Ethical Voting

Ethical Voting

4 May No Comments admin Uncategorized

We are going to have the first local elections in 20 years. The last local elections were held in 1997. The country is already beginning to live the madness of the electoral campaign that will lead to the parliamentary elections next year. In a democracy, everybody lives through decisive moments during elections. The voting is one of the acts of great social responsibility of the citizens since they elect the politicians who are going to govern the country for a few years, which in turn will mark the future of the society.

It is very crucial to understand if we are truly aware of its meaning? Are citizens educated to be responsible when casting such a decisive vote? An electoral process is a reflection of the existing political system. It is usually assumed that the citizens in a democratic society have a civil duty to participate in the processes of collective self-government. Often this responsibility is expressed in the vote. In a democratic society, it is understood that the vote is always a good thing for the citizens regardless of how they vote.

Election fervor is filled with the euphoria of the followers, some paid, others out of sympathy and many others indifferent and uncertain. The electoral campaign in Nepal is full of lies, manipulations, false promises, violence, abuse of power, tragedies and uncertainty and also affronts of the intelligence of the voters.

However, the election is much more than choosing the candidates. They constitute a source of legitimating for public authorities. Its political and social importance is so decisive that only a government that emerges from free and universal elections is recognized as legitimate and democratic.

There is no democracy without elections and without open competition for power between social forces and political groups.  For parties and political candidates, distorting, contaminating, vitiating and corrupting practice is not alien during elections. The electoral processes in our country have become morally degraded. The degradation has led to such extreme levels that many political parties have teamed up with other parties and leaders to encourage and carry out shady and immoral election cheats and tricks. The result gives rise to the election of bad representatives and bad governments.

Voting is not an ethically trivial act. It is not choosing the clothes that one puts in the morning or deciding the food on a menu. Voting is not individual property but a common heritage that demands for good reasons to be based on the decision from voters. By voting, we can improve or worsen the government and consequently benefit or harm people and sociality. Voting is not an obligation but whoever does it must understand the responsibility of their decision. To vote for the right people is to vote for policies that the voter considers to be for common good. We should not vote with ignorance, irrational and immoral beliefs.

The emergent democratic system in Nepal invites us to reflect on its most basic foundation of citizen participation. It is this element that the members of a community exteriorize, protest and evaluate their relationship with their authorities. Undoubtedly, one of the key pieces of citizen participation is the vote, which has become the object of innumerable conflicts of political and economic interests. Lack of motivation generated by the political practices themselves, political parties and candidates leads to the citizens distorting the true meaning of the vote.

Voting is a fundamental instrument in the construction of an increasingly participative and inclusive democracy. Every citizen should know his constitutional rights and duties. The voter also must remember the responsibility he/she has while choosing the candidate. It is often overlooked as to how political decisions interfere with and affect our day-to-day life.

The ethical vote guarantees better decision-making. In these upcoming elections, we should choose honest, responsible and transparent candidates.  We should avoid brazen, corrupt, dishonest, and immoral candidates. This is the precise moment to reward them or to punish them with our vote.

Ambition is legitimate in the private as well as the public sphere. Personal ambition in politics is a poison. Political morality begins by recognizing and identifying power itself. Power is prostituted when political abuse of power happens. It is used and abused for the pleasures and benefits of those who exercise it. Let’s defend, protest, denounce the bad politician for the common good. Vote wisely to elect good leaders to clean Nepalese politics.

Nepalese political spectrum has changed remarkably by leading to the division of political parties along ethnic lines in the name of federalism.  During these elections, the country will face the dilemma between “ethnic vote” and “national vote”. When people end up voting incorrectly, it is usually because they made assumptions based on little information and/or faulty impressions. Remember your vote will reflect your belief.

Leadership can be infinitely complex but a useful tactic is to assess the potential elected officials on three broad criteria: Competence, Character, and Connectivity. Besides these three elements, you can add your personal judgment about what matters to you the most.

When you try to choose the right candidate there is no “right” answer to all the questions you will have. It is more a matter of using the available information to determine which candidate will best represent and is important to you.

It is really a difficult choice to vote for a political party regardless of morals and ethics or vote for the one who has morals and ethics regardless of the political party.

Have you ever thought about the moral values of every candidate who asks for your vote? Is it ethical? All of this power that we give through voting has weight and importance in our lives. Do you think their decisions do not and will not affect you?

Vote right! Vote for the candidate you researched, verified and what he or she can do for the society, the city, town or village you live in, your region and the whole country.

The success of these elections will mean change and well-being for the people. An error will bring misfortunes and disasters to the people. Voting is an instrument of power of the people. Not voting for bad, perverse and corrupt candidates is a matter of conscience. Also in politics, the good is rewarded and evil is punished. It is indisputable that ethics serves to win elections. Let’s make the upcoming elections a true civic and democratic event based on truth, justice, and morality!  At the end, Ethical Vote Enriches the Country and Strengthens Democracy.

(The author is Lecturer and IT consultant. He can be reached by email at [email protected].)

Issue Name : Vol.10,No 15, March 24,2017 (Chaitra 11,2073)

http://www.spotlightnepal.com/News/Article/Ethical-Voting-Nepal-how-possibile

The Myth of Nepali Nationalism

The Myth of Nepali Nationalism

I am afraid some fake nationalists in Nepal have started using nationalism as a political tool to be in power. Some day we will lose everything to pseudo-secularist and fake nationalists, who believe nationalism is a virus, federalism is a cure.

Issue Name : Vol.10,No 16,April 7,2017 (Chaitra 25,2073)

Nationalism is not a respectable ideology. To begin with, it is not an ideology, since it is not based on ideas, but on emotions. Nationalism is a sense of loyalty towards a nation which is shared by people having a common past, cultural or religious heritage. It is not easy to define nationalism, since the concepts of homeland, nation, history, language, race, religion, and tradition are combined in very different ways depending on the time and area of the world in which we try to define it.

