अध्यायहरू । छिटो सकिने जस्तो लागेपछि पढ्ने जोश झनै बढ्यो । छोटा वाक्यहरूले कतैकतै दु:ख पनि दिए । एउटै वाक्यमा भन्न सकिने कुराहरू पनि टुक्रिएर आउँथे । उदाहरणका लागि :

“ढिलासम्म सुत्ने र उठेपछि गाउँ डुल्न निस्किने । मुख्य काम ।” (पृ. ५)

“धेरै मजदुर बालुवा निकालिरहेका थिए । पुरनमान थियो । उसका लठैतहरू थिए ।” (पृ. २७)

पृष्ठ ११ को “आँसु” अध्यायको पहिला दुई वाक्यमध्ये एउटा हटाउन मिल्छ:

“गोपाली गाउँबाट घोडा दौडिएको घर्तीखोलाबाटै देखियो । एक साँझ हाम्रो ध्यान गोपाली गाउँतिर सोझियो ।”

त्यस्तै, उमा शाहले बच्चा जन्माएर स्कूल फेरि जान थालेपछि छोरी जन्मेको देखाइएको छ (पृ. १३२, १३३, १३६, १३७)। पृष्ठ १९७ मा “गोडमेल” भन्ने एउटा शीर्षक भेटिन्छ । यो छुट्टै अध्याय हुनुपर्ने होला । अन्तिम अध्यायमा न्यारेटर परिवर्तन हुँदा को हो ठ्याक्कै खुल्दैन । कुनै भाइ जस्तो लागेको थियो तर एक ठाउँ स्त्रीसूचक क्रियापद प्रयोग गरिएकाले बहिनी गीता हुन् कि ?

रूपचन्द्र बिष्ट अर्थात् रूदाने

उपन्यासका मुख्य वाचक/नायक रूपचन्द्र बिष्ट (रूदाने) झर्रो बोली बोल्छन् । सुरुमा त ठीकै लाग्यो । कतैकतै हासो नि लाग्यो । तर पूरै उपन्यास भरी एउटै टोन नभएको भए हुन्थ्यो । पढ्दै जाँदा नायक त बाहुबली नै हुन् कि झैं लाग्ने । पछि बुझ्दा त बलबुद्धी दुवैमा तगडा रहेछन् । “मात चढेका बेला” साँढेसँग जुध्ने उनी अरूले बोलेका कुरा जस्ताको तस्तै भनिदिने रहेछन् । पन्ध्र मिनेट बोलेको कुरालाई पाँच मिनेट, तीन मिनेट, एक मिनेट र एक वाक्यमा छोट्याउन सिकाउने रहेछ्न् । संक्षेपीकरणको अभ्यास उनका नामहरूमा पनि देखिन्छ । जस्तै, रूपचन्द्र दामन नेपाल (रूदाने), जनमुखी सदस्य रूपचन्द्र (जसरू), स्वतन्त्र रूपचन्द्र (स्वरूपे) आदि । उनले औपचारिक पठन बाहेक अतिरिक्त क्रियाकलापलाई पनि प्रश्रय दिएका रहेछन् । बालेन शाहले काठमाडौं महानगरमा सुरु गरेको “बुक फ्री फाइडे” जस्तै कृषिसम्बन्धी दैनिक स्कूलमै सिकाउने कार्य त रूपचन्द्रले पहिल्यै सुरुवात गरेका रहेछन् । राजनीति, समाज, देशका बारेमा पनि उनले सबै विद्यार्थीलाई सिकाउने गरेका रहेछन् । नेपालीमा पढ्दा पनि नबुझिरहेका विद्यार्थीलाई अङ्ग्रेजीमा पढाउँदा विरोध पनि गरिएछ । ज्ञानको दायरा बढाउन पनि अङ्ग्रेजी पढ्नुपर्छ भन्ने तर्कका आधारमा उक्त कार्यलाई निरन्तरता दिइएछ ।

साविकको अमरज्योति निमाविलाई जनकल्याण मावि बनाएर प्रधानाध्यापक बन्नुअघि उनी प्रधानपञ्च पनि बनेका रहेछन् । विकास कार्यका लागि आफैं ढुङ्गा फोड्न जाने, ढुङ्गा बोकाउन लगाउने र जनश्रमदानको प्रसङ्गमा भने हर्क साम्पाङ सम्झिएँ । फटाहा र भ्रष्टचारीसँग बोल्ने तरिका दुवैको उस्तैउस्तै लाग्यो । विकास गर्ने क्रममा पञ्चायतका मतियारहरूसँग दुश्मनी पनि भयो । पछि उनले सुरु गरेका उन्नत बाली उब्जाने, विकासे नश्ल भित्र्याउने, विकासका कामहरूका विषयमा छलफल गर्न बनाउन सुरु गरेको विकास घर र अन्य योजनाहरू असफल बनाइयो ।

