The above line appears in the book entitled “Art and Revolution: Writings on Literature, Politics and Culture” by Leon Trotsky. Though written more than seventy years ago, and though the great communist leader is alive only in the memories of some, his words still stand potent as ever.[break]
Trotsky had the understanding that art and science are defined by the need for freedom and autonomy. They have the inherent characteristics of speaking up against traditional norms and practices and stand as a challenge to such beliefs. For me, this one line acts as a golden text of an inviolate codex, from which emanate the teaching of freedom, autonomy and responsibility.
However, in the context of communist Russia, during Trotsky’s time, literature, art and the like were always kept under the realms of the state. The very fact that Trotsky was so opposed to this is seen in this sentence.
Art by nature must be a tool of dissent, critical, and imaginative. It is these features that make it so creative. For as long as all art is placed away from the spheres of business, the state and politics, only then can it truly represent freedom.
Similar is the case of human beings – the artists. Individuality and freedom can only come from neutrality, and as soon as any side is taken, or political or economic interest reflected, man’s freedom is lost in its entirety. This is how this line becomes relevant to us, as Nepal is in a state that is still en route to forming itself.
Trotsky pushes the need for objective neutrality in society, its peoples, its art and sciences. However, as it stands today, all forms of art and their respective artists have either been inclined to political affiliation or economic benefits. At times, both. In this sense, it is limiting the productivity of the art, especially if under the influence of political doctrine. The reality is such that people can only truly contribute to their societies if they are critical of their surroundings. But this is simply not possible if art and artists alike are already aligned to one specific truth.
And this is the disease of Nepali society, and many other countries the world over. Nepal is no doubt in search of this freedom of science and art. However, if until recently people were slaves to the crown, now they have simply become slaves of the men in topis. If it were Birendra and Mahendra previously, now they are under the influence of men without the crowns.
Therefore, the above lines serve as a timely reminder to Nepalis, our political parties and society that freedom can only be the product of criticism and self-criticism. And only when one is free, can they prove anything.
Great thinkers like Trotsky and Gramsci realized the need for objectivity, neutrality and criticism, and thus I look up to these thinkers. But this one line in particular is certainly the most relevant to me, and needs to be thought about by those Nepalis who are lost in subjectivity.
(As told to Bidushi Dhungel)
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