Political Irony in Subedi’s Aadha Joon. By Associate Prof. Krishna Prasad Paudyal

Abstract:

  Aadha Joon  is a novel written by political commentator, Jhalak Subedi focuses on the irony  of Nepalese communist movement. The papers portray how Subedi ironizes Nepalese communist movement and what are the main ups and downs faced by communist during the period of half century. More than  that the papers concentrates  on the  ironical situation of communist uprising in Nepal after people movement II as well as the situation of decaling of communist value practices  by the communist cadres in Nepal.  

Key words:  Politics, communist, Marxism, communist, irony.

Aadha Joon , a  documentation  of  contemporary  political ups and downs experienced by    a  popular writer,  critic and  commentator, Jhalak  Subedi, is a political novel that  has incorporated major political incidents of Nepal  and the contribution of students , teachers and general  public along with political parties  in uprooting  Rana regime and  Panchayet System  to establish democracy . An active cadre of the then  Communist party of Nepal , Marxist Leninst , Subedi  devoted  his prime life  selflessly, in his own word, to materialize the  dream of   poor, helpless and  oppressed section of Nepal  in establishing communism which, people think , will liberate from all sorts of oppression , suppression and inequality prevailed in the nook and corners of Nepal.  Beginning with how  the narrator enters into party politics amidst  unfavorable  financial as well as social environment , Subedi  has concluded the novel with the narrator’s political  resentment, frustration and  inaction  as a result of the unexpected  u- turn  seen  in his party and  its leadership in terms of  personal life style and ignorance of the woe and pain of  the party cadres. In the beginning of the novel readers find the young militant, energetic, revolutionary Sanjaya, the narrator most probably the writer himself, a helpless, frustrated, and inactive at the end of the novel. Aadha Joon does not deserve to be entitled as a novel without the inclusion of the narrator’s love affairs with his fellow girls and his effort of quenching his sexual urge that seems to be somehow vulgar in Nepali context basically to those who are under the strict party discipline.

After the publication of  Aadha Joon  it invites reactions and counter reactions from critics and readers. One of famous critics Narayan Dhakal claims, “Aadha Joon  is a fine document of the dismissal of the one  side of communist movement .In the history of Nepal left ideology gets maximum space and opportunity to lead the country even before  the restoration of democracy and establishment of republic. People cherish a dream of equal and just society where all will have better life and equal opportunity. But the leadership remains unable to work as per the aspiration and desire of the people which is , in fact , an irony. None of the critics talk/ discuss on the underlying political irony in Subedi’s novel, Aadha Joon. This paper analyses how Subedi ironies communist movement of Nepal despite being one of the devout communist activists. Samuel Johnson sees irony as a , “ Mode of speech of which the meaning is contrary  to the word” (qtd.in Enright 5).Lack of unanimity in saying and doing creates irony which is more experienced in south Asian politics especially Nepalese politics. Irony can be used as a counterattack which Hutcheon terms the "edge" of irony (Hutcheon 10). Encyclopedia Britannica divides irony into two categories: verbal irony and dramatic irony. In verbal irony, "the real meaning is concealed or contradicted by the literal meanings of the words" (390).  People have trust over what their leaders keep on saying either personally or in a mass meeting if we talk about political leaders and general public. The sugarcoated pills distrusted to their followers will lose its credibility after they taste it. Their colorful dreams fade after they learn the artificiality and bitterness of the beautiful and tasty looking chocolate given by their political Gurus in the name of their liberation. It is an irony to the communist cadres who have cultivated a kind of permanent seed of liberation from their hardship and every sorts of social injustices.  As Irony is a figure of speech in which words are used in such a way that their intended meaning is different from the actual meaning of the words. People find the actual meaning and underlying intention after they encounter certain political incident. Not only Sanjay, the narrator, but also most of  the characters understand the reality. Leaders, during their  harsh days, show intimacy  with the local people for their petty self but they turn unexpectedly deaf when they feel comfort and maintain certain distance with their fellow comrades. Chaitanya Mishra raises question, “Why do top leaders distance themselves from their own party activists once they reach a level” (Mishra, 2070). Political leaders forcefully try to change the society without understanding the age long cultural bondage of the people. As a result their effort of transformation ultimately goes wrong. Culture is the most powerful agent that keeps society intact and united. For this they have to change social reality as Mishra rightly indicates, “Culture is the reflection of social reality. Therefore, cultural transformation is impossible without changing social reality”(Mishra 2070:178-179). Imperialists and feudalists always try to invade local culture in order to reshape it attacks  the sense of localism and make it narrower and brings structural change in economy and culture. As a result the society becomes like a tree with the branches of one tree and the roots of the others. The betrayal of one’s own life value normally chases him/her forever if he/she has a moral ground and sense. The conflict between party principle and action always haunts top leader but they do not show before their cadres as Sanjaya   confesses, “In my heart there is still conflict between what I learnt the ethics of communist party in working for the maximum benefit of the people and what my activities in past”(Subedi:5). Sanjaya repents for his past and expresses irony over present life.  “ I, who internalizing / receiving  proper  Marxist education worked  constantly for 15 years , am gradually intending to forget Marx”(7). This indicates the principles of Marx and activities of Marxists do not match at all. That is why Sanjaya curses himself and the path he is trading at present,” I  who have marched long  for revolution , ultimately turned to be like a broker in the  exchange market of politics” ( 7). Further intensifying and exposing the irony of politics and the activities of leaders the narrator quoting Rousseau   says,” Males’ interest does go out beyond his physical need. He knows nothing except food, woman and rest” ( 7).