सारा गाउँलाई साक्षी राखेर विवाहसभा गरेर उमा शाहसँग विवाह गरेका उनको विवाह सम्बन्ध टुट्यो । लगभग त्यही समयमा विद्यालयमा भएको व्यापक विरोधका कारण प्रधानाध्यापक पदबाट राजीनामा दिनुपर्यो । पञ्चायतका समर्थकले उनको पिछा गरे मार्नै खोजे । देवघाटमा भतिजहरूको व्रतबन्ध भइरहेको बेला अनौठो हर्कत गर्दै नारायणीमा फाल हाले ।

जोगीको भेष धरेर फर्किएका उनी भाइको आग्रहमा दामनको भ्यु टावरमा बस्न थाले । उनमा केही परिवर्तन आएको जस्तो देखिन्छ । सामन्तीकै पक्षमा रहेका भनेका भाइ गुणचन्द्रको कुरा मानेर त्यहाँ बसे । राजनीतिक उचाइ पनि त्यहीँ बसेकै बखत पाए राष्ट्रिय पञ्चायतको दुईपटक सदस्य भएर । पञ्चायत प्रणालीमा रहेर पञ्चायतकै विरोध गर्दै राजनीति गर्न पारिवारिक साथ पनि मिल्यो । राष्ट्रिय पञ्चायतको दोस्रो कार्यकालमा भने बाबुको इच्छा पुर्‍याउन करमा घर बनाउँदा (पछि दाजुभाइकै बीचमा किचलो पनि उब्जियो) अनि सुविधाको गाडी लिँदा उनका प्रतिद्वन्द्वीले विरोध गरे । त्यस कुराले बहुदल पुनःस्थापनापश्चात् भएको चुनावमा उनलाई घाटा पुग्यो । यद्यपि उनलाई गाली गर्दै सर्वहाराको प्रतिनिधित्व गर्छौं भन्दै ब्रह्मलुट गरिरहेकै छन् । सङ्गठन नहुनु पनि उनको हारको कारण थियो तर सङ्गठन किन नबाउने भन्ने कुरामा भने उनी प्रष्ट थिए :

सङ्गठनले हामीलाई पक्षपाती बनाउँछ । हामी निष्पक्ष हुन सक्दैनौँ । एउटा सङ्गठनमा भएपछि मैले गल्ती गरेँ भने पनि तिमीहरूले मलाई चुपचाप साथ दिनुपर्छ । सङ्गठन भन्नेबित्तिकै कोभन्दा को ठुलो भन्ने कुरा सबभन्दा अगाडि आउँछ । (पृ. २०७)

जीवनको अन्त्यतिर थाहा पाउनुपर्नेले थाहा पाएनन्, पाएकाले पनि साथ छोडेकाले उनी विरक्तिएको कुरा पढ्दै गर्दा मन साह्रै कुँडियो । रूपचन्द्रले स्वतन्त्र हुँदा पाएको सूर्य चिह्नको फाइदा एमालेले लिएको रहेछ भन्ने थाहा पाउँदा छक्कै परेँ । बालेन र हर्कले लौरो चिह्नमा छुट्टाछुट्टै ठाउँमा जितेपछि त्यही चिह्न लिएर मधुसूदन पाठक (सिते बा) हरूले पार्टी खोलेको कुरा झट्ट याद आयो ।

उपन्यासका कमजोर पक्ष

“रूदाने” को सबैभन्दा कमजोर पक्ष तिथिमिति, उमेर ठ्याक्कै नहुनु हो । तिथिमिति थाहा पाउन इतिहासका धेरै कुरामा जानकार हुनुपर्छ । राणाकाल कहिले सुरु भयो, पञ्चायत कहिलेदेखि लागू भयो, जनमतसङ्ग्रह कहिले भयो, जनआन्दोलन कहिले भयो भन्ने त याद थियो । तर रूपचन्द्र बिष्ट प्रधानपञ्च कहिले भए, उनको विवाह कहिले भयो, नारायणीमा कहिले फाल हाले अनि कति समय हराए, राष्ट्रिय पञ्चायतका सदस्य कहिले भए भन्ने प्रश्नहरूको जवाफका लागि अरू सामग्रीको आवश्यकता पर्छ । उपन्यासकारले रूदानेले झैं, “आफैं थाहा पा भाते, पत्ता लगा” पो भनेका हुन् कि ?

उपन्यासको अर्को कमजोर पक्ष शोविङ (showing) भन्दा टेलिङ (telling) को ज्यादा प्रयोग हो । “कविता लेखेँ” भनेको ठाउँमा उनले लेखेकामध्ये कुनै कविता राख्न सकिन्थ्यो । कसैलाई केही कुरा भनेको वा छलफल भएको भनिएको विषयमा दोहोरो संवाद राखिएको भए हुन्थ्यो । उपन्यासका रूदाने धेरैजसो पर्चामा लेखिएका र केही पुराना रेकर्डमा भनेका कुराहरू संवादका रूपमा बोलिरहन्छन् । वाचक मात्रै बोलिरहँदा वास्तविक रूपचन्द्र विष्ट आफू मात्रै बोल्थे अरूका कुरा सुन्दैनथे कि भन्ने पर्यो । अरूका कुरा नसुन्ने त थिएनन् होला । नारायणीमा फाल हानेर साधुको भेषमा आएपछि अनि राष्ट्रिय पञ्चायतको सदस्य भएपछि भाइको कुरा सुनेका प्रसङ्गले गर्दा उनी अरूका कुरा सुन्दैनथे भन्न पनि सकिँदैन ।

