SACH South Asian Composite Heritage

ISSUE NO. 56 „ OCTOBER-DECEMBER 2019

Kartarpur Corridor : Road to Peace The historic Kartarpur corridor between arch-rivals India and Pakistan was thrown open ahead of the 550th birth anniversary of Sikhism founder Guru Nanak Dev on 9 November 2019. Kartarpur corridor, a secure, visa-free passage is a landmark peace move on the part of leaders in South Asia on ways to promote and respect religious diversity. It symbolizes respect for the minority Sikh religion in both India and Pakistan where inter-religious respect has been the most problematic issue. The corridor links Gurudwara Darbar Sahib in Pakisan’s Kartarpur, the final resting place of Sikh faith’s founder Guru Nanak Dev, to Dera Baba Nanak shrine in India’s Gurdaspur district. The peace corridor would allow Sikh pilgrims from India to travel to Gurudwara Kartarpur Sahib – one of Sikhism’s holiest pilgrimage sites. Kartarpur marks the most significant and constructive phase in the life of Guru Nanak Dev. He made Kartarpur Sahib, (Land of Kartar, God the Creator ) on the banks of the river Ravi his abode towards the later part of his life and it was here he laid the foundations of a new faith in a commune he set up. For more than seven decades and indeed, even before the events leading up to Partition, Sikhs have traditionally pleaded for access to their gurudwaras in Pakistan Punjab and Darbar Sahib topped that list. Kartarpur Gurudwara is not just a sacred place for Sikhs but for people from other communities as well. It is said that when Guru Nanak left for his heavenly abode, his followers, and Muslims who initially fought claiming the body for final rites, finally decided to place flowers on his body overnight and whose flowers would wither would lose the claim. Next morning when the sheet was removed, the followers were amazed to find that the body of the Guru was missing and all flowers were fresh. The two communities divided the sheet and flowers and completed the final rites as per their faith. Presently both a grave and a Samad coexist at Kartarpur Sahib. While bilateral ties between India and Pakistan dipped to an extreme low in the last few years, the two sides continued talks on the corridor and did not let the construction of the Kartarpur passage become a hostage to relations between the two countries. The move represents a rare instance of co-operation between the two countries, which have fought three wars against each other since independence. The coming together of so many political personalities from both Indian and Pakistan across the political divide during the inaugural ceremony suggests the significance of this holy corridor. So far the visits by pilgrims of both sides, made possible by a protocol signed by the two countries in 1974, are among the few people-to-people contacts that have survived the tensions and have characterised bilateral relations in recent years. Visa free travel will not only lay the foundation for shared inter-Punjab contacts but also significantly contribute in strengthening people-to-people relations between Pakistanis and Indians and in the long run, it will bring the two neighbours together. Corridor opening is a development of huge importance towards peace building process between the two South Asian neighbours. It is also considered important from a “conflict resolution” perspective which would contribute in establishing peace and stability in South Asia region. ‘I Can't Wait’

By: B.BOB, USA

In present times when power and greed have become an uttermost priority of politicians and democracy is dying in their hands.When we have no sane leadership and citizenship is in crisis. We the people are waiting for someone who will care about society and social values with honesty, who will restore democracy and will put the nation above his/her personal attributes. I can't wait till once again Who wants border security but doesn't We have a president who's sane; Constantly harp on a senseless wall; Whose meaningless words "No collusion!" Whose behavior is much, much more Don't become a daily refrain; Refined and LESS Neanderthal;

Who cares about people and country Who truly believes in democracy More than profits and dividends; And fully supports the rule of law; Who places trust in allies and doesn't Who doesn't expose ignorant views Treat our adversaries as friends; In daily tweets of blah, blah, blah; Who, when putting words together, Whose charitable foundation isn't Could prove to be more prolific; Merely a personal slush fund or scam; Whose daily repertoire has more Whose kids aren't part of shady deals; Adjectives than "great" and "terrific"; Whose spouse really gives a ****; Whose team is not constantly Who has integrity and doesn't Involved in ethics violations; Give hateful fringe groups praise; Who in his first years of office isn't Whose job applicants don't need In seventeen investigations. The word "crook" on their résumés; Sooner or later, things will change. Who wins elections honestly But judging from every indicator, And doesn't rely on outside assistance; It's suddenly starting to look as though For whom the use of lies and deceit Relief might come sooner than later. Is NOT the path of least resistance; Courtsey : Hello Poetry

