From Conflict to Peace Building: Transforming Trauma in the Post-Conflict Nepali Narratives

Badri Prasad Pokharel
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Abstract

In this paper, I explore the devastation of war and its effect on the people’s lives, followed by an anticipation of peace in the post-conflict narratives: Mohan Raj Sharma’s “A Ra and a Mo” and Rajendra Bimal’s “The Lankuri Tree Will Blossom Again.” The narratives are about ten-year long Maoist insurgency that caused more than fifteen thousand innocent people’s lives. In the beginning, the narratives have been analyzed by showing how these authors show the trauma of conflict victimized by dealing with the negative aspect of one fighting group, and trauma presented with the help of a neutral observer of the event not supporting and opposing any groups. A theoretical argument of some well-known theorists like Caruth, Lacapra, Alexander and Pandey have been discussed to bring out the traumatic facts of the insurgency. In particular, Caruth and Alexander’s insights of trauma theory have been used to bring out the traumatic facts that the characters have undergone whereas Lacapra’s middle voice has been used to measure how the narratives have been designed in the plot. The major issue of this paper is to show that the narrators being either a biased or partial observers of the insurgency or a neutral witness of the events have narrated the testimony of the insurgency.
从冲突到和平建设:冲突后尼泊尔叙事中的创伤转化
在本文中,我探讨了战争的破坏及其对人们生活的影响,随后在冲突后的叙述中对和平的期待:莫汉·拉杰·夏尔马的《一个Ra和一个Mo》和拉金德拉·比马尔的《兰古里树将再次开花》。这些叙述是关于长达十年的毛派叛乱,造成了一万五千多无辜人民的生命。在一开始,我们分析了这些叙述,展示了这些作者如何通过处理一个战斗团体的消极方面来展示冲突的创伤,以及在一个不支持或反对任何团体的中立观察者的帮助下呈现的创伤。一些著名的理论家如卡鲁斯、拉卡普拉、亚历山大和潘迪的理论论证已经被讨论出来,以揭示叛乱的创伤事实。特别是,卡鲁斯和亚历山大对创伤理论的见解被用来揭示人物所经历的创伤事实,而拉卡普拉的中间声音被用来衡量故事在情节中的设计。本文的主要问题是表明叙述者要么是有偏见的或部分的叛乱观察员,要么是事件的中立证人,他们叙述了叛乱的证词。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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