Nepal is a multinational state. With the expansion of the Gorkha state, Nepal became a single-caste state based on the dominance of the hill Khas Aryas. The main reins of state power such as the legislature, executive, judiciary, civil service administration, police, etc., continued to be dominated by a certain caste.

Therefore, the majority of the oppressed communities have created a situation where they say, 'The country is mine but the state is not mine.' In order to create a sense of belonging and ownership that the state belongs to everyone, to make all classes, genders, and communities feel equality, and to establish a truly democratic, socio-political system, there have been many political and social uprisings and movements in the past. 

As a result of those struggles, the principle of proportional inclusion has been accepted constitutionally and politically in Nepal. To some extent, the representation of women and oppressed communities in the state has increased. However, the entire state structure, political parties, and all public bodies have not been able to transform into traditional power relations.

Without the transformation of socio-economic power relations based on discrimination and exclusion, neither real democracy is established nor a progressive socialist system is formed. New/old political parties do not appear responsible and serious on such an important political issue related to the restructuring of society and the state.

Most parties have limited inclusion to the formality of making structures inclusive through paperwork, speeches, and sometimes even through formalities. The Gen-G rebellion has accelerated the process of formation and dissolution of political parties. New political parties have been established. However, analyzing the political environment after the Gen-G rebellion, neither the old nor the new political parties have a clear idea and vision to solve the socio-political crisis of the society, end political totalitarianism and caste and gender hegemony, and build an inclusive political system. 

There does not seem to be a serious debate on the importance and need for social inclusion within the various groups of Gen-G. The agreement between Gen-G and the government includes the point that the electoral system should be made inclusive, but the ordinance issued by the government has not addressed these issues. If we analyze all these facts, it is clear that before or after the Gen-G rebellion, or new or old, almost all parties have been limiting the inclusion of women, people with disabilities, and oppressed communities to formalities. 

Inclusion is a mandatory condition

The Progressive Democratic Party formed after the Gen-G rebellion has formed a presidium in accordance with the principle of inclusion. This is a new practice in Nepali political history. However, it remains to be seen what kind of principles, ideas, policies, and programs the party will bring and implement to end historical structural exclusion and discrimination. On the other hand, new parties have also been established under the leadership of Kulman Ghising, Hark Sampang, Khagendra Sunar, etc.

In Nepal, new or old parties have not been able to translate their determination and commitment to end historical discrimination, oppression, and atrocities and establish inclusive democracy into practice. Inclusion is a mandatory condition for resolving social contradictions and socio-political transformation. Therefore, the party should adopt the principle of proportional inclusion in its structure, ideas, policies, and programs, but the parties have not been able to rise above the tendency to limit inclusion to mere formality.

The principle of inclusion should be practically implemented to build a state that belongs to all castes and communities by ending the monopoly and dominance of men and Khas Arya communities in state power by historically excluding women, Dalits, and oppressed communities in Nepal. A state system with a single caste and gender dominance cannot truly be democratic. Inclusion is a mandatory condition for making a diverse state like Nepal democratic. 

The state must be inclusive to strengthen national unity. The struggle led by Nelson Mandela against apartheid in South Africa led to a significant increase in the political representation of women and blacks in Africa. In India, the struggle against the caste system, including that of Dr. Bhimrao Ambedkar, established the issue of an inclusive state system, however, Gandhi worked to curb the representation of Dalits.

As a result, the resistance power of Dalits in Indian politics and statehood has not been strong. Therefore, there must be strong representation of oppressed communities in order to end discriminatory political power relations and interfere with state power. For this, the inclusion of women, oppressed and backward communities in statehood, politics and public bodies is mandatory. 

Nepal has a history of continuous exclusion, violence, discrimination and atrocities against the majority of oppressed communities, apart from the ruling caste, class and community. After the expansion of the Gorkha state, the hill Khas Aryas have been committing inhuman atrocities against Dalits, indigenous peoples, Madhesis and other oppressed communities by making laws.

The oppressed community has claimed proportional inclusive rights as compensation for the historical discrimination, oppression and atrocities committed by the single-caste autocratic state. Therefore, the issue of providing additional rights or proportional inclusive rights to women and oppressed communities as compensation for historical atrocities is an essential need of social justice. Therefore, today's politics cannot move forward without meaningful representation of the oppressed community. 

