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Lasting
problems The best
of 'criticism' short A word about letters One of the earliest authentic Punjabi literature available today is the poetry of Baba Guru Nanak. Both Muslim and Sikh historians of Punjabi language and literature believe baba Farid -- who some argue was born 204 years before Nanak -- to be the first Punjabi poet. The only surviving source of his poetry is Granth Sahib, compiled by Guru Arjun. It is almost impossible to claim that Baba Farid (the famous saint of the 13th century who headed Chishtiya order of Sufism) and Baba or Shaikh Farid (described by Baba Nanak as his contemporary and whose poetry is included in the Granth Sahib) are one and the same.
A living account of what happened to people after partition
By Sarwat Ali Partition and the Making of the Mohajir Mindset: A Narrative By Brigadier A.R Siddiqi Published by Oxford University Press, 2008 Pages: 172 Price: Rs 395
Migration has been one of the most persistent phenomena of human existence. It has rarely been seen in history that people who belonged to a particular area stayed there for ever. Rather, they moved from one place to another in search of a better life disrupting the pattern of the lives of the indigenous dwellers. The causes of migration have been numerous: economic, political, religious and ideological. The migration of people from both sides of the subcontinent during the Partition is reported to have been biggest in human history. In all probability, it was an unprecedented problem which arose when one country tried to establish its territories while those who qualified to be the citizens of that territory were scattered all over the subcontinent. No hand-me-down solutions were available. The problems demanded their own solutions and Pakistan has been grappling with them with fluctuating intensities in the last sixty odd years of its existence. There was no contingent plan to cope with the eventuality of a mass migration. It appears that no one had conceived of the exodus on this scale and the circumstances overtook the policy makers. The only choice left was to cope with the arising situation as it happened, minimising the loss. This inevitably led to catastrophic results. The killing and arson left a very dark spot on an event meant to celebrate the return of sovereignty to the people after colonial rule. Obviously, it was all very adhoc, like dealing with the after-effects of a calamity. The new-born state of Pakistan, where everything had to be built anew, was in no condition to respond with a cohesive plan. Nevertheless, it rode over the storm and did not collapse under the intensity of chaos as most people had either feared or wished. Gradually, things settled down and normalcy returned to the day to day life; the fear of losing one's life and extreme uncertainty receded. It was time for the more lasting problems to raise their heads. How acceptable were these people who had migrated in unceremonious haste and were initially welcomed in lands that were occupied by fellow co-religionists but with different cultural hues? Also, how the economic equation was to be solved with the disparity between the educational levels of the locals and the migrants? Feeling insecure, the migrants preferred to congregate in places like Karachi and Hyderabad to retain their distinct identity rather than lose themselves in the mass of the people of this area. A.R Siddiqui has written a book on the mindset of the mohajirs (migrants) that resonates with the large number of people who migrated to the newly formed state from the homes they had been living in for hundred of years. What led to this relative insularity forced Siddiqui to examine the entire phenomenon of a mohajir mindset. Was it a constant endemic condition or a post partition phenomenon? Is it a shared and common heritage of Muslim India as a whole or predominantly a mental state of Urdu speaking Indian Muslims particularly of Oudh and Delhi? Lastly, what pushed the people of the so called Ganga Yamuna belt into the vanguard of the Pakistan movement even when they knew that their part of the world would not be integral to the territorial framework of the 'promised land,' unlike the Bengalis, Sindhis, Punjabis, Pathans firmly anchored to their land and ethno-lingual moulds. The people of Ganga Yamuna belt had a haute lingo-cultural matrix with no real ethnic basis. To their inherent sense of otherness has been added what Ayesha Jalal calls "elseness," a state of mind in the context of changed relationship with the Indian Muslims and Bangladeshis, once their fellow citizens and kinsmen, now strangers and foreigners with little in common except haunting memories of a shared past . The real value of Siddiqui's work lies in the fact that it is not a dispassionate study of the problems associated with the Partition like mass migration but recounts what happened to him and people like him who went through the hell of leaving their homes in the face of death, destruction and total humiliation. His is a living account of what happened to men and women of flesh and blood and the problems they faced in finding a home or creating a home among the local people who had the same religion but different culture. Siddiqui was young, had just left college and wanted a separate homeland for itself. This was a wish, what its actual shape was going to be and how it was to function were some of the concerns he shared with the leadership harbingering the movement. The circumstances, the end of the war, the rising American hegemony, the bi-polar division of the world and the impatience of arriving at the finishing line of independence were the factors that brought about this change. In about six years, the idea of Pakistan became a reality. If not enough thought was given during the run up to the independence, the same problems still cast their shadows years after it. The state of Pakistan had been grappling with the same problems for the last sixty years.