2 „ SACH „ OCTOBER—DECEMBER 2019 Phool Walon Ki Sair : A Festival of Communal Harmony Among Hindus and Muslims

By ABHISHEK KUMAR and HARSHVARDHAN INDIA

PHOOL walon ki sair different timelines. It (Procession of the Florists) connects Shajahanabad — is one of the oldest public the Mughal seat of power festivals held annually in — to the legends of the . The origin of this Mahabharata. It connects festival goes back to the the old city of Mehruali — early decades of the the seat of power of the 19th century during the rule last Tomar kings and the of the penultimate Mughal first dynasty of the Delhi Emperor, Akbar Shah Sultanate — to today’s II(1806-1837). The festival at Raisina Hill. is held in , one of It also connects spiritual the seven ancient cities that power with temporal make up Delhi, after the power. monsoon season. In At the centre of the contemporary times, the story are two places of festival is organised by the worship belonging to civil society different communities: the organisation Anjuman Sair- dargah of Bakhtiar Kaki e-Gul-Faroshan. Conducted and the temple of over the course of seven Yogmaya. The Yogmaya days, the festival aims to promote communal temple finds its roots in the events of harmony among Hindus and Muslims. Mahabharata. Yogmaya is the elder sister of The contemporary border of Delhi Krishna, who fled from the grip of her encloses within itself seven historical cities. maternal uncle. It is believed that after the Together, they have seen the rise and fall of end of the Great War, Krishna brought the multiple empires and dynasties. Apart from victorious pandavas to the Yogmaya temple being the capital, Delhi is also a city of stories to seek her blessings. Qutbuddin Bakhtiar and one such story is about the last days of Kaki was a great Sufi mystic, a disciple and the and the beginning of spiritual successor of Moinuddin Chisti — the Colonial rule. The story of Phool walon ki Persian Sufi mystic who settled in India. sair binds multiple histories of Delhi across According to the Sufi tradition of India,