Nationalism is a multidimensional phenomenon, which implies an ideology that expresses itself culturally in different ways. It is able to bring together both individual citizens and broad sectors of society and often evokes intense emotions that can become very powerful. Nationalism acquires its most dangerous dimension when leaders start to boost their repeated arrogance of their superiority. It is not the awakening of nations to their own conscience.The loyalty and devotion that you can feel for your country are definitely reasonable and healthy but just having loyalty does not necessarily make you a nationalist. You can be simply a good citizen, a patriot because you love your country and respect its symbols, defend its traditions and solidarity with your compatriots at the same time you do not feel superior to others and  do not try to impose your beliefs or exclude  other people’s  rights and opportunities  just because they  do not share your skin color, your sexual orientation, your religion or your worldview. The point is that they do not have to look like you or become like you to be accepted and respected.The radicalization of nationalisms is a joke. This mythology does not have to be close to any reality.  It just has to be visceral and heroic.  I do not know the exact cost of true nationalism but the cost of wild romantic nationalism will have a long-term effect on the nation. Many times we have paid a hefty price for our nationalistic pride because populist demagogue is taking advantage of our political system.

Hating other countries does not make anyone a true nationalist. I am afraid some fake nationalists in Nepal have started using nationalism as a political tool to be in power. Some day we will lose everything to pseudo-secularist and fake nationalists, who believe nationalism is a virus, federalism is a cure. Deceiving is contagious and one way or another we all are victims of a colossal deception in the name of false nationalism. Majority of the time our nationalism is based on anti-India sentiments and feelings.

India  did the  best for itself as a country. If I were an Indian, I would be proud of what it did for itself. Time and time again we allowed Indians to interfere with us for our own greed. India is doing what they are supposed to do but we, as a nation, have failed to protect ourself. The attack always vectors for potential vulnerabilities. We are very vulnerable where politics is concerned. politically correct culture has gone too far for us. All the major political stakeholder are mocking the sick political system and India is taking advantage.

We live in critical moments. We are constantly facing a threat from the outside. As  J.K. Rowling says, “We are only as strong as we are united, as weak as we are divided. Without healthy economic activity, it is impossible to finance the development of a country. Without money, there is no education, no infrastructure, no health, no technological innovation. Since all this comes from the foreign exchange that a country obtains from what it produces and sells.

Nationalism must be part of the coming generations, preserving our identity. If we only lock ourselves in the nationalism, we will isolate ourselves to a world dominated by individualism. We urgently need better citizens, much more good citizens. Just being a nationalist is not being good as a citizen.

Not every nationalist is a good citizen or every good citizen is a nationalist.  Good citizenship is not a heart, it is in a brain which encapsulates attitude and behavior of a public conscience and honors obligations and duties of one against others and their rights, in a common, shared, private space.

Nationalism has been the virus that has destroyed Nepal from in and outside.  Patriotism is the love of own, nationalism is hatred of others. We are looking for  practical nationalism. Practical nationalism convinces those who do not allow themselves to be seduced by feelings. The problem of feelings is that they cannot be propagated to those who legitimately do not share them. Nationalism must show its rationality and become useful so that the understanding of Nepal as a nation is general for the whole Nepalese community. Ideologies vanish when they cease to serve in their role of intermediary between man and harsh reality.

There is a nation only if a community sees itself as such. We have lost the cultural capital that made us a distinctive and relevant group. We are culturally sick. Nationalism can unite or fragment a country. Progress must imply when the collapse of the borders that exist in our country politically, economically, socially and religiously without leaving aside our customs and stakes. We need to build the bridge not a wall between countries.

(The author is Lecturer and IT consultant. He can be reached by email at [email protected].)

Talking Of Politicide

Talking Of Politicide

In short, some law experts call the “political genocide”, a “politicide,” which is a combination of acts of criminality, persecution and harassment aimed at causing a total or partial elimination of an opposition group. Politicide is killing groups of people because of their political or ideological beliefs. Political or ideological beliefs are board terms.

Issue Name : Vol.10. No 18,May 05,(Baisakh 22, 2074)
From the beginning of the political civilization, people have been systematically annihilated. Thousands of leaders and sympathizers have been killed, forced to disappear or exiled. Most of the killing is somehow related to political agenda.In short, some law experts call the “political genocide”, a “politicide,” which is a combination of acts of criminality, persecution and harassment aimed at causing a total or partial elimination of an opposition group. Politicide is killing groups of people because of their political or ideological beliefs. Political or ideological beliefs are board terms.Who will forget the ethnic cleansing hidden behind Bhutan’s happy face,derived by political motives? Bhutan is a country whose government has come to project an image of an idyllic land, behind which is one of the most shameful ethnic cleansing episode of the twentieth century.

In the 1980s, with the intention of strengthening Bhutan’s national identity, the “One Nation, One People” campaign was launched to integrate ethnic and cultural peripheral groups into traditional Bhutanese society. From 1988 to 1999, during what many have called “ethnic cleansing”, thousands of Bhutanese of ethnic Nepali (Lhotshampas) origin were forced by the authorities to move to Nepal. According to the UN, the number has exceeded 120 thousand. Behind the facade of a peaceful nation, there is a state that forcibly expelled one-sixth of its population, an act that has been described as a systematic ethnic cleansing. The expulsion of the Lhotshampas was a political act.

In Gujarat anti-Muslim riots nearly 2,000 people died in 2002. Violence against Muslims in Gujarat continues to be a black mark on India’s reputation for religious equality. Muslims were slaughtered in broad daylight by squads of armed killers and organized by fascist militias, protected by the Gujarat government. Muslim women were gang raped, and were burned alive. Shops, stalls, offices and mosques were systematically destroyed. About 150,000 people had to leave their homes. But the genocide of Gujarat is relevant because it is part of a systematic vision. May be it was the political path for Mr. Modi.Silent genocide of Rohingyas Muslims is  an another example. Consider the magnitude of atrocities and the way politicians treat the Rohingyas in the land of Buddhist monks. The attacks on the Rohingya people in Myanmar was not a new phenomenon. The State not only has not fulfilled its duty to protect it but has sometimes participated in the atrocities but that had never happened to Rohingya people in Myanmar in the name of Political ideology.