हुन त एउटा किताबमा कुनै व्यक्तिको सिङ्गो जीवन समेट्न असम्भव हुन्छ तर केही महत्त्वपूर्ण कुराहरू छुटेका छन् । विष्णुप्रसाद आचार्यले अनलाइन खबरमा लेखेको “रूदाने” उपन्यासको समीक्षामा रूपचन्द्र बिष्टका एक छोरी र एक छोरा थिए भन्ने पढियो तर उपन्यासमा एक छोरीको मात्रै कुरा छ । ती पनि सपनाजस्तो आउँछिन् अनि त्यसै बिलाउँछिन् । सम्बन्ध विच्छेद पछि उमा शाह र छोराछोरी कहाँ गए, रूपचन्द्रसँग सम्पर्कमा थिए कि थिएनन् भन्ने खुल्दैन । केपी ओली जम्माजम्मी दुई ठाउँ आउँछन् तर दुईको बीचमा खासै संवाद हुँदैन जबकि एउटा फोटोमा दुबै “थाहा” लेखिएको स्कुटरपछाडि देखिन्छन् ।

रूपचन्द्र विष्टले “व्यवस्था निर्दलीय राजनीति बहुदलीय हुनुपर्छ” भनेका रहेछन् विमर्शसँगको अन्तरवार्तामा (स्रोत: थाहा-निष्पक्ष सक्रियताको अभ्यास, पृ. २२४, https://thaha-rudane.org/) । उपन्यासमा पनि यो नारा आउँछ तर व्याख्या भने आउँदैन । यो विषय मलाई एकदमै रोचक लाग्यो तर ठ्याक्कै कस्तो हो बुझ्नै सकिनँ । फेरि त्यही अन्तरवार्तामा (किताबमा अलि पछि) “बहुदलीय बहुला व्यवस्था हो । निर्दलीय निर्दयी व्यवस्था हो ।” भनेका रहेछन् । बहुला र निर्दयी व्यवस्थाको संयोजन ठीक होला र भनेर न पत्रकारले सोधेका छन् न त उपन्यासका कुनै पात्रले ।

केही गहकिला नारा पनि छुटेका रहेछन् । जस्तै :

एक प्रश्न

चार माना माटोसँग
तेरो नाता पर्‍यो भनेर
माटाको भाँडाले तँसित
दोस्ती सोस्ती गर्‍यो भनेर
बसिस् कैद गमलामा
सिङ्गै पृथ्वीलाई छोडेर ।

हामी कसैका होइनौं, कोही हाम्रा होइनन्
हामी सत्य र न्यायका, सत्य र न्याय हाम्रो

उपन्यासका सुन्दर पक्ष

घटनाक्रमको शिलशिलेवार प्रस्तुति, रूदानेका जीवनका मुख्य घटना र थाहा दर्शनको परिचय यस उपन्यासका सबल पक्ष हुन् । अघिल्लो पुस्तामा केही छाप छोडेका तर पछिल्लो पुस्ताले बिर्सिन लागिसकेका पात्रको बारेमा थप जान्ने उत्सुकता जगाउन उपन्यास सफल छ । रूपचन्द्र विष्टको विगतलाई हेर्दै वर्तमानमा केही पाठ सिक्न सकिन्छ जुन यस लेखको अन्त्यमा समेटिएका छन्  ।

केही बिझेका कुरा

यो जीवनी नभएर उपन्यास भएकाले औपन्यासिक स्वतन्त्रताको अपेक्षा स्वाभाविक नै हो । यद्यपि लेखकले नै किताबमा “यस्तो त भएको थिएन भन्ने लाग्यो भने लेखकको सफलता हो” लेख्दा चैं संशय जाग्यो । “घनचक्कर”को वाचकले कुन सत्य कुन कल्पना कुन घटनाको कस्तो शिलशिला थाहा नपाएजस्तो रनभुल्लमा त परिएन ?

धेरै ठाउँमा रूपचन्द्रले आफूले गरेको ठीक अरूले गरेको बेठीक भनेका छन् । पञ्चायतको समर्थन पनि गरेका रहेछन् । उपन्यासमा यो कुरै छैन । उनले पञ्चायतको नेतृत्वमा सबै नराम्रा छैनन् केही नराम्राले हैकम जमाएका छन् भने झैं गणतन्त्रका नेताहरूका बारेमा पनि सुन्दै आएको कुरा हो । फेरि बहुदलीय पद्धतिले जित्ने भएपछि अवसरवादी झैं यसको समर्थन गरेको देखिन्छ उपन्यासमा । यस्तो हैन भन्ने लेखहरू पनि भेटिए तर खुङ्खार पञ्चे, मण्डलेहरू प्रजातन्त्रका हिमायती बनेर शासन गरिरहेकै छन् । कुन वयवस्था ठीक भन्ने कुराको बहस जरुरी थियो ।