By Altaf Hussain Asad Zarb-e-Tanqeed By Nasir Baghdadi Published by Baadban Publications, 2008 Pages: 402 Price: Rs 400 Nasir Baghdadi, the editor of Baadban, has won critical acclaim for his commitment with Urdu literature. Already established as an important short story writer after the publication of two of his collections Bayshanakht and Masloob, he has now compiled his editorials of Baadban under the title Zarb-e-Tanqeed. These editorials were acknowledged for their bold examination of many aspects of Urdu literature, especially in times when flattery is the order of the day in literary circles. In his introduction, Dr Jamil Jalibi praises Nasir Baghdadi for his candid views in literary matters. Dr Yousaf Sarmast, who also discussed these editorials in depth, gives credit to Baghdadi for establishing Baadban as a serious literary journal. In these lengthy and erudite editorials, Baghdadi makes an argument using apt references that turn each editorial into a full fledged research article. A lot has been written on Intizar Husain, an established name of Urdu fiction, but one must expect something fresh when Nasir Baghdadi picks up his pen to analyse his writing. The essay on Intizar Husain neither flatters nor rejects Intizar Husain. Rather it presents his thesis by quoting critics like Muhammad Hasan Askari who said that an 'incident' made Intizar Husain a short story writer, alluding to the partition of 1947 that caused the exodus of millions of people. Intizar Husain had to leave his ancestral city to settle in Lahore but he continues to live in his homeland, albeit in thoughts. Nasir Baghdadi makes a threadbare critique of Husain's creative works, quoting Askari at various points. He selects two famous stories of Intizar Husain, namely Kayakalp and Akhri Admi, and declares these are not his original creation but are derived from other sources. Kayakalp has been adapted from Kafka's Metamorphosis and Akhri Admi borrows from Eugene Ionesco's Rhinoceros. Past is Intizar Husain's only concern which makes his stories repetitive, he says. In times such as these when reputable writers are mystified, this piece of criticism is commendable. In another thought-provoking piece, he discusses the malaise of literary groupings in Urdu literature. Here, too, he attacks those who propagate themselves by using their literary stature. No ifs and buts, Baghdadi is spot on when he comes down hard on Funoon and Auraq groups. Both Ahmad Nadeem Qasmi and Dr Wazir Agha promoted their hangers-on at the cost of literature. There were many second class poets, fiction writers and critics in their folds who gained a lot of benefits from their gurus and benefitted from their rivalry. Baghdadi rightly points out that such dirty tactics have done a real harm to Urdu literature. Qudratullah Shahab, who was regarded as a spiritual man by many of his admirers, did enrich Urdu literature but we must also acknowledge his not-so-spiritual role during the martial law of Ayub Khan. He played a major role in setting up the Writers Guild to lure writers into the government's fold. He was part and parcel of the muzzling of the press when progressive papers were shut down. Nasir Baghdadi reviews the entire scenario by quoting Shahab Nama. He nails down Shahab for his role in many shady deals at that time. He proves that Shahab Nama was quite removed from facts and the writer distorted facts at many points. Writer Guild showed a bias by giving awards to favourites. When Habib Jalib and Sheikh Ayaz were put behind bars, no one spoke on their behalf. Other editorials touch upon the important episodes of our literature. He unmasks a few individuals whose unbecoming attitude hurt Maulvi Abdul Haq, who rendered great services for the promotion of Urdu language but was deeply hurt due to the indifferent attitude of some of his juniors towards the end of his life. After his demise, a literary magazine published a few of his letters that he had written to Shaukat Sabzwari. Nasir Baghdadi tries to give us the complete picture through these letters which would interest every serious reader of Urdu. In one of the editorials, Nasir Baghdadi scans modernism and postmodernism with his razor sharp pen and terms the thesis of writers like Gopi Chand Narang quite foppish. Others focus on his mentor Muhammad Hasan Askari who was very close to Baghdadi. Apart from his brilliant editorials, he has also written an article comparing Ibne Rushd to Imam Ghazali. Scholarly and readable, this book is like a whiff of fresh air.