OCTOBER—DECEMBER 2019 „ SACH „ 3 Bakhtiar Kaki is considered the highest- pomp and show, a chaadar made of flowers ranking Sufi saint of Delhi. He was held in was offered at the Dargah of Khwaja Bakhtiar high esteem by the then ruler of Delhi, “Kaaki”. The Mughal King was secular Illtutmish, and later by the Lodhi Dynasty. minded and under his orders floral offering THE STORY OF THE FESTIVAL in the shape of a floral pankha was offered at As per the website and booklet of the the famous Temple of Yogmayaji which is also Anjuman, the widely accepted story consists in Mehrauli, and it became a festival named of historically accurate events. According to by the King as ‘’Phool Waalon Ki Sair”. it, the origin of the festival is this: Seeing the response of the people and The origin of “Phool Waalon Ki Sair” sensing the enthusiasm generated, it was goes to history during the reign of the Mughal decided that the Festival will be held annually King Akbar Shah II (1808 to 1837). Akbar after the rains and people of all communities Shah-II wanted to nominate his younger son will offer pankha and chaadar at the Dargah Mirza Jahangir as the Heir Apparent (Wali- of Khwaja Bakhtiar “Kaaki” and pankha and Ahad) in preference to his elder son Sirajuddin floral offering at Yogmayaji temple. The ‘Zafar’. This move was not liked by the then Darbar was also shifted to Mehrauli for the British Resident in the , Sir Archibald seven days of the Festival. The Festival reached Seton. Once Mirza Jahangir who was a its pinnacle during the reign of Sirajuddin reckless youth of 19 insulted Seton in open “Zafar”, the last Mughal emperor also known court and called him “Looloo”. The British as Bahadur Shah “Zafar”. Bahadur Shah Resident did not react to this insult as “Zafar” went to celebrate “Phool Waalon Ki probably he did not understand the meaning Sair” even in 1857 when Delhi was under of “Looloo”. After a few days, when Mirza siege of the British. This was the last “Phool Jahangir was merry making on the roof of Waalon Ki Sair” under the Mughals. Naubat Khana in Red Fort, Archibald Seton This “official” story was confirmed by was coming from the darbar after an audience the local pandit at the Yogmaya temple, by with the King. Mirza Jahangir fired a shot at the caretakers of the darghas and by the local the Resident from the roof of Naubat Khana. participants. We can also say that the story of Seton escaped but his orderly was killed. For Phool walon ki sair, apart from being a this act of his, Mirza Jahangir was exiled to historical bridge, is the story of a mother’s love under orders of the British for her son, of deep religious piety and also of Resident. — as has been suggested lately — proto The mother of Mirza Jahangir, Queen anticolonial mobilisation by the last scion of Mumtaz Mahal Begum, was distraught and the Mughal Dynasty. took a vow that if her son was released from The festival, since its inception, is linked Allahabad and allowed to return to Delhi, with state and political power. Even after the she would offer a chaadar of flowers at the end of Mughal Empire and with the Dargah of Khwaja Bakhtiar “Kaaki” at establishment of British sovereignty, the Mehrauli. After a couple of years Mirza festival continued to be organised except for Jahangir was released and Mumtaz Mahal a brief interregnum following the rebellion of Begum went to Mehrauli to redeem her vow. 1857. In later years, the festival was organised With her the Imperial Court also shifted to under the patronage of the British Imperial Mehrauli and so did the entire population of government, but was again stopped during Delhi. For seven days all sorts of merry making the in 1942. The festival continued at Mehrauli with Jhoolas (swings) was restarted in 1961, due to the combined in the mango groves, cock fighting and bull efforts of , Yogeshwar Dayal baiting, kite-flying, wrestling and swimming and Noorudin Ahmed with an aim to promote bouts. Amidst all this merry making with great the Ganga-Jamuni Tehzeeb. The scope of the

4 „ SACH „ OCTOBER—DECEMBER 2019 festival was further expanded by Indira Lt Governor offer floral chaddar and pankhaas Gandhi when she asked other Indian states which was followed by qawwali to participate in the festival. Today, the festival performances. The next day, the activities is organised under the active patronage of the shifted to the Yogmaya temple, where the AAP-led Delhi government. Revenue Minister of Delhi offered floral PHOOL WALON KI SAIR 2019 Chhattara (Umbrella) and pankhaas to the This year the festival was held over deity, followed by a programme of Radha- seven days with numerous public activities Krishna songs. and cultural events along with the The final day of the festival saw participation of political and administrative performances by cultural troops from Uttar leaders. These activities included a painting Pradesh, Himachal Pradesh and Gujarat. The competition for students on the theme of celebrations were held at the in communal harmony; a procession Mehrauli. The office of the of pankhaas from to India also sent two pankhaas as offering. After the Gate, led by traditional musicians; performances, a shobhayatra was conducted presentation of pankhaas to the Chief Minister, from the Jahaz Mahal which moved slowly Lieutenant Governor, and other prominent through the congested lanes of Mehrauli members of the Delhi state administration; Market and later split into two groups. One and performances by cultural troops. group proceeded towards the dargah and the The location of the activities brought out other group towards the Yogmaya temple. their syncretic character. On the fifth day, the The pankhaas gifted by the participating states centre of the festival was the dargah of and the President were presented at both , where the places of worship.