स्वास्थ्य सुधार भइरहेका बेला किन बिरामी परे अनि मृत्युअघि के स्वास्थ्य समस्या देखिएको थियो भन्ने कुरा उपन्यासमा प्रष्ट छैन । कुनै षड्यन्त्रमा परे कि भनेर कुनै पात्रले सोचेका पनि छैनन् ।

धनुष के. को “थाहा” नाम गरेको युट्युब च्यानलमा रामनारायण बिडारीलाई विरोधी समूहले जनकल्याण मावि मा भर्ना गरेर ल्याएको भनिएको रहेछ । रामनारायण बिडारीले पनि पद्मोदयमा पढाई छाडेर जनकल्याण गएको अनि रूपचन्द्र बिष्टका विरुद्धमा नाराबाजी गरेको स्वीकारेका छन् । तर गुरु रूपचन्द्रले बिडारीलाई विश्वास गरेर पटकपटक मौका पनि दिएका छन् । तर फेरि एक ठाउँमा बिडारीलाई ढिलो आएको भनेर मुखमा थुकेको अनि बिडारीले अत्ति भयो भनेर चुनावी प्रचारप्रसार छोडेको प्रसङ्ग पनि छ । वर्षौं सँगै हिँडेका चेलालाई ढिलो भएकै कारण थुके होलान् भन्ने चैं पत्याउनै गाह्रो भयो । अनि पछि बिडारी काठमाडौं-१ बाट चुनावमा उठेका बेला सहयोग गर्न पनि आए । यी गुरुचेला बिचको सम्बन्धमा भएका उतारचढाव त देखियो तर घटनाक्रमका कारण र भावनाहरू अलि नमिलेजस्तो, केही नपुगेजस्तो लाग्यो ।

अजेयराज सुमार्गी अति नै सकारात्मक रूपमा आउनु पनि मलाई अचम्म लाग्यो । नेपालका सबै नेतालाई खल्तीमा राख्छु भन्ने विवादित व्यापारी सुमार्गीले जनमुखी राजनीति गरेका त होलान् तर आफ्नै फाइदाको लागि हो कि ? “रूदाने” पुस्तक विमोचन उनकै हातबाट गरिएको रैछ । विष्टको परिवार वा आफन्तबाट कोही किन थिएनन् मञ्चमा ? थाहा आन्दोलनमा लागेकाहरू नै एकअर्का प्रति पूर्वाग्रही भएका हुन् कि ? रूपचन्द्रका भतिज रणसङ्ग्राम बिष्टले त सुमार्गीलाई कालाकुवेरको संज्ञा दिँदै थाहा दर्शन भन्दै कालो धन जोडेको आरोप नै लगाएका रहेछन् । तथापि घर बनाउने बेलामा भएको मुद्दामामिला पछि रूपचन्द्रले दाजुभाइसँग खासै सम्पर्क नगरेजस्तो उपन्यासमा देखिन्छ । दागबत्ती दिनसमेत स्वनाम साथी (शशि शेरचन) लाई रूपचन्द्रले छानेको र सोहीअनुसार गरिएकाले घरपरिवारले नै वास्ता नगरेको हो कि भन्ने पनि प्रश्न उब्जिन्छ ।

थाहा दर्शन र आन्दोलनलाई आफूले प्रश्रय दिएको देखाउनेहरू धेरै नै रहेछन् तर वर्षको दुईचोटि सम्झनेबाहेक खासै केही गरेको जस्तो लाग्दैन । रूपचन्द्रले सुरु गरेका पुस्तकालय जोगाउन नसक्नेहरूले थाहा दर्शनको कुरा गरेको कत्ति सुहाएन । “थाहा” नाममा मिडिया, गैरसरकारी संस्था र राजनीति गर्दैमा यस दर्शनको प्रचार हुने पनि हैन ।

वर्तमान पुस्ताका लागि रूदानेको जीवनबाट पाठ

दोषी को ?

केटाकेटी बिग्रे बाबुआमा दोषी
जनता बिग्रे सरकार दोषी
सरकार बिग्रे व्यवस्था दोषी
यथार्थमुखी, कर्तव्यमुखी बाहेक
पछुवा, भगुवा सारा दोषी

जात ठुलो कि जनता ?
नाता ठुलो कि न्याय ?
स्वार्थ ठुलो कि निस्वार्थ ?

