Transformatory potentials of the commune; Narratives on collectivization and its social sustainability in Thabang Rolpa, nepal

Abstract

This dissertation explores the social sustainability of the Ajambari commune in Thabang, Rolpa, with a notable focus on conscientization and the transformation of society. The primary goals of this study include analyzing the core narratives that underpin the commune system and the distinct local expressions within Thabang's community. The research also seeks to uncover the interconnectedness between communal living, collective farming, and cooperative endeavors. Furthermore, the study explores the ongoing existence of the Ajambari commune in Thabang, Rolpa, and considers the potential for its replication. The initial inspiration for the commune's collective approach links to Freire's consciousnessraising process. Conscientization, as defined by Freire, aims to liberate individuals from everyday exploitation by raising their awareness and empowering them to take control of their circumstances and embrace the potential for change (Freire, 1972). It is closely tied to social transformation, which encompasses various changes in society's structure, ranging from macro to micro levels and interconnecting dimensions such as politics, economics, technology, and culture (Sztompka, 1993; Castles, 2010). Marx's perspective on social change focuses on the transformation of the mode of production and its connection to class struggle (Marx, 1848). For these changes to be sustainable, social sustainability goes beyond the present generation's needs and emphasizes efforts to meet the basic needs of future generations (Brundtland, 1987). Key attributes of social sustainability include class dynamics, participation and decisionmaking, social interaction and cohesion, a sense of belongingness, and future perspectives (Sachs, 1999; Putnam, 2000; Dempsey et al., 2009; Cuthill, 2010). The research utilized a qualitative design to explore and interpret social reality, adopting a constructivist perspective epistemologically and a subjective stance ontologically (Flick, 2009; Lee, 2012; Al-Ababneh, 2020). Focusing on Thabang in the Rolpa district, a region pivotal in the 1996 Maoist insurgency, the predominantly Kham Magar-populated area included a minority of Dalits. Data collection involved household surveys, encompassing all commune households, and employed diverse methodological tools such as semi-structured and keyinformant interviews, observations, and document studies, a comprehensive understanding of Thabang's social reality emerged, capturing the perspectives and experiences of its residents. The Maoists decided to establish the commune as a unit of socialism, an alternative to private ownership in their base area where they had a strong hold and the established government was absent. This was the social transformation envisioned by the Maoists as discussed by Marx, which called for a classless society with a socialist economy (Marx & Engels, 1848) and a fundamental change in society (Sztompka, 1992; Portes, 2010; Haas et al., 2020), rather than gradual change. However, local people did not perceive it as only an ideology, but rather as a means to solve their daily problems. The Ajamabri commune practiced communal living, collective farming, and co-operatives which reinforced the commune. Initially, the Maoist leaders, supporters, and families of martyrs and common people were willing to become part of the commune. The majority of members belonged to the higher and middle class with more land holdings, higher education levels, higher political engagement, and a leading role in the commune. Those who were uneducated and owned less land were particularly hesitant to join. The fact that Dalits were not invited to join the commune indicates that there was still discrimination between higher and lower castes in Thabang during the Maoist insurgency. The commune struggled with economic challenges while modernizing and commercializing its agriculture. The Ajambari commune couldn't sustain itself due to lacking some attributes of social sustainability including conflicts during its formation, economic difficulties, the impact of a peace agreement, the Maoist party's decision to dissolve the "People's government" and the commune, changes in social classes, reduced a sense of belongingness, and a decline in prospects. In Thabang, replicating the commune was seen as complex, and members were liberated and pursued individual activities after leaving. Despite being a unique socialist experiment, the Ajambari commune couldn't maintain itself in the long run.