which is ringing in everyone's clockWah sabke bhaase ka saam nahi hai is saam

This poem is by renowned Hindi writer Vinod Kumar Shukla, who passed away last Tuesday at the age of 98. This great departure is the farewell of one of the world's top poets and storytellers.

His writings reflected the daily routines of local life. His writings on complex and neglected issues like environment, tribal society, displacement, marginalized people and human values ​​not only show a tableau, but also awaken conscience. 

His pen stands for truth, sensitivity and concerns, staying away from noise and superficiality. It is not easy to maintain a society-centric vision in this era of power-centric literature, but Vinod Kumar Shukla continued to show this courage and honesty. He continued to speak as a person who speaks the truth in a soft voice in dark times. He lived in the state of Chhattisgarh in India for his entire life and from there made an international identity for himself.

The innovative rise of creativity and the unique language-craft that he presented surprised and overwhelmed the reader. Once, my journalist friend Alok Putul from Chhattisgarh asked him, ‘Where is our time?’ His answer was, ‘This is no longer our time. This is just for talking. We no longer have time. We have given time to others.

This is another kind of slavery. In fact, the slavery that exists is for survival. When you survive on someone else’s trust, then you become a slave to the one you trust. Nowadays, we are losing our trust, in our lives.

Our trust in ourselves is rising and we are dependent on the trust of some ‘other’. These are difficult times.’ In Bangladesh, where society is undergoing a chapter of barbarization, we are becoming shocked, anxious and agitated by the news. In such a situation, it is natural that there is not much discussion about the passing of a word artist.

What is the hunger of one's share?

Not everyone can get enough of one's share.

This is also the word of the same Vinod Kumar Shukla. When the cold wave season arrives, the context of Madhesh is revealed, it is a regular contingency. The grip of the cold wave is not just a drop in temperature, it is a reflection of the insensitivity of the state system, the inequality of development and the poverty of political priorities. 

The cold wave that repeats every year is no longer just a natural disaster, it has become an indicator of the structural crisis imposed on Madhesh. The real question is not how much the temperature has dropped in Madhesh, for how many days the sun has appeared or how thick the fog is? The question is - how much of the state's consciousness has survived? Is the state's moral thermometer still working? The cold is leaving one question - is dying of cold just a 'common news'?

In fact, the sky of this state is not in the share of Madhesi Dalits. This is not the time for the share of poor Dalits. The direction of development has no end. And, in the name of development, the eternal that has been preserved with us, develops so much that that untouched eternal ends with us and whatever develops, it also ends with us. The development that this democracy is doing is not really the development of the part of the people on the ground. It is not because of the cold, but because of poverty that people die. Here, the cold does not freeze people, it makes them naked - homeless, incomeless and securityless! 

The cold wave becomes a humanitarian crisis in Madhesh, the tourism season in the mountains, why? Isn't this political discrimination? When the state forgets its duty, that is where death begins. In this way, it is not because of the cold, but because of the state's killing people. This is Nepal's constitutional socialism that has been crippled.

Madhesh is trembling today not because of the cold, but because of the coldness of the state. Madhesh is not in the state's plan, it is only on the map of the crisis. Madhesh civic leaders say – Why is Madhesh always in ‘emergency’? Emergency when there is a flood, emergency when there is a fire, emergency when there is a winter. But why is an emergency never transformed into structural reform?

Democracy was entangled yesterday with tricks. Tricks are still breathing after the Bhadaure lightning. When the courts uphold the executive’s prerogatives, when the courts and the army work together to create a narrative of unity, then this time’s share is not in the adaptation of everyone’s share.

Even after the People’s Movement-063, a group of dominant figures hijacked the energy generated by that upsurge, even in the current fluid situation, anyone is in a hurry to hijack power by tearing the meow of their discipline.

Under normal circumstances, the royal halo should fade after someone retires from the Chief Justice, but why is a certain character considered powerful and ‘struck’ in Kathmandu? Why haven't the former administrators become toothless? Whose share of power have these people managed to usurp?

Politics has been greatly cursed. Wherever Nepalis live, politics becomes a subject of gossip and preaching. However, politics has not been humane and compassionate. There have been more people who burn other people's houses and light fires in them. How did such a time of worthlessness come about? Why has there been a famine of those who trust in society?

Religious rituals have increased rapidly, the literacy rate has increased, the number of people studying professionally has increased, the noise of political alternatives is intensifying. But still there is a void. There is a lack of trust. There is a famine of loyalty. In such a situation, no matter who comes, no matter who seems powerful, democracy has to survive on its own merits.

The world has come to know about the merits of democracy after the current President Ram Chandra Poudel said that democracy is saved from 'deception' in the current context. However, if we are to explain jukti democracy in a broader context, it is a polite term for a game that adapts to the mathematics of parliament. When the elected rulers praise whatever ulterior motives they play to translate their partisan and racial interests into court decisions, that is jukti democracy. The audacity to forcefully impose the constitution with the power of the majority and implement it with the help of guns is jukti democracy.

The psychology behind jukti democracy is to make the army a contractor rather than a dedicated ally of the people. When the glory of artificial nationality is sung while devaluing the sovereignty of the people, then that jukti is writing the history of democracy. When the game of geopolitical appeasement is played to maintain internal colonization, then that jukti becomes the pronoun of democracy. Geography is not our choice. However, policy is our choice. What have we done so far? Sometimes we have leaned to one side, sometimes to the other, and sometimes we have accumulated immediate power by consuming the disputes of external forces in internal politics.

The lightning did not fall just like that. It was the result of the moisture developed by the actions of these three unchallenged party leaders of contemporary Nepal, there is no but-but in this. But, look at the history of the parties, they are the ones who are on the throne and the Prime Minister is forced to negotiate. How did comrades transform from cadres and cadres to workers in communist-left politics? They did not even get that. On the other hand, in the Congress circle, brothers and sisters were transformed into disciples, and disciples into spoons and scoundrels.

This is the tragedy of the Congress-left politics. In such a situation, no matter how much they do, the current party leaders are not going to budge. And, as long as their current politics continues, there will be no regrets and self-criticism. The enthusiastic men who are eager to shake them are also an additional number of people struggling in the same situation. The new forces do not have friends, they have a crowd of devotees, not supporters, but a wide range of fundamentalists. In other words, the circle of democracy is long. Elections are held in safety, not in fear. 

The President, who is the institution that lights the emergency lights, has taken a leap and facilitated dialogue between the three major party leaders and the Prime Minister. The responsibility of eliminating the inner coldness in the hearts of the party leaders lies with the government led by the first woman Prime Minister Sushila Karki.

From the outside, about 500 prisoners are still absconding, about 700 weapons are out of control, which can pose a security challenge. Just as their dominance within their respective parties is secure for the time being, it is not difficult to deport them. The truth is – the current government is not preparing to catch big fish! It is said in the countryside that the law has long arms. The party leaders want relief from these potential traps. In such a situation, the restoration of the House of Representatives seems to be a bright refuge for them.