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RAJ KUMAR BARAL
In
an interview in 1964, expressing his opinion about reality, writer John
Barth had said, “Reality is a nice place to visit but you wouldn’t like to
live there.”
A similar message has been conveyed by writer Jhalak Subedi in his novel
“Aadha Jun” vis-à-vis Communism. In the short novel, he has presented
Marxism as an ideal political theory that is almost impossible to implement
in practice.
More of a history and less a novel, this book reflects on the ebb and flow
of Communist history in Nepal, particularly of Nepal Communist Party
incorporating the major events from its origin to its dissolution though
its dissolution is still a debated one. Influenced by the “utopian” social
world order imagined by Marxism against the autocratic Panchayat system,
Sanjaya, Trishna, and Pushpa have dreams of a different system and country.
The book records the story of those youths and common people, who,
sidelining the sorrows of family affairs, are dedicated to the betterment
of their nation.
The sweet-sounding promises of Marxism like “prohibition for imperialism
and feudalism,” where “the nation will prosper with the full fledged
practice of freedom and national pride” and “the society will be classless”
really attract the hot-blooded youths. But through this book, Subedi has
criticized not only the communists of Nepal but also the communists of the
world itself due to their deviation from their principles, leaving the dreams
of youths unaddressed.
Subedi has severely criticized the communists who, though, are supposed to
be advocating for marginalized and proletariats and against the
discrimination of the bourgeois in particular, in practical life are not
able to transcend nepotism which ultimately hinders them in reaching their
objectives. He has depicted the bitter reality of the so-called proletariat
leaders who are often running after facilities, power and their obsession
with fame. Principally, they are the representative of proletariats but in
due time those power seekers forget the contributions made by common people
under whose actual strength the party comes to life.
The draining of communist cadres frustrated by disillusionment,
city-centered and luxurious lifestyle of the leaders, division of leaders
into groups and sub-groups are some of the issues Subedi has critiqued
upon. The leaders’ decision to remain in the houses of those who had
motorbikes and bathrooms rather than to be present in the houses of those cadres
who provided “shelter” during difficult situations is also commented upon.
Subedi’s major discontent is towards communist leaders for their
paradoxical nature, advocating for proletariats and running after wealth.
This gap between principle and practice, in Subedi’s view, has weakened
communist politics throughout the world. Communists, on the one hand, utter
dictums like “religion opiates the mass” and therefore religion is an
ideology, a false consciousness, and on the other hand, they are concentrative
for the final rites of Madan Bhandari and Jivaraj Ashrit following
religious and traditional rules.
Subedi has mocked the selection process of leaders for sister organizations
because leaders are declared according to the interest of the mother party
leaders. Even after the implementation of the Muluki Ain, Bhumi Sudhar,
Gaun Farka Abhiyan, the lingering efflux of Panchayat system seems to be
operating and a handful of rich people seem to be exercising power in the
Nepali society. Reflections on such bitter realities not only question the
Marxist concept of “classless society” but also mock its impractical
ideology.
Comparing the fluctuating life of an individual with the ups and downs of
party life and reiterating the fact that “to err is human,” Subedi has put
forth a simple yet important message: that one should always learn from his
mistakes. He has also appreciated the consensus of the then political
parties – Nepali Congress, Marxist-Leninist, Marxists – to fight against
the Panchayat system. Both messages are very useful in Nepal’s current
political context.
Subedi has given the text novelistic features by experimenting with love
and relationship between and among the characters. Whatever the objective
is – even as something as serious as nation-building – sex always remains
at the center of life that Subedi excavates through these love relations.
However, the main focus of the book is mostly on the communist party and
its theoretical claim of being the party of the proletariat or marginalized
groups. Despite being heavy on politics and its bleak condition in today’s
times, the book ends on an optimistic note, which is why I recommend it for
essential reading.
Published on 2014-01-31 12:49:33 in The WEEK,
Republica daily
The writer is a Lecturer at Tribhuvan University.
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