– रूदाने

समाज बिग्रेको, देश बिग्रेको हामी देखिरहेका छौँ । जता हेर्‍यो त्यतै दूषित सोच र राजनीति देखेर वर्तमान पुस्ता आजित भएको छ । आफ्नो र आफ्नो परिवारको पेट भर्नु नै प्राय: सबैको चिन्ताको विषय बनेको छ । चरम राजनीतिकरण र दलीयकरणले हामीलाई दास बनाइरहेकै छ जसका बारेमा पहिले पनि लेखिसकेको छु : के नेपालीको दलीय सोच तोडिएला ? । प्रजातन्त्र लोकतन्त्र जे भने पनि सत्तामा रहनेकै हालीमुहाली छ । लोकतन्त्रमै शङ्का छ । स्वतन्त्रता नाम मात्रैको छ (के हामी स्वतन्त्र छौँ ?) । रूपचन्द्र विष्ट राजनीतिमा आउँदा गरीब जनताको अवस्था जस्तो थियो अहिले पनि त्यस्तै छ । समयसँग आउनेबाहेक तात्विक परिवर्तन छैन । समाज पावर र पैसाको पछि कुदेको छ । पावर र पैसा हुनेहरू मैमत्त साँढेजस्ता छन्, कामवासना र मदिराका दास बनेका छन् । धर्म (नैतिकता) बिर्सेका छन् । एकले अर्कोलाई विश्वास गर्नै सकिँदैन । यस्तोमा हामी एकजना मसिहा वा नायक खोज्दैछौँ जसले सारा समस्या एक झट्कामा समाधान गरिदियोस् । तर मसिहाले समस्या समाधान गर्ने हैन । आफ्नो लडाईं आफैं लड्ने हो ।

रूदानेले पनि त्यही नै भनिरहे । छाप्रेको राजनीति महल हुनेले गर्दैन । महिलाको राजनीति पुरुषले गर्दैन । विकास कुनै नेताले ल्याउने हैन, जनता आफैंले हो । यसतर्फ काम भइरहेजस्तो त देखिन्छ तर जबसम्म सबै जाग्दैनन् तबसम्म देश विकास हुन असम्भव छ । जे छ ठीक छ भन्ने प्रवित्ति त गलत हो नै, भएका सम्पदा नचिन्नु र चिनेर पनि उपयोग गर्न नसक्नाले हामी गरीब बन्दै गएका छौं । केही व्यक्तिले प्रयास गरेर देश विकास हुने हैन । त्यसबेला रूदाने वैकल्पिक राजनीति गर्दै थिए, अहिले बालेन, हर्क, गोपी हमालहरू आएका छन् । विरोधीहरूको पनि कमी छैन । पहिला पञ्चायत र पछि दलहरू रूपचन्द्रलाई सिध्याउन लागे । अहिले राजनीतिक दलहरू स्वतन्त्र व्यक्तिहरूमा के कमजोरी भेटिन्छ र प्रहार गर्न सकिन्छ भन्ने दाउ खोजिरहन्छन् । यिनलाई असफल बनाएर होस् वा यिनकै कार्यलाई अपनाउदै होस् जनतालाई भ्रमित बनाउन लागिपरेका छन् । पञ्चायतकालमा दरबार र दरबारका आसेपासेले कार्यपालिका, व्यवस्थापिका, न्यायपालिका सबै कब्जा गरेका थिए । अहिले “राजनीतिक” दलहरूले त्यस्तै गरेका छन् । पञ्चायत कालमा झैँ अहिलेका दलहरू सुकुम्बासी उत्पादन गर्न उद्दत छन् सस्तो काम र भोटका लागि ।

चरम राजनीतीकरण विरुद्ध केही प्रयास भए पनि ती पर्याप्त छैनन् । दलीयकरणको विरोध गर्न दल नै खोल्नुपर्ने अफ्ठ्यारो व्यवस्था छ । बहुदल लागू हुँदा पञ्चायतलाई “खाए पाएर अघाएका” र बहुदलवादीलाई “खान नपाएका” भन्दै “हेर्दै जानू बहुदलवादीले कसरी देश बिगार्छ्न्” भनेका रहेछन् । नभन्दै बहुदलवादीले देशलाई उल्टो बाटोमा लगेका छन् । व्यवस्था अन्त्य गर्न नदिन जनता फुटाएका छन् दल, जातजाति अनि अनेकौँ नाममा । “व्यवस्था ठीक छ, अवस्था मात्रै बेठीक हो” भन्ने साथीहरूले पनि व्यवस्था ठीक नभएरै अवस्था ठीक नभएको हो भन्ने बुझे हुन्थ्यो । अहिले उदाएका स्वतन्त्र आवाजहरू थाक्लान्, धर्ती छाडेर जालान् । उनीहरूका नाममा अरूले राजनीति गर्लान् । नागरिकले आफ्नो लडाईं नलडेसम्म खुद्रे राजनीतिक परिवर्तनलाई क्रान्ति भन्नुपर्ने अवस्था रहिरहनेछ । त्यसैले प्रश्न गरौँ, खोजौँ, बुझौँ, थाहा पाऔँ !

देश सिध्याउने दलालहरुको नाममा !