During political life many people faces ups and downs. The growing trend of party splitting and forming new one has emerged forcefully in Nepali soil and youngsters have become the victim of their own leaders not their ideology. The rivalries among leaders affect its followers a lot with possibilities of escaping forever. Everybody cherishes dream in life but those dream may fade before they bloom. This is the destiny of all political characters and Sanjaya too can’t be an exception. After he falls in dilemma and conflict within him tries to kill his identity. He reveals the bitter truth, “I was living a new life on the corpse of my own dream that I had killed. And, my party was more responsible in making me a killer. I was proceeding ahead towards the road of   killer of own self having no courage to move against such destiny of the history”(49). The narrator did not have thought that he would surrender against the destiny and deviate from his party discipline and bond but the u-turn came into his life makes him more fragile, hopeless and frustrated because he cannot realize the ultimate truth behind the green color of ideology. Many people like the narrator have an illusion about communism under which no one should be the slave of necessities/needs and the freedom of personal wealth makes man slave.  Ironies are either praised or criticized depending on how and on whose interest they are seen to function. Anyone might come under fire as "[I] rony's guns face in every direction" (Enright, 110). The life of Sanjaya itself is an irony because he does different that of what he intends. Marx sees nothingness in personal wealth but so called Marxists are dying for money at any cost. Before money their ethics, morals, code and conducts and party discipline is very weak and helpless. Sanjaya pleads for the amendment of principles and issues like the definition of freedom. He says, “The definition of freedom should be changed” (99). The thinking of ‘one’s freedom should be under the control of society ‘ is absolutely wrong  because Such control compels one to come to an agreement with one’s desire. .Accidental but improper decision of boycotting 2035 referendum by the then ML was a blunder and moreover a betrayal to the people who love freedom. It neither stood in favour of referendum nor stood against.  Communists sing their international song and take pride in its theme ignoring whether party and its leaders will follow its path.

Hoping that the peoples’ republic will prohibit imperialism and feudalism and nation will develop along with freedom and national pride there will be no class exploitation, all will get education, job, and medical facility and nation will look after during old age people show their sympathy and love towards communist party but their hope shatters after leaders involve in petty self, nepotism, favoritism and corruption. Poor are becoming poorer and there is no signal of narrowing the gulf between the poor and rich. Martyrs sacrifice, leaders’ imprisonment and cadres' painful struggle are ignored. Mandales, criminals, and opportunists replace the faithful and devoted party cadres. Sanjay is left behind Parashu and Panche and party welcomes the new comers who are enlisted in communist party for their benefit and wellbeing. These all are, in fact, political irony. Sanjay asserts,” The main issue that attracted me to the Marxist movement was the will of people to be liberated from scarcities where no one needs to be the slave of needs. The socialism that I had understood would hypothesize the same condition”(97). But in reality not only Sanjay but also all who have dreamt a new world are repenting for their past. Aadha Joon has exposed the bitter reality of the other side and life style of leaders for whom Sanjay and his fellow comrades show neither their respect nor disgust. All Dalits except Maili sarkini stand in favor of Panchayet system. Why do Dalits support Pradhan Pancha and Jimmal who play negative role in the registration of Dalits’ land by casting their votes in support of Panchayet is mysterious and surprising incident to all. It is because as Sanjaya claims,” The fear situated in the conscience is more powerful” ( 104). Naturally Dalits should support multiparty system but the reality is different. It is the irony for the politicians and scholars who know the dynamics of class struggle. Sanjaya concludes the meaning of life emotionally and says:

Life is the most valuable property of human. A man should pass his life in such a   Way that he will have no repentance for his/her past life. The stainful fire of his/her past life may not burn him/her. She/ he may say that they offered their energy and life for the fulfillment of the best objectives of the world and human liberation. (113)

Neither Sanjaya nor his colleagues are fully convinced by their definition of life at the end. They all become the victim of their anarchic leaders and gradually they are disinterestedness to   keep up their faith as strong as in the past. Once during a party programme the narrator and others sing international communist song composed by Yunje Potter. All sang the song

Stand up, damned of the Earth , Stand up, prisoners of starvation Reason thunders in its volcano , This is the  eruption of the end  of the past let us make a clean state, Enslaved masses stand up stand up the world is about to change its foundation, we are nothing, let us all. This is the final struggle; Let us group together, and tomorrow   the international will be the human race (International Communist Song)

The narrator ridicules the song and says,” Let poor and naked/ clothless always be in the world. If they are finished our politics will be finished” (133). His statement ironies his course that he has undertaken for a long time.  His statement contradicts with the ideal of communism. Not only Sanjaya but all are not strictly following the ideals of their party this way or that but keep on advising to adopt a saintly life. The gap between saying and doing is getting wider and wider letting new comers to hold prime responsibilities of the party sidelining the old, honest and devoted party activists. The conspiracy of comrade Bishnu against Pushkar who is in love with Sita clarifies the reality more.  Sanjay longs for a woman to walk the uneven path of his life together but cannot overtly expose in front of the public. The mask that has kept people in different condition should be opened to make all aware of the reality.