OCTOBER—DECEMBER 2019 „ SACH „ 5 The above account of this year’s Phool Hindus and Muslims hate each other, but it is walon ki sair, is repeated every year with very because of the politicians of both religions”. minor differences in terms of participating While the hearings on the Ayodhya-Babri states, performances and state officials who Masjid case was going on during the festival, visit the dargah and temple. In sociology, one another respondent at the Dargah said, “Look, of the ways in which “ritualism” has been in the event of violence, the Hindu pandit understood is as “the re-enactment of past will go to Haridwar, while the maulana will events to keep the memory alive”. If seen from fly to Saudi, but us common people have to this perspective, Phool walon ki sair is an live here. Instead of demanding for annual civil ritual embedded with religious construction of masjid at Ayodhya, Muslims motifs, which has kept alive the events of the should focus on protecting their local mosques, last years of the Mughal Empire. The people which are in ruins, and Hindus should care who conduct this “public ritual” are for their local temples, which are also in ruins. constant. The same set of people have been They shouldn’t focus on a faraway temple making and carrying the floral pankhaas over because a majority of people from both the years. The same groups of musicians have communities visit their local temples and been playing the shehnai over the years. The mosque”. Similarly, the priest at the temple head shehnai player has an important role in also said that, “The purpose of this festival is this festival. He is the one who ties a turban to create communal harmony as we all are on the head of government officials in children of one god”. attendance. The head player told us that his But despite a longstanding socio-cultural father had been performing this duty before history and enthusiastic state patronage, the him. festival is losing its sheen. This might be As noted above, the festival has always because of the same state patrons who have been linked with power and politics. In the revived it. Over the last few years, the Delhi postcolonial context, successive governments government has so actively involved itself, that promoted the festival as a symbol of communal people have started to think that it is merely harmony. Ever since its revival in 1961, the a “government event”. We were not able to festival has only become deeply linked with see much enthusiasm or excitement or even a political power to such a degree, that the festive mood. People did participate, but it festival today has become just another appeared to be more in order to see the government event in the eyes of the cultural performances and the political and participants. But this link with the state is also administrative leaders in person than to do perceived as a way of continuing tradition. with the festival itself. When asked about why the Lt Governor was In contemporary times, when coming to the dargah, one respondent communal hatred is only growing with each answered that “Bakhtiar Kaki is the oldest passing day, the significance of a festival patron saint of Delhi and whosoever rules which has its origin in ideas of communal Delhi must come to pay homage to the saint. harmony becomes very important, and it From Illtutmish, to the Mughals, to the becomes a site for the much needed inter-faith Britishers and finally to Lt Governor of Delhi, dialogue. Also, a festival like phool walon ki everyone comes here to pay their homage”. sair is important in itself for its historical In the public imagination, the significance. Therefore, the organisers, along celebrations are linked with secularism. When with the state government and concerned asked why this festival is celebrated, one citizens should focus more on making this respondent at the dargah said, ”Hindus and extremely important public festival more Muslims should live like brothers, all this participatory. communal hatred is not because common Courtesy : Indian Cultural Forum