Baluchistan suffers one of the biggest genocides of this century with more than 15 million people affected.Most of the massacres were carried out showing extreme cruelty, with a character of total destruction and exemplary terror against the civilian population.

It is true that Communism in Nepal has been fully inserted in the democratic game but

11 years of Maoist war had ended with killing some 19 thousand ((including both civilian and armed forces) people, displacing many from their home and country.

People’s homes were illegally raided, killing students in student buses, stealing children for recruitment and dehumanizing the victims. All were systematically tortured in these enclosures, which recreated the atmosphere of the concentration camp of the Nazi regime. The Maoist war was a variation of genocide. Killing innocent people in the name of democracy and civil liberty so they can rule the country is another name for genocide. The mysterious slaughter of the royal family resembles a work of Shakespeare but, like many events, it is also politically motivated.

These are just a few examples. In every country, annihilation repeats in different forms. The last time this happened they called it the Holocaust. The Nazis did not annihilate the Jews for what they had done, nor for what they had not done. They exterminated millions of men, women and children for just being Jews.

Killing another human being is inherently wrong, no matter what the reason and circumstance is? It is a paradigmatic case of annihilation of the members and leaders of a group because of their ideological convictions, as well as the persecution of their sympathizers and the destruction of their social environment. All countries have their closet full of skeletons, a violent fact in their past that is not well explained and somewhere deep down it has political motive.

A new wave of political assassinations is camouflaged with the sole aim of reinforcing the power. Political opposition has been persecuted and tried to be exterminated in every country. The crimes against these expressions are a practice of repression to the construction of social and political alternatives as a civil exit to the causes of the armed conflict.

The restrictive definition of genocide would be violating the principle of equality before the law, while the crime is delimited by the characteristics of the victim and not by the criminal practice itself. Is it morally permissible to kill one innocent person for political or any other reason? Are there human lives that are valued more than others?

Author is Lecturer and IT consultant. He can be reached by email at [email protected]

Ideology Is To Politics What Caffeine Is To Coffee

Issue Name : Vol 10, No.19, May 19, 2017, (Jestha 05, 2074)

Nepal is celebrating the success of its first local elections in 20 years, even without overcoming the after effects of the 2015 earthquakes, which had left 9,000 dead, 21,000 injured and more than 600,000 homes destroyed. The government then came on the brink of a political crisis due to a conflict with the Madhesi minority. The last local elections in Nepal had taken place in 1997. After that the outbreak of a decade-long civil war paralyzed the convening of new elections until the arrival of the peace process in 2008.

Despite 73% of voters expressing their preference over the local representatives, a political disconnection between voters and political parties is more conspicuous now than ever. Something is happening in politics and politicians do not seem to realize this. The common voter, as a human being, makes the most important decision of his life guided by feelings and emotions and without using reason. The political party fails to get into people’s heart and mind to understand their emotion and influence their feeling. Almost all political parties failed to come up with an appropriate message to move in the direction they want.

Any country that practices true democracy enjoys peace and voters should vote based on the political ideology the party has to offer. Whenever voters are driven by feeling and emotion and not by driven by ideologies there will be long-term political issues. Ideology influences attitudes, orientations and political behavior in general.

The degree of ideological polarization (IP) should be a key concern in Nepal, as it may hamper democratic governance. A healthy democracy is one that consists of strong and coherent parties struggling to overcome each day and truly committed to represent the citizen who has given his vote. Political parties in Nepal are in the greatest crisis in their history.

In politics, ideology not only helps voters to rank their values and priorities, it also serves the purpose of political legitimacy. Political differences can occur for reasons other than ideology, such as seeking favors, following a charismatic leader, an influence of the press, and such things.

The word ideology has a bad reputation, and the term ideologist got a pejorative sense when Napoleon Bonaparte using it to ridicule his political opponents. However, an ideology is a coherent system of ideas that asserts itself in our assumptions about reality. An ideology is a set of ideas and values, principles, according to which we make decisions and interpret what surrounds us. Political ideology is a system of thoughts or beliefs that encourage political action. The ideological crisis of the parties coincided with the moment when Nepali congress had an alliance with Maoists just for a power game. Ideologies play an essential role in politics. Its function is to clarify the accuracy of some ideas to solve the problems of the time and their internal correlations, so as to constitute a coherent system that helps to solve new situations that may arise.

As Mahatma Gandhi says, “Politics without principle is a sin.” Most of our leaders, regardless of their political ideology, are busy securing personal growth by accumulating wealth through using political power. The electoral scenario in our country never seems to end. These political scenarios always seem to be the same, they only change their position and do not care too much about leaving an unfinished task they abandon it to aspire to another position, which will not end because there will always be something better to aspire to.

The lack of ethics, responsibility, or commitment should occur in political parties based on ideologies that govern them. Loyalty is so important in the world of politics. Loyalty is something that directs politicians in all their actions so that they always do their best. I wonder why someone who changes ideology without modesty and always moves with the highest bidder deserves the confidence of the citizens.

The politics has become a spectacle where the image of the leader predominates and the ideas have been replaced by the strategies of marketing. The success of the parties is based on the capacities of their elites and political leaders to maintain and build networks of commitments and loyalties based on patronage. New loyalties are no longer built around ideologies and party programs, but around leaders and trends that control the power structure of state and parties.

The principle dies when ideology dies. The human and social sense of politics is replaced by the clientelism and the pragmatism of the leaders. Giving up principles and values under the umbrella of winning at all costs will be catastrophic fall of the democratic party.