Party takes action against Sanjay for his frivolous behavior and deviance. He feels free in his house being out of the control of party politics but he does not see meaning in such freedom and asserts, “I felt there is no meaning of the freedom of a cord broken kite”(143). This sort of conflict with in his heart is also irony. He is imprisoned for his anti system activities and realizes the true meaning of freedom. He thinks struggle for the freedom is the most beautiful job in the world but ultimately he finds the illusion inside the sologan. Sanjaya is of the view that a person should have his/her freedom when the issue of marriage and love is concerned but party leaders do not prefer it. Despite their agreement in principle no one seems to be following it. The contradiction in principle and action is an irony and the same always haunts the narrator. He is not satisfied with what his party is directing. He concludes,” I have come to the conclusion that the study of socialism hitherto is incomplete and the course that party has undertaken is vague and misleading the people” (208). The irony behind the UML and ML spilt is also an irony to the party cadres as well as general public who knows the abcd of politics. The realization of the futility of the slogans of socialism and communism not only questions the existing communist ideology but also challenges its centre. The replacement of  old activists from new faces is the outcome of the open party politics that sidelines honest, old , dedicated  and revolutionary rank and file of a party.  People believe that divide parties will join in due course of time as tributaries of a river meet at a certain juncture.

Nepal enters into new era after the declaration of republic and the general life style of leaders transforms unexpectedly. Ethics is defeated by treachery, cunningness, corruption and dishonesty. Reactionaries of the past hold major posts in all party ignoring selfless contribution and sacrifice of martyrs and general people. Party supporter and teacher YN’s suicide is a blow to the party that never realizes his problems and compulsions. Why he joined the party and why he committed suicide is the prime question to all who join certain party  with the holy dream of peoples’ liberation from poverty and scarcity. YN’s suicide questions the rationale behind party politics that never listens its follower's pain and anguish. Hybridization in politics is also an irony that ridicules the leadership for being unable to keep party intact and energetic. The loss of value based politics gradually emerging in every party will have adverse effect in the long term. After the death of com. Dilliram the narrator clearly sees the hollowness of his ideology that makes him paralyzed and useless. Sanjay does believe any foreigner’s hand behind Madan Bhandari’s death. In his opinion his death is an accident rather than a conspiracy. His party decides to cremate the remaining of Madanbhandari in all the rivers across Nepal but he thinks it as a business of the party leaders over the party members who believe in materialism. The narrator analyses this activity seriously and concludes,” the creative application of Marxism adopting religious and traditional procedure even in funeral has justified that the communist movement upto then is false and illusive” (241). The narrator’s party is divided into two in Tanakpur issue which becomes the cause of party division. He feels the death of true national spirit and loss of nationalism. Shaker KC’s party entry and his power seen in the party is ironical in the sense that the true, devoted, honest and dedicated members are ignored during the election. Even no leaders come to pay homage to Rohit, a devout follower of Communist party and the narrator too takes this issue seriously. After UML divided into UML and ML Sanjaya realizes the reality of party politics under the veil of certain ism. He places personal freedom to the apex and concludes that the colour of ideology is green and keeps on extending like a Dubo.

To sum up , Aadha Joon.is a political satire that has attacked the politicians especially left leaning parties mercilessly  for their differences in saying and doing. Being a devout communist follower Sanjaya, the narrator presents a historical chronology of  Nepalese political history in general and left politics in particular. His transformation and deviation is an irony as he cannot transform him into an honest , devoted and  selfless activist. His party leaders can not materialize what they promise before their followers. Narrating the political history of Nepal, his student and  political life and  party’s life,  Sanjaya attacks the very centre of communism which, in his own word , is merely an illusion

Works Cited

Enright, D.J. The Alluring Problem: An Essay on Irony.  New York: OUP, 1986.

International Communist Song http://en.wikipedia.org/wiki/The_Internationale

Hutcheon, Linda.  Irony's Edge: The Theory and Politics of Irony. London: Routeledge, 1994.

Mishra , Chaitanya. Punjibad  Ra Nepal.  Phoenix  Book, 2070.

Subedi, Jhalak. Aadha Joon. Fine Print, 2070.

The New Encyclopedia Britannica. Vol. 6. Chicago: Encyclopedia Britannica, Inc., 2003. 390. 

Thank you Very much  Krishna Prasad Paudyal Ji for this critical review. 

Taken from political_Irony_in_Subedis_Aadha_Joon_Krishana_Prasad_Paudel_Relation_between_Science_and_Local_Knowledge_Shyam_Chandra_Adhikari_Social_Mobilization_for_Poverty_Reduction