6 „ SACH „ OCTOBER—DECEMBER 2019 Preserving Purity of Festivals

By BABU RAM NEUPANE, NEPAL

MAJOR festivals across cultures have their placate them so as to avoid incurring their roots in rural life. They also share similar mischief and wrath. rationale for celebration. The reunion of family Children get dressed in fear-inducing members, sharing of good time, food, blessings, and weird-looking costumes and knock the and worship of gods/goddesses are their doors in the neighborhood saying ‘trick-or- universal themes. Unsurprisingly, they are treat’ (teat mostly comprises crafty chocolates). embraced, modified, and commoditized by the This tradition is identical to the donations urbanites, exurbanites and suburbanites in no sought during Deepawali’s deusi/bhailo time. (group singing and dancing for fun) through The indigenous (farmer) Newari invocation of Baliraja (demon King Mahabali). communities around the Kathmandu Valley The children allude to trickery/ celebrate Gathamuga, which involves burning misfortune if they are not offered good treats of putla (effigies) of the spirits (invoked to aid during Halloween. Similarly, the deusi/bhailo in bringing a good monsoon and crops) upon groups chant damning curses if they are not placating them with the offerings of money, offered any donations: anna chhunda mato flower and food. bhaijawos (transliteration: May the crops turn And Gaijatra (festival of cow) is into earth upon contact) or blessings could be celebrated ‘to commemorate the death of loved encouraging: mato chhunda suna bhaijawos ones with dancing, singing, mirth and (transliteration: May the earth turn into gold laughter’. The residents/onlookers line up at upon contact). A curse incurred during a front yards and feed the passing revelers cultural festival can have a devastating effect dressed in costumes impersonating cows on a family’s psyche and is thus avoidable. during the celebrations. Dhan Nach (paddy rice dance) festival is Halloween (celebrated on October 31) celebrated by the indigenous Kirata tribe of and Thanksgiving Day (celebrated on the last the eastern hills of Nepal upon successful Thursday of November) seem to share various completion of harvesting season. It’s a aspects of Gaijatra, Deepawali (festival of celebration of nature’s bountiful generosity, lights) and Gathamuga. The Halloween is and embodiment of Annapurna, the Hindu marked by decorated windows with spooky goddess of food. spiders, mummified doors, porches, lawns, and DRAWING PARALLELS pumpkins carved into black cats. The objective Thanksgiving Day in America echoes is to ward off the evil spirits. Dhan Nach values albeit in a slightly different There are striking similarities between context. The European settlers had arrived in Gathamuga and Halloween. Halloween the New World (America) in winter and they tradition has its roots in leaving sweets/ had no food to eat and no resources to trade. chocolates at the door as offerings to goblins, Still, the Native Americans shared food with ghosts, imps, gnomes, and changelings to the starving settlers. Henceforth, the settlers

OCTOBER—DECEMBER 2019 „ SACH „ 7 expressed their gratitude to the Native Light is God. Darkness is Devil. Light is Americans and celebrated the former’s Life and Truth. Darkness is Death. generosity by naming it Thanksgiving Day. Communities across cultures celebrate festivals Indigenous traditions and festivals keep of light in one way or the other because they us tied to our roots and nature. Our very loathe darkness. Light is central to celebration existence and identity get threatened when of Halloween, Thanksgiving, Christmas, long held traditions/festivals are circumvented Dashain, Deepawali and Chhath Pooja. and obscured. A lack of cultural purity further Illumination of houses, streets, riverbanks, intensifies strife between man and nature. ponds and public places brings about true joy We are already on a collision course among the revelers. with the Mother Nature due to our insatiable The hanging of festoons woven with greed for material possession and unjustifiable multiple flowers, leaves of bar/pipal and craving for unnatural (processed) food, which, mango (considered auspicious to be used in turn, have sent the natural order off-balance during ritual Hindu worship) across the trails, and triggered unprecedented natural over the roofs of houses, and animal shades is calamities such as floods, landslips, hurricanes a unique tradition. The worship of the rising and typhoons. and setting sun (read the Sun God) along the Thanksgiving Day and Black Friday ponds and riverbanks during the Chhath (observed the day after Thanksgiving Day) Pooja is a spectacle toward achieving have now been publicly mischaracterized as rationality, peace and prosperity. the heydays of capitalism/materialism since The illumination of the entire house, many inessential and soon-to-be-dumped non- dhiki/janto (domestic tools made of wood, food consumer products are sold in heavy stone and mud for separating chaff/husk from discounts to the consumers (particularly in paddy rice, quinoa, millet, barley, wheat, America). maize etc and grinding them to flour) and Deusi and bhailo traditions have also the whole surroundings with makeshift oil been used as pretexts to extracting money/ lamps made of chopped banana supla (stems). donation (from businesses, families, and The earthen prayer lamps during Deepawali individuals) which is spent mostly on outings are as magical as the embellished and and cocktail parties. It provides venues for illuminated Christmas trees during romantic encounters among the young Christmas. participants resulting into more businesses for Deepawali is one of the most organic abortion clinics. and musical festivals. It is synonymous with Lust has always proved to be beneficial lights, flowers, fruits and festoons. It helps to shady abortion businesses even as organic develop young people’s leadership capabilities love and romance traditions fade under any as they wrestle to lead the chorus, sing, and political systems, most of which are flawed, dance. The most reticent boys become the most and some are more flawed than others, to effective chorus leaders and the shyest girls borrow the Orwellian parlance. become the coveted dancers in front of the On a positive note, Thanksgiving Day enraptured audience. Yours truly always and Black Friday offer golden opportunities underwent overpowering nervousness while to the people left behind in the economy to participating in deusi chorus. A self make purchase of some products stacked on destructive consciousness prevented me from their wish list as the prices are heavily marked immersing in the group-activities. down. Likewise, many local mothers’ groups My tragic illusion of being watched by and community organizations in Nepal are the whole world betrayed me although few reported to organize deusi/bhailo program to raise resources to put to good causes. Continued to page 13