short story Tribute to lawyers
By Haroon Khalid "These days, she is asking strange questions. My
love. She reconfirms the year and the month we live in. It seems she senses a
precipice. One precipice for the two of us. She has all the dates in mind.
The date when we got married, the date when our kid would be school going,
the year when we must not remain a joint family. And I tell her it does not
matter. This calendar. These nonsensical digits and their arrangements. We
are not time bound. Then she asks: Are you relationship bound? And I get
turned off. I do not want to give this lolly again, this reassurance of love.
Love has no lip service, no measurable weight. Nothing of science in it. It
is just plain understanding about each other, and when words of one would be
said by the other. Just when one is about to say them. Or an hour or maybe a
night before when he or she had not thought them. She should apply this
formula to get an answer. Perhaps love is every day science after all. I know she is angry. Her reasons are not meager. Luckily she is not losing her mind. Or maybe she is. I do not blame her. This blame game has never been my cup of tea. I like accumulating blame that I know is not mine. It makes me happy to relieve people of their burden. I know it is tough. The kitchen and children and inflation and less money than before. Her life style is slipping, going below the threshold of her upbringing. She is beginning to look old, that she always feared and suspected. Money is youth. At least that is her faith. I agree. Not with conviction but only for her. Just to avoid disagreements, just to wake up next to her. Agreement is not money. She is beginning to know. I never tell her that of late I am under pressure. She should know. She should have thought it up the previous night. But some things are deliberately swept under the carpet, since they obstruct our perspective. This carpet is laid out in all of us. But I do not want to sweep my secret, my righteousness under, the one I did not know I had, the one that makes my wife lose herself in space and time. This righteousness is also denying my children the toys that should be theirs. Righteousness is inflation, increasing the cost to my family. But inflation is not disease. It is not making anybody sick. Like love, righteousness has no units. It is immeasurable, yet it can be touched, this silk. I know my calendar. All of the past fourteen months. I can calculate the lost income. But I am not into meaningless calculations. This stand of mine makes me feel rich enough. I do not mind if I cannot buy because I am not selling myself either. There is a trade surplus in this. I can count the batons, the ones that I did not get but those that hurt my back. This movement has enjoined people into one. The hurt is one too. The movement has had its pauses. Mostly voluntary, when we heard cheek to cheek promises from our messiahs, at hill stations. Other than that, we have not stopped. Our noble ancestors would not let us, the ones who were part of Pakistan movement, who now are strands in our DNAs. This momentum is not of our creation. It is the one that the Big Bang gave to the humans. We carry its impact in us. We now call it adrenaline. Once it starts pumping there is no stopping. I have dreamt long without sleep. This past year or so. This dream almost excludes me. I do not feature in it. It is just about the country and the pride that it has mustered. My dream begins with one hope, one right step and a civilization falling in place. It is about holding on. These feelings have a position right at the bottom of everything that we intend to achieve and build. I have finally learnt that I hate duplicity. I feel the tiredness that comes from cheating one's soul for too long. So now I am siding with those who have never been angels but who showed us the glimpse of courage to uphold principles. I can live with this glimpse. They are honourable enough for me. Only prophets could have a clean run since birth. So they are good enough to spur the country to change its fortunes for the next thousand years. Maybe more but definitely not less. So I need not be put off by my love. Some things are far reaching and a woman sometimes can only see in the mirror, not outside the window. It is an important job, this looking in the mirror. The feel good reflects back briefly but the view from the window is vast and