“एसियाको सबभन्दा गरीब देशको नागरिक भएकोमा बधाई छ !” फेसबुकमा देखियो । केही छिन पछि अर्को पोस्टमा भेटिएको थियो, “International Monetary Fund (IMF) ले सार्वजनिक गरेको प्रतिवेदनले नेपाललाई एसियाकै सबैभन्दा गरीब देश भनेको छ ।” IMF ले २०२३ अक्टोबरको “World Economic Outlook” निकालेको छ भन्ने कुरा गूगल सर्चबाट थाहा भयो । प्रतिवेदन सर्सर्ती हेर्दा त्यस्तो लेखिएको कतै भेटिन्न ! “Find” tool प्रयोग गरेर poor keyword खोज्दा पनि सिधै कुनै देशलाई धनी भनेकै छैन ! अलमल्ल परें । ५-६ घण्टापछि ट्विटर (सरी, X) मा FACTS ले राखेको एउटा ग्राफ भेटेँ । त्यसमा हरेक महादेशका सबभन्दा गरीब देशहरू थिए । स्रोत थियो अप्रिलको World Economic Outlook । त्यसमा पनि खोजें । खोजेको कुरा पाइनँ । फेरि गूगलमा खोज्दा चाहिँ एउटा लिङ्क भेटियो । Global Finance Magazine को त्यो पेजमा FACTS ले राखेका देशहरूको सूची थियो । त्यस पत्रिकाले IMF कै अप्रिलको प्रतिवेदनको आधारमा गरीब देशहरूको सूची तयार गरेको रहेछ । यमन र अफगनिस्तान जस्ता युद्धपीडित देशहरूलाई नराख्दा नेपाल एसियाको सबैभन्दा गरीबमध्येकै देश रहेछ । (IMF को interactive page यता हेर्नुहोला ।) हुन त गरीबीको मापन गर्न प्रयोग गरिएका index हरूमा केही समस्या छन् भनेर IMF ले नै भनेको छ तर हामी धनले त गरीब भयौँ नै, सोचले समेत दरिद्र छौँ । यसमा कुनै शङ्का नगरे हुन्छ !

यति हुँदा पनि हाम्रा शासक, प्रशासक, कर्मचारी र अलिकति पनि शक्ति हुने जोसुकैलाई भने लज्जाबोध छैन । यी र केही “जान्नेसुन्ने” मानिसहरूको तर्क कस्तो हुन्छ भने, “राजाको शासनमा कहाँ अहिले जस्तो थियो ? अहिले त्यो बेला भन्दा धेरै राम्रो छ ! जनताले बोल्न पाएका छन् ! राजाको पालामा राजदरबार नजिकका मान्छेसँग मात्रै धन थियो । अहिले जोसुकैलाई कमाउने मौका छ । त्यसैले, पहिलेभन्दा धनी छन् त जनता !”

समयको क्रमसँगै आफैं हुने परिवर्तनमै रमाउने यी वर्ग देशमा कुनै समस्या नै देख्दैनन् । समस्या नदेखे पछि समाधान गर्नै परेन ! समस्या किन देखिँदैन भने यिनको आँखामा पट्टी बाँधिएको छ–सत्ता, शक्ति र सम्पत्तिको । सत्ता, शक्ति र सम्पत्ति आर्जन मात्रै उद्देश्य भएपछि मानिस भ्रष्ट बन्छ । धर्म र कर्तव्य के हो भन्ने बिर्सिएका यिनीहरूले सहीलाई झुठ र गलतलाई सही बनाइदिन्छन् । असल मानिसहरूलाई यिनीहरू आफ्नो वशमा पार्न खोज्छन् ताकि आफूजस्तै बनाउन सकियोस् । अरूलाई दोषी देख्ने यिनका आँखाले आफूलाई भने असल देखाउन खोज्छन् । यसरी अधर्म फैलिन्छ हरेकको मनमा । मेरो देश यस्तै अधर्मीले भरिएको रहेछ । ज्ञान, विज्ञान र धर्म लत्याउने गतिछाडा दलालहरूले भरिएको देश गरीब नभए के हुन्छ ?

ए शासक, प्रशासक, कर्मचारी, व्यापारी र थोरै मात्रै पनि शक्ति पाउने वित्तिकै मैमत्त हुनेहरू ! तिमीहरूको धर्म के हो ? देशमा बनेका कानून, नीति, नियमलाई सत्कर्मका साथ पालना गरेर जनकल्याण गर्नु हैन ? देशको हित हुँदा तिमीहरूको हित हुने हैन ? सत्ता, शक्ति र सम्पत्तिको लागि जे पनि गर्ने ? अनेक सुविधा लिने अनि कसैको स्वार्थ पूरा गर्न घुस, गिफ्ट, दान लिने ? कानूनको धज्जी उडाउने अनि हास्दै हिँडने ? लाज पचाएर अझै एक अर्कालाई गाली गरेर आम जनतालाई भ्रमित पार्ने ? अनि मिलेमतो गर्न पायो भने चै जे पनि गर्ने ?

तिमीहरूले आफ्नो आत्मा त बेच्यौ नै, मान्छे पनि बेच्छौ । तिमीहरू यति मूर्ख छौ कि तिमीहरूलाई लाग्छ आफ्ना आफन्तहरू तिमीले बेचेका छैनौ । तर तिमीहरूका सन्तानहरू अहिले कहाँ छन् ? के गर्दैछन् ? तिमीहरूका साथमा छन् ? साथमा भएकाहरू कुन स्वार्थका लागि बसेका छन् ? मनैदेखि कर्तव्य वुझेर स्याहार सुसार गर्छन् ? तिमीहरूका कुरा मान्छन् ? यहाँ करोडौंको धनसम्पत्ति भए पनि तिमीहरूका सन्तान किन विदेशमा दुःख गर्न खोज्छन् ? सोचेका छौ कहिले ? सोच्ने भए गति किन छाड्थ्यौ होला र ?