8 „ SACH „ OCTOBER—DECEMBER 2019 Smokers’ Corner : The ‘Religious Card’

By NADEEM.F.PARACHA, PAKISTAN

IN 1981, the University Grants Commission of by Z.A. Bhutto’s PPP feared that the same Pakistan issued a directive for authors and ‘enemies’ would now fan the fires of ethnic publishers of school and college textbooks, nationalism in other provinces. In 1972, a which stated, “The depiction of Jinnah should conference was organised by the new regime be that of a man of orthodox religious views in which various intellectuals and historians who sought the creation of an Islamic state. were invited. Shumaila Hemani, in The Ulema should be promoted as genuine Representing Pakistan through Folk Music heroes of the Pakistan Movement. There should (University of Alberta, 2011), writes that the be an emphasis on ritualistic Islam, together session bifurcated into two opposing groups. with a rejection of liberal interpretations of the One group urged that the ‘new Pakistan’ religion. The books should guide students should be described as a historical sum of towards the ultimate goal of Pakistan, i.e., the various ethnic nationalities and faiths (Islam creation of a completely Islamised State.” The being one such faith). The other group complete text of the directive can be found in disagreed, suggesting that a more robust and Mutala-i-Pakistan, published in 1983 by Allama monolithic form of nationalism be promoted. Iqbal Open University. This proposal was adopted. According to independent researcher Dr This decision gradually evolved into Rubina Saigol, in Enemies Within and Enemies becoming a narrative that explained Pakistani Without (Futures, vol. 37, 2005), and nationhood in an extremely narrow manner. anthropologist Aminah Mohammad-Arif, in In his 2011 essay for the Mauritian free- Manufacturing Citizenship (ed. V. Benei), the expression magazine Lalit de Klas (class immediate roots of such directives lay in the struggle), sociologist Iqbal Ahmad Khan writes trauma of the 1971 East Pakistan debacle. The that this narrative eschewed the ideas of shock of losing East Pakistan was followed by pluralism, diversity and moderation, which the concern that Muhammad Ali Jinnah’s two- were inherent in the nationalist rendering of nation theory had come into question with the the founders of Pakistan. departure of the equally Muslim East Pakistan In fact, Iqbal held the view that the on the basis of Bengali nationalism. process of narrowing the idea of Pakistani Saigol writes that, instead of nationalism actually began in the 1950s, acknowledging the shoddy manner in which especially after Jinnah’s demise. Drawing from West Pakistan’s ruling and economic elites had the thesis developed in this context by the treated East Pakistanis, the state and prominent Pakistani sociologist the late Hamza government of Pakistan began to explain East Alvi, Iqbal writes that the idea of having a Pakistan’s antagonistic departure as a diabolical separate Muslim country was largely fashioned conspiracy hatched by the ‘enemies of Islam.’ by middle-class Muslims of India who were The state and a new government formed struggling to compete against the Hindu middle