beautiful, looking down the garden. I want my country men to be there amongst the flowers that are fragranced with courage and uprightness. Someday she would understand. I am sure of that. All of me. It seldom happens that all of me am sure of anything. Till then I will stockpile my apologies. That I know I would not shred. She herself would when she understands, without reading them; when she discerns a victory from a distance,for all of us, including her children. This distance could span a generation. It should not be too late by then. The important thing is we must not stop striving." Email: haroonkh007@google.comBy Kazy Javed Baba Nanak the poet One of the earliest authentic Punjabi literature available
today is the poetry of Baba Guru Nanak. Both Muslim and Sikh historians of
Punjabi language and literature believe baba Farid -- who some argue was born
204 years before Nanak -- to be the first Punjabi poet. The only surviving
source of his poetry is Granth Sahib, compiled by Guru Arjun. It is almost
impossible to claim that Baba Farid (the famous saint of the 13th century who
headed Chishtiya order of Sufism) and Baba or Shaikh Farid (described by Baba
Nanak as his contemporary and whose poetry is included in the Granth Sahib)
are one and the same. Besides being the precursor of Sikhism, Baba Nanak is also appreciated as a poet who composed poetry throughout his life. His verses were compiled by one of his devotees Guru Arjan Dev. Bana Nanak himself kept a record of through Bhai Lehna who later became the second Sikh Guru with the name Guru Angad. A large number of hymns by Baba Nanak are called ragas in Granth Sahib except the first, Japu, with which the book opens. The Punjab office of the Pakistan Academy of Letters organised a seminar on the literary contributions of Baba Nanak past at his 539th birth anniversary. Noted scholars of Punjabi literature and culture were present at the occassion. Shafqat Tanvir Mirza, Afzal Tauseef, Iqbal Qaiser and Dr. Shaista Nuzhat talked about his poetry and his efforts to bridge the gaps between groups of different faiths. Funds increased Mohammad Usman Deeplai is among those who introduced
modern progressive ideas through literature in Sindh during the early decades
of the past century. He contributed through a number of historical and
religious books including novels, plays, pamphlets. A few years ago Deeplai
Trust was established in Hyderabad to reprint Deeplai's writings. The trust
has reprinted nine of the author's books recently launched at a ceremony at
the Sheikh Ayaz Auditorium of the Sindh University. One of his novels,
Sanghar, was recently relaunched in Hyderabad. The ceremony was chaired by Dr N.A. Baloch. Also present were Vice-chancellor of the Sindh University Dr Mazharul Haq Siddiqui, Rasool Bux Plaijo, Hameed Sindhi, Mohammad Ali Deeplai and Dr. Provincial Minister for Education, Pir Mazharul Haq -- also the chairman of the Sindhi Adabi Board -- announced on the occasion increase in the annual budget of the Board from Rs10 million to Rs40 million. The board has played a very important role in preserving literary and cultural heritage of Sindh besides promoting literary activities. Many of the notable men and women of letters and intellectuals have enjoyed close association with the Board, which also enjoys confidence of the people. It has published a large number of books in Sindhi and other languages. The increase in its funds is well-deserved in order to enable the board to continue its activities. Khermun It is not easy to find Burewala on the map of the country but this sleepy rural town of southern Punjab occupies a prominent position on the literary map of the region. A. Ghaffar Pasha, who hailed from this town, was the first to bring this recognition to the town through the publication of a monthly literary newspaper titled Parsaw. Jamil Ahmad Adeel also founded a literary journal under the name Zoohah which has been renamed Hareem-e-Adab. Two other writes from Burewala, Syed Tahseen Gilani and Tauqeer Taqi have now come up with another literary journal entitled Khermun. The 400-page maiden issue of the journal contains several readable pieces including articles, short stories, essays, book reviews, translations, poems, and ghazals. Special sections on Ayub Khawar, Jamil Ahmad Adeel and Dr Fawaz Jaffery have also been included.
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