La guerre populaire au Népal : d'où viennent les maoïstes ?

Ramirez, Philippe

doi:10.3917/her.107.0047

Cited by 4 publications

(3 citation statements)

References 2 publications

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“…Lecomte-Tilouine (2006) insists on the thaumaturgic effect of sacrifice in Maobadi guerrilla groups; through her anthropological study she shows how violence and sacrifice for the cause is omnipresent in the accounts produced by the wartime Communist Party of Nepal (Maoist), and how such behaviour is attached to a privileged modality, either Brahmanic or kingly. Ramirez (2002) notes that the Nepalese Maoist guerrilla relies on the heroism of martyrdom to develop a sense of personal offering to the high end of revolution. Even in a post-conflict context, this sense of internal struggle, battle against selfishness, and continuous experience of self-improvement was found in the psyche and recruitment strategies of Nepalese activists of the Young Communist League (the Maoist youth wing) (Hirslund 2012).…”

Section: Self-fashioning Declassification and The Indian Left: A Theoretical Perspectivementioning

confidence: 99%

The Politics of Our Selves: Left self-fashioning and the production of representative claims in everyday Indian campus politics

Martelli¹

2020

Mod. Asian Stud.

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Through engaging with everyday practices among student activists in contemporary Indian campus politics, this ethnographic study examines the breadcrumb trail between the left and self-fashioning. It focuses on a performative modality of political representation in Indian democracy by tracing the formation of biographical reconfigurations that implement subject-oriented techniques. The article charts their relevance in producing political legitimacy. It engages with the way in which personal reconfigurations are mobilized to recruit and appeal to both subaltern and privileged communities, thus generating universalistic representative claims and political efficacy. The study discusses self-presentations among leading left activists who are members of five contending Marxist student organizations that are active in Delhi's Jawaharlal Nehru University campus. It shows that reconfigurations are a hallmark of practices of social ‘downlift’ which echo the notion of declassifying, a concept developed by philosopher Jacques Rancière. While embracing secularism and the legacy of political martyrs, the analysis illustrates how self-fashioning attempts to erase signs and habits attached to economic and social privileges through subverting and engaging creatively with sacrificial and ascetic tropes. Conversely, such practices find themselves critically questioned by activists at the bottom of the social ladder who aspire to social upliftment, including members of lower castes and impoverished Muslim communities. I find that the biographical effects of left activism are both long-lasting and renegotiable, shaping campus lives and subsequent professional careers. While such reconfigurations are not inspired by world renouncers of the Hindu mendicant tradition, these practices of the self might exemplify the historical cross-fertilization between long-standing cultural idioms and the Indian Marxist praxis.

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Section: Self-fashioning Declassification and The Indian Left: A Theoretical Perspectivementioning

confidence: 99%

The Politics of Our Selves: Left self-fashioning and the production of representative claims in everyday Indian campus politics

Martelli¹

2020

Mod. Asian Stud.

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“…From a regional perspective, new contributions on Nepal, Sri Lanka and Maldives would further enrich our understanding of generational communities. Additional emphasis on the way sacrificial students-cum-militants renegotiate their selves when entering mainstream parliamentary party politics could be derived from the post-civil war Nepali case (Ramirez 2002;Lecompte-Tilouine 2006;Zharkevich 2009;Snellinger 2010;Hirslund 2012Hirslund , 2018. Emphasis on borderland and ethnic-based forms of student activism in South Asia, in particular in Pakistan's Baluchistan, Sindh and Azad Kashmir (Nelson 2011;Javid 2020) could complement this approach.…”

Section: Overview Of the Special Issue And Research Prospectsmentioning

confidence: 99%

“…When compared to non-political youth, the moral standing of heroic and "utopic" commitments to change society becomes the main drive for the activism of Nepali youth (Hirslund 2012;. In contemporary Bangladesh (Suykens 2018), and in the post-civil war context in Nepal (1996Nepal ( -2006, such endeavors are substantiated by a Brahminic war culture of sacrifice (Lecomte-Tilouine 2006), (Ramirez 2002;Zharkevich 2009) and struggle (Snellinger 2006), constantly renegotiated in the light of the unsavory compromises of electoral politics (Snellinger 2018). Student politics therefore exemplifies the tension between "politics as usual" and political idealism; the latter having further potential currency when the campus is separated from the "vicissitudes of the real world" (Bourdieu 2007:8).…”

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confidence: 99%

Generational Communities: Student Activism and the Politics of Becoming in South Asia

Martelli¹,

Garalytė²

2019

samaj

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The wide resonance of the aphorism, "from shadows to the stars," closing the 2016 suicide letter of lower caste student activist Rohith Vemula 1 suggests broken hopes for South Asian educated youth. It points at the tragic obstacles to political change and social upliftment experienced by many young people, reflecting a characteristic desire for individual and collective change. The astounding protests that ensued from Rohith's suicide in India are now contributing to the revival of scholarly interest in the formation of political attitudes among educated youth, subjecting the question of students' socialization into politics to academic scrutiny. Indeed, amidst the uncertain social, economic and political promises of the South Asian educational bulge, 2 contemporary politics in university spaces in South Asia has the potential of shaping youth as idiosyncratic generations. They are characterized not only by their aspirations for a better future, but also by their ability to experience collectively, yet in their own way, major political and social events. 2Making sense of this research agenda revival is core to this special issue's enquiry, which runs through ethnographic and historical insights of eight contributions, covering youths' experiments with politics in Bangladesh, India and Pakistan. This introduction questions the relevance of student politics as an object of inquiry by asking whether it truly constitutes a field that is autonomous from wider organized politics. By interpreting student politics as political becoming, this collection of articles indicates that everyday campus-based activism is a potent vehicle for the (re)production of contemporary South Asian polity. Interrogations over the meaning of this "(re)"sprinkle the issue, as authors debate how student politics, understood as an experimental learning process of politics within a given educational space (Loader, Vromen and Xenos 2014) both produces and reproduces political imaginaries, cultural tropes and social hierarchies. While party politics is not always central in the conduct Generational Communities: Student Activism and the Politics of Becoming in So...

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La professionnalisation des guides népalais

Boutroy¹

2006

Autrepart

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La guerre populaire au Népal : d'où viennent les maoïstes ?

Cited by 4 publications

References 2 publications

The Politics of Our Selves: Left self-fashioning and the production of representative claims in everyday Indian campus politics

The Politics of Our Selves: Left self-fashioning and the production of representative claims in everyday Indian campus politics

Generational Communities: Student Activism and the Politics of Becoming in South Asia

La professionnalisation des guides népalais

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