Politics is not built from lies, deceit or half-truths. It is dangerous and counterproductive even if immediate returns are obtained. Democracy is based on ethical concepts of the common good, social justice, and responsibility. There is a direct relationship between what is said and what is done but for Nepalese people, politicians always do the same: they promise to build a bridge even if there is no river.

Especially in politics, “Not having an ideology is equivalent to being lost or defending one’s interests as the only motivation. The basis of democracy is that the people elect their rulers hoping that they make the best decisions. Research also shows when parties fail to show ideological differences, abstention will be higher.

In this regard, most regimes, political parties, and movements are characterized by an ideology that allows them to mobilize popular support and legitimize their actions. This ability to win support and gain legitimacy depends on continued production process and renewal of their respective systems of thought. A political ideology is the primary set of values which people derive their attitudes towards facts and political problems and serve them as a guide to conduct themselves politically.

Political ideologies encompass ideas about human nature and society, the economy, and the political system, and clarify the questioning of what a good society represents, the role of religion, how economic benefits should be distributed, and what the action for poverty eradication will be.

The questions that we must asked today to party leaders are: what about the ideology of party? Are you connecting with the citizen? Does it solve the modern problems and help build an adequate future? Are your values current?

Principles and values make us strong and make a difference. Principles, such as the ethical values of the common good, social justice, and dignity cannot be renounced. Nepalese political spectrum is being shaken by a new political glance, which is not “political”. Without principles, there is no dignity and without dignity, there is no politics. Politics without ideology is the same as the coffee without caffeine.

(Author is Lecturer and IT consultant. He can b

Politics Of Natural Disaster

Politics Of Natural Disaster

A picture is worth a thousand words, especially when it is authentic and genuine. Citizens like to see their elected representative with sleeves rolled up to the elbows and boots full of mud collecting debris and helping victims.

Sept. 10, 2017, 4:10 p.m. Published in Magazine Issue: VOL.11, No. 04, September 08, 2017 (Bhadra 23, 2074)

Natural disasters have always existed although we have seen them increase in number and destructive power lately. Nepal is a disaster-prone country. In Nepal, we have frequent natural calamities such as floods, storms, and landslides that become real disasters due to the lack of adequate risk management and preparedness.  Whenever disaster strikes, nature is blamed and it is stated by the authorities that nothing can be done against these happenings.

The earthquake trail is still visible in parts of the country, where debris still lies strewn in the streets and where some partially destroyed buildings are still standing in places like Kathmandu, the capital of the country.

In eleven districts, due to the heavy floods and mudslides caused by the torrential rains, 132 people died, more than 50 went missing and thousands of people, who lost their homes, have been forced to move due to flooding. Many people are adversely affected by the government’s delay in distributing aid. This very issue should not be a political topic.

Political elites who are in constant competition are prone not to leave any stone unturned when it comes to making political capital. Natural disasters are becoming a social media tool for publicity seekers.  Sometimes they fight over who will distribute the relief aid.

Mobilizing the political party volunteers to the affected area is a part of the political mobilization for political benefits. Damage in one area is much less than another but the relief fund goes to the lesser damaged area for political benefits. It’s not new to us, our ministers and representatives moving relief aid to their respective constituencies rather than the areas where it is needed regardless of the extent of the damage.

Crises are a determining factor in the construction of the narrative of politicians. In the circumstances of crisis, what politician does or says adds value to their political career because of the emotional factor.

In these situations, there is no social divide, there is no politics, no ideology. Natural disasters can boost a politician’s image positively and it cannot hurt them.  In other words, natural disasters can be a boon for politics, but also an opportunity for political leadership.

When all the parties should have focused on doing the relief work together, the leaders of the ruling party and opposition were fighting on nonsensical issues. These leaders are trying to get the political mileage from natural disasters while thousands of people were waiting for relief for several days under the open sky, under harsh rain and the sun. It was necessary to leave behind all other things to save the people first.

It is certain that there was a hunger for political gains. Every leader wanted to present himself as a true philanthropist. Time and time again, we see the price tag of any man is nothing more than just one vote. It’s time for us to understand whether our status in this country is just equivalent to a vote or more than that.

Most of the time humanitarian help and aid comes quickly and with great publicity. Then the aid will begin to be delayed by bureaucratic procedures in order to find a suitable way get to the disaster area. Meanwhile, many perishable provisions will be damaged. Another form of corruption is in distributions based on partisan preferences rather than the need of those affected.  People who truly need help will not receive it. However, politicians and their cliques will have the cream of that help for themselves.

We do not have good experiences in reconstruction because when aid arrives, corruption arrives. However, the frequent disasters are not directly proportional to the number of lessons learned to improve the disaster management system.

A picture is worth a thousand words, especially when it is authentic and genuine. Citizens like to see their elected representative with sleeves rolled up to the elbows and boots full of mud collecting debris and helping victims. It does not only add great value, it is a sincere, inspiring moment that generates the sense of hope and social cohesion to the victims and their families.

Our government is still struggling with immediate relief to save people where our disaster management mechanism is quite confused. There are lapses in every disaster.  Politics seems to be derailing relief efforts. There should be no agenda other than to help the people. Political parties and NGO’s are capitalizing on disasters like vultures feeding on carnage.

In times of natural disaster, like in every other country, people of Nepal also look up to the government for solutions but most of the time our politicians use disasters to further their political career for their vested interest.

We have no comprehensive risk management, much less well-organized disaster alert systems or emergency plans. That is why when some catastrophe happens, we begin to improvise in the measures that are taken. This results in innumerable problems such as slow decision-making, delay in helping victims (food, drinking water, clothing, medicines), lack of places with adequate sanitary conditions to accommodate large numbers of people, there is no preparation to face collateral effects such as health risk from possible epidemics or rescue of injured people.