ल सुन ! तिमीहरूका सन्तान तिमीसँग छैनन् किनकी उनीहरूलाई (प्रत्यक्ष नभए उनीहरूको ब्रह्मलाई थाहा छ) त्यो धन सत्यको हैन । तिमीहरू ज्ञानलाई दुत्कार्छौ, तिमीहरूका सन्तान अनैतिक बन्दै जान्छन् । तिमी विज्ञानको उपहास गर्छौ, तिमीहरूका सन्तानले यहाँ अवसर गुमाउँछन् । तिमीहरू अधर्म गर्छौ, तिमीहरूका सन्तान टाढिँदै जान्छन् । तिमीहरू दुष्कर्म गर्छौ अनि परिणाम राम्रो हुन्छ ? वर्षौं “मिहिनेत” गरेर कमाएको तिमीहरूका घरमा तिमीहरू किन एक्ला छौ ? तिम्रै कुकर्मको फल हैन ? एउटा पुस्ताले गरेको कुकर्मले आउने सन्तानहरूलाई कतिसम्म पिर्छ भन्ने त थाहा छ त तिमीहरूलाई ! महाभारत बिर्स्यौ ?

हुन त तिमीहरू महाभारत (र अरू शास्त्र) लाई फगत कहानी मान्छौ । त्यहाँ भएका सत्कर्मका उपदेश तिमीहरूलाई विष लाग्छ । तर मस्तिष्कको कुनामा कतै स्वविवेक भएको भए तिमी देख्थ्यौ कसरी इन्द्रीयलाई वशमा राख्न नसकेका शान्तनुले गर्दा उनका राजा हुन योग्य छाेरा राजा बन्न पाएनन् । राजगद्दीप्रति सधैँ वफादार हुन खोज्दा भीष्म, द्रोण र कृपाचार्यले धर्मका विरुद्ध बोल्न सकेनन् । विभिन्न पात्रका कुकर्म, द्वेष र महत्त्वाकांक्षाले भएको युद्धमा शान्तनुका सन्तान मात्रै नासिएनन्, लगभग पूरै भारतवर्षको विनाश भयो । तिमीहरू पनि एउटा सभ्यता विनाश गर्दैछौ । तिमीहरूले नपाएर मात्रै हो, पाउने भए यो देश उहिल्यै बेचिसक्थ्यौ । र त बेलाबेला भन्छौ, “नेपाल भारत, चीन, वा अरू कुनै देशमा विलय भएको भए नि हुन्थ्यो !” कुलाङ्घारहरू !

दशैंकाे बेला छ । वर्षभरिको “दुःखकाे फल” भित्र्याउने समय यही हो भन्दै सेवाग्राहीसँग खुल्लम खुल्ला रकम माग्ने सरकारी कर्मचारीदेखि दशैंका नाममा बढी पैसा उठाउने पसले, होटेल र गाडी साहुहरू सबै चोर हौ । तैपनि नैतिकता नभएका तिमीहरू खुब मजाले आशीर्वाद दिन्छौ सन्तानलाई, “ज्ञानी हुनू, ठूलो मान्छे हुनू, सबैले मान्ने हुनू !” अनि तिम्रा कर्म चै के हो ? छोराछोरीका आँखामा हेरेर आदर्शका गफ गर्न कसरी सक्छौ ? कति सम्म चैं किच्चक हौ ?

तिमीहरूलाई यहाँ कसले मान्छ ? तिमीहरूमा न ज्ञान छ न विज्ञान मान्छौ न त धर्म । जो तिमीहरूलाई नमस्ते गर्दै आउँछ नि, तिमीहरूलाई सम्मान गर्न हैन, कि त तिमीहरूबाट काम लिन आउँछ कि त बाध्यताले । जसको मुखमा एउटा अनि मनमा अर्को कुरा हुन्छ, त्यस्तो मानिसको सङ्गत गर्नु तरबारको धारमा हिँड्नु बराबर हो भनेर शास्त्रले पनि भन्छ । तिमीहरूको सङ्गत गर्यो भने साधु पनि कि त चोर बन्छ कि त शुलीमा चढ्छ ।

हुन त तिमीहरू बेलगाम घोडा हौ । तिमीहरूलाई शास्त्र व्यर्थ लाग्छ, अर्ती गाली लाग्छ, कानून, विधि र विज्ञान बोझ लाग्छ तर तिमीहरूका सन्तान त तिमीहरूलाई आफ्नै लाग्छ नि हैन ? मरेर जाँदा तिमीहरूले लाने केही हैन, सबै कुरा छोडरै जान्छौ । सुकर्म छाड्यौ भने तिम्रा सन्तान पनि खुशी हुन्छन् तर कुकर्मले तिनलाई पनि सुख दिँदैन । कमसेकम तिनका लागि त केही सत्कर्म गर !