Only with meaningful representation of the oppressed community in the political power or state power can laws, policies and programs be made and implemented in accordance with the expectations of the community. Only a socio-economic and cultural system based on social justice should provide mandatory and meaningful representation of the oppressed community. An inclusive political system and behavior are essential requirements for social transformation, ending discrimination and inequality. Only this can bring about a just transformation of Nepali society. 

With the development of capitalism and technology, the world is on a right-wing political journey. The world economy is under the control of certain capitalists and tech companies. Ironically, the lives of the working and oppressed people of developed and rich countries are becoming more and more difficult. In theory, the people of countries that have achieved economic prosperity should be happy, but the lives of the people of developed and rich countries are becoming more and more difficult. Its impact is naturally widespread in Nepal as well. The new generation is most affected by the exploitation and suffering based on technology and capital. The lives of historically oppressed communities are becoming more and more difficult. 

Political parties occasionally talk about establishing socialism. However, a socialist system cannot be established without meaningful and proportional representation of the oppressed community based on equality, justice and equity. Therefore, the inclusion of the oppressed community is the initial starting point of socialism. The inclusion of the oppressed community in the state and political parties is a mandatory condition for the overall progress of the state of Nepal, the liberation of the oppressed community and the construction of a transformative socialist system. 

Confusion about inclusion 

There is no adequate debate in the public sphere or at the political level about the need and importance of inclusion in Nepal. Historically, exclusion and discrimination have been taking place in Nepal on the basis of caste, gender and community. Therefore, inclusion is a concept that brings these oppressed communities into policy making and state administration.

Inclusion should be practiced in Nepal in accordance with this theoretical belief. However, Nepal is the only country where 31 percent or the highest reservation has been provided to the Khas Aryas, who have continuously held the reins of state power. The highest number of seats have been allocated to the Khas Aryas in the proportional system of the House of Representatives and the Provincial Assemblies, which is against the theoretical belief of inclusion. This very community, which has received unfair benefits from the proportional inclusion system, is seen as the most opposed to this system. 

The practice of inclusion is understood as a group that has been continuously receiving structural dividends being deprived of opportunities, which is not true. If the country belongs to all communities, everyone should have a stake in the running of the state based on their population. No community that contributes to the running of the society and the country should be made a victim of deprivation. In this way, the claim of participation is not a reduction in the opportunities of any community.

On the other hand, inclusion is not a question of giving it to a specific caste or oppressed community, it is a question of the state managing it. Therefore, the practice of inclusion should be free from the illusion that anyone should be deprived or opportunities taken away.

A narrative is being forcibly created that people's representatives elected through the inclusive system, especially Dalits, women and marginalized communities, have not been able to play an effective role. Naturally, some people's representatives may have played a strong and effective role, while others may have played less. The role of some people's representatives may have been weakened due to the wrong political practice of not giving those people's representatives an executive role on the one hand and limiting representation to formality on the other. However, the argument that the representation of oppressed communities is weak is an illusion built on the concept of inclusion. 

One of the many reasons for the failure of the Nepali state is an incommunicable and single-caste state structure. Such a serious problem should be the fundamental question of the new youth. However, on these issues, except for certain groups of the Gen-G movement, the traditional dominant class has not yet been able to assimilate inclusion. Like political parties, ignoring these issues by the new youth is preventing Nepali society from moving forward. 

Political parties speak for formality. However, they do not take the initiative to effectively implement inclusion. It is not just about representation, but also about inclusion of content. Non-Dalits do not speak much about the Dalit issue. They do not make such programs in the party. To make the party and the state accountable and to formulate policies in favor of the most oppressed communities, mandatory inclusion is necessary for programs and implementation. 

New environment: old ideas 

In the new environment after the Gen-G rebellion, old political parties are going through the process of formation and dissolution, while new political parties have also been established. On the other hand, various groups of Gen-G have also been formed.

However, there has not been much debate in the direction of transforming Nepali society, strengthening inclusive democracy, and ensuring meaningful representation of oppressed communities such as women, Dalits, and indigenous peoples. While the oppressed communities among the Gen-G generation have not been able to effectively bring the issue of inclusive state system into the debate, the newly formed political parties have also limited inclusion to formality.