Logistical problems also arise, and in many cases cannot be efficient in receiving donations and help. All this generates even more sufferings for the victims. People are assisted very little by the state and only receive some credit or materials to rebuild their homes, although in many cases receive nothing.

The destruction of the housing may have other major long-term impacts on a society. Health problems have short and long term consequences. Human society is being stressed by growing destructive or altering events of their quality of life, whether by causes of natural origin or created by human action.

Regardless of all these measures by the government, awareness for effective disaster management is the first condition, in which relief agencies can be brought to the affected areas immediately. If people are not aware of disasters, then terrible destruction becomes the biggest obstacle in the way of relief. By providing the basic information needed to rescue people from the disaster areas, the damage caused by disasters can be reduced as much as possible. Proper communication, honest and effective leadership, planning and coordination, etc. are very important for disaster management.

Unclear coordination between agencies dealing with disasters can open up opportunities for corruption. Due to poor coordination, no one knows which areas have received assistance and which have not, especially if the delivery and receipt of assistance is not accompanied by proof of delivery and acceptance. This type of aid is very vulnerable to leakages and under the table issues, especially in the form of cash and the type of aid that can be cashed in the future. At the policy level, coordination issues can lead to overlapping policies, including policy goals. Disaster projects can be vulnerable to manipulation when the same project with different budgetary sources is implemented in the same target area.

We cannot avoid natural disasters but we can reduce the toll.  What we have is not a natural disaster, it is a political disaster. The country does not have a real and funded plan to adapt to natural disasters because powerful economic interests prevent it.

Blaming others is not accepting your responsibility so pointing a finger at others is not the solution to your problems. The disaster must be faced, prevented, and minimized. There should be no other agenda than to help the people but political parties and NGO’s are capitalizing on disaster. The political parties think natural disaster is a time for their politicians to shine. The politics behind natural disasters has gone too far. Let’s not do politics with natural disasters. These disasters are a signal, telling us that there is still a higher force that controls us.

Manufacturing Idiots

Manufacturing Idiots

Why are politicians corrupt, inefficient, and liars? The short answer is simple. It is because they are allowed to be. Because it is free.

By Deepak Raj Joshi

Oct. 15, 2017, 3:56 p.m. Published in Magazine Issue: VOL. 11, No. 05, September 22- 2017 (Ashwin 06, 2074)

Albert Einstein once said, ” Only two things are infinite, the universe and human stupidity, and I’m not sure about the universe!” Do you know that a number of elected political leaders are running legal issues in Parliament? Do you expect that the legal proceedings against them will allow the law to run properly in the country?

 Whoever does not know how to govern himself cannot govern the people. Current politicians do not know how to govern themselves; they are full of cunning, selfishness, hatred, greed, lust, jealousy, envy, gluttony, and, even drunkenness, in some cases. I do not think the person who has not completed his school education will be able to develop your state and country.

Why are politicians corrupt, inefficient, and liars? The short answer is simple. It is because they are allowed to be. Because it is free. There is nothing to control them. There are no restrictions on their actions nor can there ever be because they have the power. The greatest incentive for crime is politics, especially with an omnipotent government.Today political parties crave for power to satisfy their particular personal interests, not for the general interest.

Almost all political parties in Nepal are run by pseudo-intellectuals. Someone said this well: “Where there is no vision, the people perish.” Political and social ethics for a political party is diverging towards an unknown direction? Cheats, thieves, illiterates,  passport sellers, mate poachers, and alcoholics are found to have ensconced themselves in the political scene as the leaders of  the Nepali political spectrum.

These political parties are run by people with an illusory superiority complex. They are incompetent individuals who tend to overestimate their own ability. These people are unable to recognize the ability of others. A good organization should be S.M.A.R.T. (Specific, Measurable, Achievable, Realistic, Timely). Few of them have any of those attributes. Honest and hardworking people like you and me have no stake in the political map. Adapt or perish are the only two choices left for people like you and me.

These politicians are trying to play a game that they do not quite know and they have never mastered it, nor will they learn it. The paradigm is such that we have no right choice. Just a bunch of thieves who set us up against each other.There is hardly any profession that would have a worse social judgment than our politicians.  Their name is tied up with incompetence, corruption, and lying, but still, a lot of people vote for them.

Since the first barter of a drachma by a vote in Athens more than 2500 years ago, politicians have practiced the well-perfected but rudimentary art of buying votes.Today, its incentives range from alcohol, cash, food, and clothing in exchange of votes.

As time goes by, buying votes can become a difficult phenomenon to eradicate. Citizens, especially the poorest and the most marginalized, may come to believe that paying cash before the elections are the only things they get from an ineffective government. They may come to depend on it. The result is a vicious circle. Purchase of votes takes place where political parties fail to build a brand that convinces voters that they can trust their electoral promises. Lack of loyalty to the party itself meant that political parties had virtually no significance in terms of ideology or long-term commitments.

The less intelligent people are often very confident. The most intelligent people, on the other hand, are not at all.  This is the reason why we choose idiots because they are the ones that we most resemble. We choose idiots because we understand them when they speak. We choose idiots because they are the guarantees that there will not be big changes because they are incapable of generating them. No one believes to be an idiot and not everyone is.  Maybe our way of relating makes us idiots.

Bottom line one is we choose idiots because we’re idiots. Otherwise, why do we continue to vote for people whose intellectual ability often raises serious doubts? Why would someone choose an imbecile to make decisions for us?  The answer is much less simple than it may seem. An intelligent candidate is forced to pretend to be stupid to succeed in the political arena.

Do not get me wrong, all politicians are not idiots, but many of them are and those good ones are hard to find and no one listens to them.

Our society manufactures idiots. In a democracy, we are all politicians and the worst thing about politicians is that they are very similar to those whom you have chosen. Every fool always finds another bigger fool to praise him. But that’s not all! After a while, they begin to brag about each other.