धनभन्दा माथि देश हो अनि देशभन्दा माथि धर्म ! यति बुझ्ने यहाँ कोही देख्दिन । देश राजनीतिले खत्तम भएको हैन, कुनीति र कुनियतले हो । राजनीति भनेको त राजा (इन्द्रीय र लोकभन्दा माथि हुने) को नीति अनि नीतिको राजा हो । नीतिको जग नैतिकतामा हुन्छ जुन हामी नेपालीमा छँदै छैन । उज्वल थापाले भनेझैं एकले अर्कोलाई पाएसम्म लुट्न तयार छौं हामी । यो लुटको चक्रव्यूह तोड्न सक्ने अर्जुनलाई यहाँ युद्धभूमिबाट लखेटिन्छ । केही गरौँ भन्ने अभिमन्युजस्ता जोशिला तर अनुभव कम भएका युवाहरूलाई चक्रव्यूहमा फसाएर मारिन्छ । शकुनि र दुर्योधनको राज छ यहाँ । भीष्म र द्रोणहरू लाचार भई दुष्टहरूको साथ दिइरहेका छन् । यो सब देखेर दिक्क भएका मानिसहरू देश छोडिरहेका छन् । म तिमीहरूका सब कर्तुत निराश भएर हेर्दै भन्दै छु, “यो देश उँभो लाग्ने छाँट छैन ।”

र, यति निराश म कहिले पनि भएको थिइनँ ।

Book Review: Killers of the Flower Moon

The teaser of Martin Scorsese’s “Killers of the Flower Moon” captivated me in an instant. From the comments, I discovered that it is based on the book of the same name by David Grann. This is a review of the book.

The discovery of oil in Oklahoma in the early twentieth century made Osage the richest tribe on the planet. A few decades ago, the tribe had been chased from Kansas to bare land in Oklahoma and had been forced to adopt the ways of the white people. An officer is known to have said, “[American] Indian must conform to the white man’s ways, peacefully if they will, forcibly if they must.” 

Since Osage were hunters and gatherers, they were inept in farming. Also, because of the unproductive land, and the elimination of bison (their major source of food) by the whites, they were dying of famine. When the first oil well was tapped, they were elated. Having seen and experienced the exodus of other American Indian tribes, the Osage had made a deal with the federal government that they be granted headright over any mineral resources discovered in their new land. This gave them the riches. However, the U.S. government did not allow American Indian tribes to use the money on their own. They needed a white guardian. That’s why the Osage elders also believed that wealth was a curse.

In May 1921, the fears of the Osage materialized with the death of Anna Brown. Until 1925, there were 24 Osage murders, all of which had different modus operandi. The investigation of these murders got challenging because of corrupt local sheriffs, attorneys, and others in power. The Osage sought help from the federal government. However, even the federal government did not have an official investigation organization. The agents of the Bureau of Investigation, as it was called then, did not have the right to arrest anyone. In such a situation, Hoover, the BoI chief, sent Tom White for investigation. How Tom arranged a team and solved the mystery of the murders is the central narrative of David Grann’s 2016 non-fiction “Killers of the Flower Moon.”

The book chronicles the history of the Osage, from rags to riches and how their murders brought changes in the then Bureau of Investigation, and to eventual formation of the Federal Bureau of Investigation (FBI). Despite being a real story, at times, the plot sometimes seem to have been picked from a movie. (Or do the movies take some elements from the Osage murders?) It’s scary how racist policies of the white Americans against American Indians along with greed brought hell to indigenous tribes.

Towards the end of the book, Grann mentions that there were some errors in the way the murder cases were solved. Although Tom White and the Bureau of Investigation identified one major schemer, they overlooked several other possible criminals. Some murders still remain unsolved and many others ignored for illnesses. This gives the Osage murders a new perspective and the picture of a bigger problem at that time–systematic oppression.

There was a significant error in the book. Grann writes: 

“The head of Standard Oil warned a former Harding campaign aide, “I understand the Interior Department is just about to close a contract to lease Teapot Dome, and all through the industry it smells….I do feel that you should tell the President that it smells.” 

Because I had finished reading Leonardo Maugeri’s “The Age of Oil” recently, I knew that Standard Oil was dismantled in 1911. However, the Teapot Dome scandal occurred during the presidency of Warren G. Harding from 1921 to 1923. That’s why it is not possible for Standard Oil’s head to warn anybody about the “oil’s smells.”

Another error (?) is in the title. In the first page of the book, Grann refers to the large moon in May as the promoter of larger prairie plants such as the spiderwort and black-eyed Susans. These plants dominate and kill small flowers like Johnny jump-ups and bluets. The title is also a reference to a poem written in 2009 by an Osage poet, Elise Paschen. The poem also refers to the killer-of-the-flowers moon. That’s why the title feels somewhat wrong.

Other than these, I found the book informative and thought-provoking.

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