Nationalism and the appeal of Marxism: Bullet to ballet journey of Maoist Revolution in Nepal. Chapter-1 “The last capitalist we hang shall be the one who sold us the rope.” ― Karl Marx 1. Introduction 1.1 Contextual Background The Communist Party of Nepal (CPN) – Maoist fired their first shots of the People's War on February 12, 1996. Their basic agenda was to establish people's republic. Misfortunately that resulted 13,000 people dead and 1,300 missing. The Maoists started their insurgence with just two old guns but succeed for armed conflict across the country and reformed Nepal’s political environment permanently. This revolution was ultimately ended when Maoist and some of the leading political party leaders signed the Comprehensive Peace …show more content…
This paper will highlight how Maoist took the agenda of Nationalism to attract people of Nepal and the loss created by their political agenda. This will also examine the essence of people’s war when Nepal was already in the path of democracy. Furthermore, it will also highlight the cost of war in the name of ideology. 1.3 Research …show more content…
Sen argues that excessive emphasis on liberty is problematic sometime. In a political context, the prioritizing of identity over reason has the effect of rejecting ideas of cross-cultural dialogue. Professor Sen discussed the `tendency to split the world up into little islands' rather than see it in terms of moral norms. This book believes that Communitarian theories tried to rival liberal justice by suggesting that we are recognized by our cultural identities. These identities can threaten our rational moral understanding of problems. He says, human society does need more than justice does, but it need justice. He has emphasized irrationality of many of our perceptions of identity; he noted the Communitarian approach seems to hold a persuasive power, putting cultural identity before reasoning. Nevertheless, he argues, in fact it is hard to believe that we do not have a choice in determining our identity. Sen gave the example of Gandhi who positively chose his identity as an advocate of independence over his identity as a
Every type of person struggles with a thing we call, identity. Personal identity come from multiple factors from our race to our own personal beliefs. Some people say we have the choice to choose our own identity, but is that always true? No, in fact other people can affect how we look and essentially identity our self’s. In the article called.
Pol Pot, the leader of the Khmer Rouge, is no ordinary dictator; he was highly driven by the ideology of total revolution which had four separate, but related components. First, and most important of all, is the push for total independence and self-reliance, second, the dictatorship of the proletariat, third, total and immediate economic revolution, and lastly, a complete transformation of Khmer social values (Jackson 135). To implement this ideology of total revolution, the Khmer Rouge had to resort to permanent purges in order to eliminate all potential competitors and to “create a society with no past and no alternatives” (Jackson 137). Pol Pot divided Cambodian society into five classes: the working, the peasants the bourgeoisie, the capitalist, and the feudal class. However, in an effort to create an egalitarian society, the only acceptable classes were the “workers, peasants, and the revolutionary army” (Jackson 136).
The Question of Identity According to Shahram Heshmat, author of “Basics of Identity”, “Identity is concerned largely with the question: “Who are you?” What does it mean to be who you are? Identity relates to our basic values that dictate the choices we make…”. But sometime within every human being’s life, a situation arises where someone is not able to identify themselves, and because of this they can act strangely and sometimes hostile.
After seven weeks of marching, The People 's Liberation Army of China opened fire on the protesters. The exact death toll of the massacre is still unknown; estimates range from 200 and 10,000. (Oliver Noble, 2011) In conclusion, “Three Ways of Meeting Oppression” by Luther King is crucial in understanding the ways people use to resist the opponents, whereas failed nonviolent movements such as The White Rose and Tiananmen Square clarify that most of the nonviolent resistance protests end up badly when the opponent is merciless. Michael Stratford draws a line in the sand by stating that: “Although nonviolent resistance to Nazi occupation produces some limited achievements, there is little to indicate that these occupations could have been ended by nonviolent means alone, or mainly by nonviolent means.”
Mao viewed freethinking, especially critical views, as a major threat to his power. (277) Instead of enemies of the state, the Red Guards beat and humiliated artists and writers. Many of these loyal citizens killed themselves after being mistreated. (Chang 288) When addressing Red Guards, who had terrorized their fellow citizens, Mao’s spokesman announced,” You have soundly, heartily battered the capitalist-roaders, the reactionary bourgeois authorities, the bloodsuckers and the parasites.”