OCTOBER—DECEMBER 2019 „ SACH „ 9 classes who were in the majority. endorse it by supporting movements against Even though this segment of Muslims those they feared were threatening their demanded a separate Muslim state, they were economic well-being. not envisioning an Islamic state, writes Iqbal. For example, in 1965, the ‘modernist’ They were visualising a country where Muslims regime of Ayub Khan questioned the religious would be in a majority and thus be able to beliefs of his opponent Fatima Jinnah. Certainly, enhance their economic condition more a trend had begun to take shape since 1953. In fluently. his 2018 essay The Clarion Call, Z.Ahmad According to Iqbal, this is why the writes that when the situation in 1969 had ‘modernist’ aspect of Muslim nationalism greatly deteriorated in East Pakistan, a leader formulated by the likes of Sir Syed Ahmad of the Jamiat Ulema-i-Pakistan, Shah Ahmad Khan, Muhammad Iqbal and Jinnah, appealed Noorani, told Gen Yahya (who had replaced to this segment of Muslims. It rationalised the Ayub) that the commotion in East Pakistan existence of a state in which the Muslim “was being created by the Ahmadiyya majority did not have to enact a theocracy and community.” was able to pragmatically adopt economic and In 1970, the Jamaat-i-Islami chief, Abul social modernity, but without compromising Ala Maududi, penned a fatwa against its overarching Muslim identity. socialism and land reforms, mainly to target Iqbal is of the view that this was clear in Bhutto’s PPP. Despite the fact that the Bhutto the minds of the founders, but things became regime allowed the inclusion of certain ‘Islamic complicated soon after the creation of Pakistan, clauses’ in the 1973 constitution, its attitude when the nascent state was almost immediately towards Islam was attacked when it refused confronted by a plethora of economic and to constitutionally oust the Ahmadiyya from political problems. The more the government the fold of Islam. By 1974, however, the struggled to address these issues, the more it government capitulated and enacted the began to use the so-called ‘religious card’ to Second Amendment, doing just that. mask its failures. Three years later, the religious card once One often comes across the term ‘the again came into play against the Bhutto regime religious card’. Keeping in mind Saigol, Arif by an alliance of religious and other anti- and Iqbal’s thesis, it can be concluded that this Bhutto parties, some of them secular. In July ‘card’ was invented by politicians, then 1977, the regime was toppled through a coup adopted by the state, before becoming a by Gen Zia whose 11-year dictatorship would weapon of sorts in the hands of various go on to actually institutionalise the religious members of the society, especially after it began card through draconian ordinances, additional to influence the contents of the constitution. clauses in the constitution and an assortment Ali Usman Qasmi, in his book The Ahmadis of directives. and the Politics of Religious Exclusion in It is through this institution-alisation, Pakistan, writes that in 1953 Punjab CM fortified by the consti-tution and textbooks, Mumtaz Daultana, in an attempt to distract that the idea of using the religious card became the media’s attention away from an economic a disconcerting norm. It is frequently used by crisis in Punjab, did not hesitate to allow politicians against each other; by the state to religious parties to instigate a violent movement undermine so-called ‘anti-state elements,’ and against the Ahmadiyya community. even by various segments of society to settle Iqbal is of the view that the state, scores and grudges. In a way, it rationalises governments and religious groups are not the the act of initiating mob violence against only ones who began to use the religious card. ‘enemies’ and the demonisation of opponents, He writes that the “urban bourgeois” on the basis of faith, to achieve entirely cynical constituencies that had originally responded goals. positively to the modernist notions of Islam during the Pakistan Movement, too began to Courtesy : Dawn

10 „ SACH „ OCTOBER—DECEMBER 2019 Memoirs of the Kabuliwaala : A Testimony to Indo-Afghan Relations

By PITAMBER KAUSHIK, INDIA

MY family members fondly recall the prevalent suspicion and prejudices of the era - charming, genial, irradiant persona of the both generic (against any outsider even hailing Kabulliwallah, hearty, humorous simpletons from a different village in the same state) to who narrated dramatic anecdotes and ones specific towards frontier-dwellers, elaborate descriptions of distant lands. Unlike typecasting them as uncouth, unrefined, the manipulative, adulterating, exploitative brutish and boorish. The latter archetype was native banias of the village, they sold goods partly owing to a wave of homologous from original sources, unaltered in form, pure, assailants and conquistadors who invaded uncontaminated and intense, at candid, modest medieval India throughout the course of the prices. They thus built repute for their honesty millennium with the mountain passes in the and immaculate moral integrity, in spite of the Hindu Kush being the natural entry passage,