Why does honesty not pay in politics? Let everyone draw their own conclusion according to their own cognitive bias. What is happening in Nepal is nothing more than a consequence of years of bad political practice.

Bottom line two is idiots want the idiots to rule them in their world of corruption and where they are free to shout out crap, stupidities or complexes of race, class or gender and that is why they choose stupid politicians to represent them.

In politics, there are several types of people.  First, those who believe that their voters are stupid and those who think they are not. Unfortunately, those who think that voters are stupid are in each and every political party.

A good citizen has a vital role in a democracy. We can be good citizens if we elect the right set of people to rule in a way the country can prosper. Today we live in a world dominated by images and emotions, rather than any grand vision or realizable concept. Politics and politicians have abandoned their reasons for being in the political spectrum. Progress is not sustainable in a country where the highest positions of the policy are reached through a casting.

In politics, unlike in business, the price (value) of a vote is not fixed by the parties (companies), but by the voters (consumers). The votes are the currency we use to “buy” the candidates (products) that meet our expectations.

Based on the EC reports there are 14,054,482 voters for our local election and Ministry of Finance (MoF) allocated Rs. 20 billion in total budget for the local level election. So far 73 % of 14,054,482 cast their vote. if we do the math 1 vote cost approximately RS 1949.36.  This is just an economic cost. What about long-term social and political costs?  For a country with brutal inequality, corruption, repression, and inefficiency, there is a need of a greater debate about the price of democracy.Democracy is getting expensive for us.

I do not believe in fate, but there are certain moments in life that almost convince me to believe that nothing is by chance. We continue to suffer this form of politics, always based on silly schools of thoughts — whoever runs the show, all they do is follow political monism. Monism leads to extremism and it is often the consequence of fundamentalism. Conspiracy is not new to the political landscape in Nepal. Political parties in Nepal have the tradition to get rid of good people or create an environment where good people never get to where they should be or will not survive. Sad but true, so far they are successful.

So the million-dollar question is, did you vote for those who think you are an idiot? If you did then you might be proving they are right by voting for them. As long as these politicians keep being elected for office, we will be practicing democracy in its worst form, which is stupidocracy.

एनआरएनका ‘इलिट’ हरूका नाममा

एनआरएनका ‘इलिट’ हरूका नाममा

दीपकराज जोशी

 यसबेला गैरआवसीय नेपालीहरूको अधिवेशनका लागि तपाईंहरूमध्ये केही नेपाल आउनुभएको छ । अरू कतिपय आउन पाउनुभएको छैन । नेपालबाहिर बसे पनि तपाईंहरू नेपालको बारेमा सोच्नुहुन्छ, नेपालको राम्रो भएको देख्न चाहनुहुन्छ र नेपालको बारेमा राम्रो सुन्न चाहनुहुन्छ । तर, एनआरएनमा केही ‘इलिट’हरू पनि छन् जो फेसबुकमा ‘राष्ट्रवाद’ प्रदर्शन गर्छन्, अर्ती उपदेश दिन्छन्, नेपालका नेता र पद्धतिलाई सत्तोसराप गर्छन् तर आवश्यक पर्दा ढलेको सिन्को पनि उठाउँदैनन् । मेरो यो खुलापत्र त्यस्तै द्वैध चरित्रका एनआरएनका ‘इलिट’हरूप्रति लक्षित छ । बहुसंख्यक  आफ्नो काम गरेर जीवन निर्वाह गर्ने गैरआवसीय नेपालीलाई छोडेर द्वैध चरित्रधारी ठालु एनआरएनलाई लक्षित गरी यस्तो

पत्र लेख्नु पर्दा दुःख लागेको छ ।

मेरा अभिव्यक्ति उनीहरूलाई  मन नपर्न सक्छ  । द्वैध चरित्रधारीहरू  आफ्नो विचार र विश्वासमा कति अडिग हुन्छन् भने यिनीहरू सजिलै आफ्नो विचार फेर्न सक्तैनन् । इमानदारी, स्वस्थ र रचनात्मक व्यवहारले व्यक्तिहरूबीचको सम्बन्धलाई असल र सफल बनाउँछ, द्वैधचरित्रले सक्तैन ।

केही नेपाली विदेश बसाइ त्यागेर नेपाल फर्किएका छन् । तिनीहरू नेपालमा अझ ’राम्रो जीवन’ सम्भव होला भनेर आएका छैनन् । उनीहरू  आफ्नो सानै हैसियतबाट केही  गर्न  सकिन्छ कि भनेर  आएका  हुन् ।  अरू विदेश बस्ने  नेपाली मूलका व्यक्ति पनि  नेपाल फर्कनै  पर्छ  भन्ने   छैन । नेपालमा फर्केर सानो समूहलाई सहयोग गर्नेहरू धरै छन् ।  यो राष्ट्र निर्माण गर्न यस्ता धेरै साना समूहलाई सहयोग गर्नु जरुरी छ । सपना आयात गर्न सकिँदैन, यहीँ देख्न सक्नुपर्छ । तपाईंलाई इच्छा छैन भने कसैले कर लगाएर हुँदैन । यस्तै दृढनिश्चयी हुनुहुन्छ भने तपाईंलाई कसैले रोक्न सक्तैन ।

योगदान गर्न चाहने मानिसहरू पनि छन् तर तिनीहरूमध्ये कतिपय जोखिम उठाउन डराउँछन् । तपाईंहरूमध्ये कतिले जोखिम उठाउनुभएको छ र सफलतापूर्वक परिस्थितिसँग जुधिरहनु भएको छ ? पद्धति कम खतरनाक हुन्थ्यो भने तुलनात्मक रूपमा धेरै मानिस आफ्नो मनमा लागेको कुरा गर्न अगाडि सर्थे । तपाईंले किन यो पद्धतिका गल्तीहरू औँल्याउँदै तिनका समाधानमा नलाग्ने ? चीन र केही हदसम्म भारत पनि यसका राम्रा उदाहरण हुन् । ती मुलुकले विदेशमा भएमा जनशक्तिलाई पुँजीकृत गरिरहेका छन् । ती मुलुकहरू आफ्नो समाजको फाइदाका लागि विदेशमा भएका आफ्ना नागरिकहरूलाई मुलुकमै आकर्षित गर्ने ध्याउन्नमा छन् । मेरो यो पत्र नेपालका समस्याहरूका वास्तविक समाधान दिन सक्ने थोरै गैरआवसीय नेपाली बौद्धिकहरूप्रति भने लक्षित छैन ।