V For Vendetta Analysis Through Marxist Lense V for Vendetta is a political dystopian thriller film based on a 1988 novel written by Alan Moore and David Lloyd of the same name. The movie is about an anarchist freedom fighter only known as V, who attempts to spark a revolution through violence, that set in United Kingdom that was led under a totalitarian neo-fascism government. Through a marxist lense, the ideology held by V is a powerful tool and is considered as one of the most greatest factor that contributed to the revolution in the fim. Towards the ending of the film, Peter Creedy, the Head of Britain’s secret police continues to shoot V until his gun ran out of bullets. Creedy, in fear, asked V who seemed to not be affected by the gunshots,
Area of Conflict Homelessness can be understood in the perspective of conflict theory, which holds that capitalism is one the main reason for homelessness. “Capitalism is a social system based on the recognition of individual rights, including property rights, in which all property is privately owned”, (Ayn Rand). There are many reasons why a person becomes homeless, an increasing number become homeless each year, with up to 5,000 people becoming homeless every year. Generally the experiences that lead to homelessness are determined by poverty and structural inequality.
Later, the cultural critic Stuart Hall has opined about the changing nature of identity. He says that there is no fixed identity that can be attributed to an individual for his life period; it evolves through several changes in each phase of life. So it can be understood that formation of identity involves several steps: construction, reconstruction and deconstruction. The politics behind this formation may depend on the nature of identity that an individual tries to hold. Indeed, the cultural critic Kobena Mercer reminds us: “One thing at least is clear - identity only becomes an issue when it is in crisis, when something
Capitalism can generally be described as a system that helps the majority but exploits the minority. Even so, capitalism can be very helpful to the country in their own way. In the 1950s, capitalism mainly helped the country with economic growth. During the decade, the country was going through a major inflation as a result of World War II. Consumer demand and credit were increasing significantly, however the poor productivity of the industrial sector as a result of war could not keep up.
Identity is simply all-or nothing. The second belief that he targets regards the importance of personal identity; important matters involving survival, memory and responsibility.
Summary: Charles Taylor addresses the connection between identity and recognition within “The Politics of Recognition”. The need for individuals to understand who they are as an individual is key, society constructs a structure for individuals to abide by in order to create a like-minded society, but within each individual is an individuality that clashes with that oppressive structure. Taylor argues that one cannot be expected to live their life in a manner in which another specific individual would like them to, and therefore the only proper way for an individual to live their life is in a manner consistent with their own individuality Taylor argues for the necessity of language as well as human exchanges.
Writers like Alasdair MacIntyre, Bernard Williams and Philippa Foot have abandoned “the project of rationally justifying a single norm of flourishing life for and to all human beings.” They deny that ethics can have trans-cultural norms
Strongly established ideological disagreements and cultural variances have remained at the forefront of struggle dating back thousands of years, albeit the form of government and societal composition. In Gandhi 's "Hind Swaraj," Gandhi outlines his explicit and adversarial outlook surrounding the brittle relationship between the British Empire and India, along with his opinions on modernization and the methods of resistance India should engage. Firstly, the title of the text refers to Indian self-rule; meaning, the people of India should have absolute and unimpeded control of their government. It is essential to note that at the time of Gandhi 's writing, the British Empire ruled over India. Gandhi advocated for an India that is self-governed in accordance with Indian principles, values, and practices.
“The Grapes of Wrath” is still of the classics of American literature. This work remains banned in many school libraries across the nation because some critics said it contains full of lies of American life in that period and highly pro-communist. It is because Steinbeck created the work because of showing difficulties of many Americans who had The Great Depression and The Dust Owl. Steinbeck’s “The Grapes of Wrath” can be discussed by many critical theories but Marxist criticism which I will be discussing here is the one of the most common lenses through which to read the novel. This is because Steinbeck’s narrative shows the exact problems that a capitalist society describes working class people.
The issue of identity has been a field of interest for many researchers. They have presented many perspectives on identity, on its shifting nature, politics and complexities. To understand this complexity, it is important to establish opposites like I and him (Said, 1978; Gregory, 1994; Thrift, 1995). Identification of oneself is always related to this fact ‘who I am not’ and other people easily accept the identity of an individual which may not match to his (individual) identity even.