The problem with us was the phenomenal silver ranges in front of us and the disturbed critical minds that we bear with us. When you see the radiance of Annapoorna from Dhampus, Kaski, you do not debate para-colonialism, the politics of Nepal, and the irony of darkness. But how can you control your restless mind in between extremities of nature and politics? Let me bring the issue.
Even if Nepal was not under direct political colonial rule, it always remained under the shadow of colonialism in the past and has remained under direct neocolonialism in the present times. Beyond coloniality argument is the product of pseudo-nationalism from the Panchayat to present political rhetoric. I can defend my proposition if someone retorts, but for now, my focus is on the conditions in the countries like Afghanistan and Nepal which might be that of para-colonialism.
Nepali situation has many similarities with Afghanistan in terms of regimes of power which control the law and order, economic stability, peace and harmony. The only significant difference is that Nepal is not violently broken into social disorder as Afghanistan that is mired in myriad of physical conflicts.
Para-colonialism is a condition that transforms a culture beyond colonialism in such a way that the country’s history is reshaped, seemingly beyond control. Sometimes, it so happens that the situation reaches outside the control of the colonizers and the internal networks of power. The connotation of the term is contested and I may not be well versed to exemplify such a situation, but when I think of Afghanistan, the term makes sense.
Daoud Khan abolished the monarchy by dethroning Zahir Shah. Then Saur revolution was initiated by a group of army men and the conflicts continued. Then communist reforms were not unblemished. In the mean time, the USSR found its place in the country. Then there was the western pact with Mujahideens and the end of Soviet influence in the late 80s. What followed was further political chaos under the influence of countries in west Asia. The rise of the Taliban further changed the course of politics and their defeat in the hands of western allies multiplied complications. The significant question now is not who controls the country, but is about a state of political and economic affair where various power centers work in such a country. The story of Afghanistan is about the internal and external networks of power which both regulate and deregulate the country’s socio-political spaces.
There are many such countries which have thematic and structural similarities with Afghanistan. For all you know Libya could be next, or Iran or even west Asia! Some African states have tendency to fall into the para-colonial performances (Gayatri Spivak uses the term para-colonial theatre). A religious minded person will say that it is the Lord Pashupatinath which is holding Nepal from falling into disorder. But there are gods and goddesses in every country!
The case of Afghanistan is to give an example of what a para-colonial nation may look like. In the backdrop of what is happening there or elsewhere in Africa and even west Asia, Nepal, for many of us, can be understood as shaping itself towards a para-colonial nation. I may be making hasty argument but we are aware that things are not going in the right direction mainly due to the failures of governmentality which does not know how to negotiate with external agencies of political and economic kinds. These are the initials symptoms of para-colonialism.
Irrational economic planning, ethnic and regional differences, educational negligence signal towards Nepal’s para-colonial situation. Both internal political system and nations and organizations taking interest in the country have multiple operating switches. Para-colonial condition is determined by multiple interests located in a singular space. Such concentration results (at present at least) in violent dysfunctionality in the case of Afghanistan and economic disorientation in the case of Nepal.
It is unfortunate to cite Afghanistan for demeaning evidence. No culture is understood without understanding its creative impulse and desires to do more good. But against such aspirations there are things internal and external which tear the nations apart. Things go beyond anyone’s control. This is what para-colonialism is.
Jahnavi-appa wants to go to Chitwan. I said you again choose incompatibility of situations which may disturb your thoughts and feelings. Living in extremities is good to understand the life around, she said. The breath-taking mountains and life below, the deep forests of Chitwan and politics in Kathmandu! If you roam between such two extremes, do you learn more or confuse yourself? She smiled and headed for Chitwan. I cannot leave her alone and thought about following my friend and guru.
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