एडमन्ड हिलारी  नेपालमा जन्मिएका थिएनन् तर उनले आफ्नो जीवन नेपाली समुदायको भलाइमा समर्पण गरे । तेन्जिङ नोर्गे शेर्पा नेपालमा जन्मिएका भए पनि पछि उनी बसाईं सरेर भारत गए । मुख्य कुरा पहिचान होइन, काम हो । कामले तपाईंको पहिचान बनाउँछ ।

नेपालमा पनि आफ्नो क्षमताले भ्याएसम्मको काम गर्नेको कमी  छैन । तीमध्ये कतिपय चर्चामा नआएका होलान् । नेपालमा असल नियतले काम गर्दा नसकेर दिक्क भई विदेश पलायन हुने पनि छन् । यहाँ थोरै मानिस केही सकारात्मक परिवर्तन ल्याउन कम्मर कसेर लाग्नेहरू पनि छन् । तिनले हार मानेका छैनन् । कमसेकम  तिनको आशावादी व्यवहार र ऊर्जालाई त कदर गर्नुस् ।

कृपया गुनासोमात्रै गर्न चाहिँ छोड्नुहोस् । के तपाईंहरूमध्ये कोही नेपालमा शिक्षकका रूपमा काम गर्न चाहनुहुन्छ ? तपाईं महिनाको सरदर  ३० हजार रुपियाँ जति (वा त्यसभन्दा कम) कमाउन सक्नुहुन्छ । मलाई थाहा छ द्वैधचरित्र भएका ‘इलिट’ यस्तो काम गर्न नेपाल आउँदैनन् । बहुसंख्यक नेपालीले आधारभूत आवश्यकता बल्लतल्ल पूरा गरेको वा गर्न नसकेको जस्तो शैलीमा तपाईं गुजारा गर्न सक्नुहुन्न । द्वैधचरित्रवालाहरू चर्का स्वरमा ठूला कुरा गर्छन् तर काम भने केही गर्दैनन् ।
कुनै पनि प्रणालीमा खोट देखाउन सजिलो छ । मूर्खले पनि यस्तो काम सहजै गर्न सक्छ । यस्ता समस्याबाट मुलुकलाई मुक्ति दिलाउन तपाईंसँग समाधान र सुधारका उपायहरू छन् त ? राष्ट्रनिर्माणका खातिर नेपाल फर्किएर अप्ठेरो सहन तपाईं तयार हुनुहुन्छ त ? सम्भवतः तपाईं तयार हुनुहुन्न ।

बौद्धिकहरूको नेपाल र यहाँको विकासप्रति सकारात्मक धारणा छ भन्ने म ठान्थेँ तर म गलत रहेछुजस्तो लाग्न थालेका छ । जहाँसुकै र जस्तोसुकै हैसियतमा बसेका भए पनि म गैरआवासीय नेपालीको विरोधी चाहिँ होइन । गुनासा गरिरहने तर सकारात्मक परिवर्तन गर्न ढलेको सिन्को पनि  भाँच्न नतम्सिनेहरूको मात्रै विरोध गरेको  हुँ । फेसबुकमा फोटाहरू हाल्नुले मात्रै तपाईंलाई देशभक्त बनाउँदैन ।

हामीलाई यस्तो देखाउने देशभक्ति चाहिँदैन । यस्तो प्रवृत्ति त नेपालको कुनाकुनामा र विदेशमा रहेका धेरै नेपालीमा पाइन्छ । यहा कामको आवश्यकता छ । हामीलाई भोकालाई खानेकुरा, घर नभएकालाई छानो र आवाज  नभएकालाई आवाज दिनेको जरुरत छ । तपाईं संविधानको बारेमा आफ्नो फेसबुकको वालमा लेख्नुहुन्छ तर तपाईं आफैँले चाहिँ हाम्रो संविधान कहिल्यै पढ्नुभएको छ ? कुरै नबुझी आलोचना गर्नु कत्तिको उपयुक्त हो ? आलोचना गर्न सजिलो छ तर काम गर्नसक्ने समाधान खोज्न त्यति सजिलो छैन ।

मैले अमेरिका, अस्ट्रेलिया, बेलायतजस्ता मुलुकका चर्चित विश्वविद्यालयमा काम गर्ने तर नेपाललाई बौद्धिक र आर्थिकरूपमा पनि ठूलो योगदान दिएका नेपालीलाई  पनि चिनेको छु । राष्ट्रलाई तिनले दिएको असाधारण योगदानका लागि म सलाम गर्छु ।

देशभित्र बस्ने हुन् या बाहिर, नेपाली इलिटहरूको प्रवृत्ति अचम्म लाग्दो छ । यिनीहरू सार्वजनिक सवारी साधन प्रयोग गर्न रुचाउँदैनन् । आफू ठूला र महँगा कार किन्न चाहन्छन् तर नेपालमा सार्वजनिक यातायातको बारेमा गुनासो भने गरिरहन्छन् । यी इलिटहरू तीन हजार डलर पर्ने डीएसएलआर क्यामेराबाट नांगा सडक बालबालिका, बुढी महिला, साधुहरू, स्थानीय चिया पसल र भद्रगोल सवारी व्यवस्थापनको फोटो खिच्छन् र आफैंँलाई सामाजिक अभियन्ता ठान्छन् । अब तिनीहरू दौरा सुरुवाल र ढाका टोपीप्रति आकर्षित हुन थालेका छन् जुन उनीहरू धनी हुनुअगाडि वा विदेश जानुअगाडि कल्पनासम्म पनि गर्न सक्तैनथे ।

