A crowd waiting for a miracle

I will also walk in the forest with Rama, I will not stay in Ayodhya. Listening to such songs of rural women, I ask myself - in which Awadh are they living that there is so much anger on that 'Awadh'? Such preoccupation for which Rama? Whether his house is in Awadh or not, why is he so anxious to go outside?

What is the important aspect of 'Rama', which has been sitting in the mind of the people for centuries? Hindu and Muslim writers have written a lot about Ram of the people. Ram says in Tulsidas's Ramacharitmanas - 'Jau kachu impoori bhasahu bhai, tau mohi barjeu bhaya bisrai.' There is a reference that even a citizen can stop the actions of the ruler, can directly question him. About the policy of the state, Tulsidas wrote in 'Dohavali' - 'Mani manik mahange kye, sahange trin jal naj. Ate Tulsi Janie Ram Garib Nawaz.' This is Ram's economic policy, make the goods of people's use cheap, luxury goods expensive. The concept of Ram Rajya in Lokmanas is a vision of a just society. When listening to the discussion of the members of the House of Representatives about the customs policy, it seems that the government's attitude is still the same as that of the people. He is desperate for a miracle that the finances will automatically fix you.

Awadhi language poet Tulsidas has defined the relationship between the ruler and the people. Ram is the bridge between the state and the people. In his democracy, Tulsidas has drawn Rama not as a person, but as an ideal and a value. There is a line - 'Barsat harasat sab lakhe, karasat lakhe na koy, Tulsi praja subhag se, bhup bhanu so hoy.' I hope the government should levy taxes in such a way that no one can cheat but everyone will know when the same revenue is spent in public interest.

What's happening now? Politicians who pretend to wear chadars in the name of devotion are laughing at themselves watching one cruel farce after another. Even if it looks like the curtain is lifted somewhere, there is no guarantee when it will happen. That's why even if a big fish is caught, the common people are watching the prodigy.

The Cultivation of Miracles

Who loves 'miracle'? Those who consider themselves deprived. Who cannot access the distribution process. Whose trust in the state remains weak. Those who are excluded from knowledge production. And in the border town of Birganj, some Baba with a black blanket comes from across the country and holds a public camp saying that after touching the blanket, incurable diseases will be diagnosed automatically, thousands of people gather. Only the governed are not prone to miracles, those who teach the lesson that peace, respect, security and prosperity will come by writing in the method, not in Nepali purpuro by protesting yesterday, are also walking on the same path. Sometimes they look for answers and sometimes they look for miracles. Some people want to get ahead in alternative politics by miracle.

A democratic state without a democratic society is not possible. We seek far-reaching restructuring on the basis of religion, but we do not want to correct undemocratic thinking within our own community. If one tries to spread superstition in the common people by taking the name of any religion, it makes the society innocent. An illiterate person only harms himself but a hypocrite and a superstitious person pushes the whole society backward.

Today's power politics is ruling in its own formula. In this environment of consumerist and corrupt politics based on strength of numbers, strength of money and strength of arms, nothing more can be expected. Today, the dream of a just, democratic and virtuous Nepal seems to be fading. There is a search for miracles in every area of ​​life. So who listens to the call of economic and social revolution for social justice? Through the latest constitution, 'We are Nepali' was envisioned. Our Constitution and its wonderful preamble are the expression of our national resolve. The vision of an egalitarian society influenced by socialist values ​​and our determination to create it has not been able to get passing marks at the social, economic and political levels. Currently, a new caste equation based on vested interests has emerged in the modern garb of 'social engineering'. The leadership of the downtrodden has returned to the hands of the dominant. In republican Nepal this became a kind of 'feudal transfer of power'. As a result, many feudatories began to flourish among the oppressed. The only difference is that the society which was neglected until yesterday, is now being made a 'vote bank'. The

has been a topic of discussion among political scientists that the marginalized society is most in need of connecting with the mainstream. For this, it is also necessary to give support to the backward society compared to those who are ahead. It is more important to adopt a sensitive attitude towards this issue where social harmony is also maintained. In order to make the constitutional efforts of social justice effective, the balance of social harmony is indispensable. Therefore, with every movement for justice, one side begins to feel that it has to lose from the movement. Neither a particular community will give nor will anyone take.

There have been many movements along with the people's movement in Nepal. Even after the implementation of the constitution, waves of agitation will continue to rise. It is shaking up the establishment, shaking the castle of the dominant. Looking at the use of openness achieved by the Federal Democratic Republic, it seems that in South Asia, Nepal is the place where the spirit of democracy lives. Here there is freedom to speak not only in favor of democracy, but also against it. However, where speaking was necessary in today's public life, it was not spoken, it was not considered appropriate to speak. For the sake of internal democracy within their respective parties, against the fanaticism that is spreading within their respective religious communities, they remain silent when they try to prohibit others in one particular area. In their own provincial, local government, state system, the mouth is kept closed on national issues. It is alarmingly taken for granted as a natural behavior.

lives on in our memory more than history books. Any change must be mapped into our psyche. Nation building and history writing is a process that goes hand in hand. Those left out of this process always ask for their share. People not only make history, they are also governed by history. In the story we have been reading and listening to, the dominant people of the society thought it appropriate to remain silent, where it was inevitable to say 'the king is naked'. That is to say, a silent subsistence group appears in every period. History is the mouthpiece. If no one comes out to open their mouths, then the miracle workers will not stop. The crowd continues to cheer for him.

transition short

The country is going through a period of transition at the social and political level. Pervasive corruption has become a nationwide issue. Many scandals have shaken the faith of the common people. Parliamentary Arithmetic has become the fortune of some. The exploits of people of high stature are being exposed. At this time, the heartbreaking line of the English writer Shakespeare comes to mind - 'You two brutes?' It will not take long for the current rulers to erode.

Looking for a miracle in party or country politics, like the treatment of a physical disease, is to devalue the legal process. Arguments and assertions are to be despised. When the common man thinks he is afraid, he starts looking for some miraculous savior, that is, looking for a dictator. Now the streets and parliament should wake up. When the light starts to cover its fringes, it is the darkness that takes the place. Those who want federalism and republic should not delay coming to the streets. Trust must be instilled in the people of the ground to protect the movement. The resolutions of the movement remain. Urdu poet Ghalib's line is- 'Go haath mein jumbish nahi, aghon mein to dum hai.' Common people are expecting one more effective social, economic, environmental and political movement. In moments of doubt and despair, we should remember this line by Pablo Neruda - 'You can cut all the flowers but you can't stop the spring from coming.'

The street struggle should be peaceful. The pain of armed struggle can no longer be endured. Let's go back to what John of Kennedy said - 'Those people who make peaceful struggle impossible, increase the possibility of violent struggle.' The only option to bring peace to the common people is to think in a new way and struggle, otherwise the superstition trappers will continue to organize in all areas.