यस्ता बौद्धिकहरू आफूलाई सर्वसाधारण नागरिकहरूभन्दा बढी शिक्षित र धेरै जानेको सोचाइ पालेर बसेका छन् । यिनीहरू आफूले धेरै किताब पढेकाले, धेरै सभा समारोहमा भाग लिएकाले वा केही पुरस्कार थापेकाले आफूलाई सुसंस्कृत व्यक्ति ठान्छन् । अर्थात्, यिनीहरू आफूलाई अरूभन्दा बढी चतुर र होसियार ठान्छन् ।

विदेशका महागा विश्वविद्यालयबाट डिग्री लिन नसकेका र फरक ढंगले सोच्ने मानिस पनि छन् । त्यस्तो डिग्री लिन नसक्तैमा तिनीहरू मूर्ख त भइहाल्दैनन् नि ।

म सबै उस्तै हुन् भन्दिन । मसँग सहमत र असहमत हुन तपाईं स्वतन्त्र हुनुहुन्छ र तपाईंको असहमत हुन पाउने अधिकारका बारेमा विवाद गर्नुपर्दैन । यो समाज र मुलुकलाई वास्तवमै योगदान गर्न चाहनेहरूको भने खाँचो छ । त्यस्ता मानिस अब नेपाल फर्कनु पर्छ ।

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Polarized Politics, Yeah

Polarized Politics, Yeah! By  Deepak Raj Joshi

Nov. 10, 2017, 9:05 p.m. Published in Magazine Issue: VOL.11, No.08, November 10-2017 (Kartik 24, 2074)

For the last 30 years, Nepal has become a political laboratory for many political experiments. Each experiment has failed to provide the real basic needs and people are still fighting for the basic needs of humanity.

The birth and death of short-term political equations, such as government changes, is not new to Nepal, which has seen 26 governments in 27 years, since 2046. The latest political polarization, for almost all parties, is all about demanding or grabbing more power in Nepal. The main goal of the moment for them is to win elections.

The behavior of the average Nepali voter has not changed in the past 30 years. Since we have a democracy, the two main parties have not seen their base evolve. The more time passes, the more voters express their deep dissatisfaction with traditional government parties, the more they plan to give a chance to those who propose radical solutions.

Governments have been unable to protect low-skilled jobs from the consequences of globalization and technological change. Neither mass education, nor progressive economic reform, nor social transfers has prevented the growth of inequalities.

Partial systems are an important part of democratic political systems and a criterion that sometimes values democracy itself. Certain parameters of the party system and their stability can be considered as favorable factors in general for ensuring the stability and efficiency of the whole political process.  In features such as high fragmentation, frequent significant party movements, constantly changing competing blocks, the party system can be one of the main causes of wider political instability (eg, frequent collapse of governments), or even the ineffective solution to economic problems.

The party system is the cornerstone of democracy. Ironically, this is the paradox of Nepali democracy, where various political parties contest elections based on their policies and make turmoil with the political party promoting ethnicity, regionalism, and communalism.

Political parties and their actions have an essential effect on the degree of social cooperation and social trust of a society, which means that parties can make societies more or less harmonious from the conflict than the parties themselves propitiate and generate.

There are undoubtedly positive and negative points related to this transformation in society, but what matters here is to recognize its inevitability and the fact that existing political systems have not yet figured out how to react to what is happening.There is a gap between government and society that is exposed to every political process, every protest, every decision by the established powers, who are unable to understand the voices and complexities of public opinion. This incapacity also manifests itself in the balancing of these voices with the habitual dynamics of the exercise of power, and with the play of forces represented by it.

The strange thing is most illiterate people of this country also vote on political ideology, driven by religion, caste and communal sentiment. The political parties here have adopted the politics of convenience. In such a situation, the polarization of political forces only remains a mental upheaval.

When it comes to political polarization in Nepal, it is summed up in the phrase “you are with me or you are against me”.  Our political parties are probably forgetting that the youth of this country are in a decisive position in terms of number and capacity for which issues related to higher education, employment and development are far more important.

The fragility of democracy translates into a lack of confidence in democratic institutions on the part of citizens, and their general dissatisfaction with the democratic system is considered to be the outcome of the worst form of government.

Social cooperation is an essential element in the functioning of societies and democracy. This cooperation depends to a large extent on the degree to which citizens trust each other for all kinds of activities, which affects good economic, social and political performance.

Polarization is worthless when core values such as democracy or the market economy are at stake. The future of polarization of political parties in Nepal is bright, if different political parties are ready for unification based on the principles and economic policies, then the day is not far when true political polarization is possible in Nepal that will serve the need of the people.

There will be a tough fight for grabbing power in the coalitions. The political wind is blowing strongly. All we can do at this moment is to expect that the people of Nepal will give a mandate for political stability. Nepal’s politics must have a maturity if this does not happen then a new era of instability will start in Nepal. Then the question will arise again what did Nepal get after the revolution? For the pursuit of unity, their superficial homogeneity, hidden conflicts, and ethnic character are much more dangerous for people of different opinions and new ideas.

The real losers of this remote-controlled political polarization are the Nepali citizens. Without a long-term logic in politics, we will lose both our own democracy and the rule of law. Because people are less and less trusted in those parties that provide democratic practices and the rule of law, I think, there are many arguments against this “all-in-one” approach and “forget what the different groups want,” because I only know what people want and I represent them.

Deepak Raj Joshi.jpg
Deepak Raj Joshi
(The author is a lecturer and IT consultant. He also writes fiction under the name of Kapeed Joshi. He can be reached by email at [email protected].)