OCTOBER—DECEMBER 2019 „ SACH „ 11 leading to a misattribution of even the Turkic at hands of the very perpetrators themselves. and Mongoloid invaders to the place. The native conmen would instigates the village Deriving sustenance and livelihood, and folk against them, and subsequently loot them. just that, was the sole purpose of their trade; However, overtime their integrity of character, monetary materialism never impelled these consistent conscientious sanction and solid mercantile transhumans. They put impetus on conduct established a credential of seeing facets of life that prevail the aalam uncompromising virtue, and undented hard- (world) of the parwardigaar (Nourisher, raiser earned repute. They transitioned from the and sustainer of the world: The Almighty), susceptible to the dependable, being augmented and amassing the treasure of exploration, into vernacular colloquialisms and local experience, adventures and memories. They parlance as cultural exemplaries. It won’t be stressed living a simple, frugal but eventful, an overstatement to proclaim that they became diverse life and emphasized the bond all the analogical motifs for virtues of courage, humans share, notwithstanding individual vigour, gallantry, and sincerity. They were differences, and disregarding petty sectarian popular with children, whom they brought bounds. fascinating tales of distant lands, and showered Akin to a mobile weekly Baazaar, the with affection and petty novelties, often seasonally recurring transhuman traders, The freebies. The Kabulliwallahs thus played a Kabulliwallahs were traditionally the most pivotal role in cultural exchange; in the eagerly-awaited guests in India. Irrespective mercantile process, transmitting tales of the region, terrain or habitat, Indian everywhere and inadvertently accomplishing households urban and rural alike, counted on an information dissemination between various annual, biannual or even more frequent visits otherwise geographically isolated provinces. from these farfetched yet close-to-heart Indeed, they were a testimony to human zeal, highlanders. Unlike traditional inmigrants, and defied the doctrine that geographical vagabonds, tramps or drifters, who were met isolation implied cultural alienation. with skepticism or condescension, Afghan Kabulliwallahs were sparingly, if ever traders, came to be warmly welcomed. treated as other tramps, and ordinary Semiprecious gemstones, predominantly vagabonds: being coveted visitors, engaging the endemic lapis lazuli, (long the exclusive conversators, and capturing folk imagination, source of the coveted imperial hue of trickling into various mainstream literary ultramarine, used for regalia), Chickpeas narratives and dins of the rural folk. Although (Kaabuli Chanaa i.e. Gram of Kabul), Rock eking out a humble living, a popular saying in Salt, Black Salt, traditional herbs and remedies India labels them as having hearts of gold, and brewn thereof, especially vitality-boosting folk as vast as the fields. Though they dwelt arid medicines, and motley spices were the frequent lands, their hearts were teeming meads, subject of sale, besides occasional artefacts. pastures and gardens, where unbridled tales Peddling these articles and items was a grazed. Fascinating tales of Indian lands were vulnerable job and traders were prone to loot - also frequently the subjects of minstrelling and exposed to wandering bandits, thugees, qissagoi of wandering bards, back in the pindaris, etc whilst trudging in the wilderness. frontiers. Undertaking a perilous journey winding and Memoirs of Kabulliwallahs rescuing and traversing through tricky mountain passes, arid salvaging children and men in need or critical stretches, badlands vast expanses of hillocks situations, at times, sacrificing own selves have and ravines, and vast thickly forestedw tracts. been popular narratives in stories regarding Being straightforward, candid, generous and them. Eastern India and Afghanistan shared a credulous people, they were also soft targets to relation, notwithstanding and circumventing rumourmongers, manipulation and intermittent regions as Pakistan and West underhanded scapegoating, such as being India, making it sad that modern cultural ties framed for child abduction and thievery, often bear privy and dependence to mediators and

12 „ SACH „ OCTOBER—DECEMBER 2019 liaisons. Afghanis and Indians as far east as human interaction and novelty strung the Bangladesh shared a direct heart-to heart bond, subcontinent together. The interfaith candour with a chunk of Afghanistan to be found in bypassed distinctions of nationality, every Indian kitchen (where spices are vital regionalism and religion, whatsoever, hence and venerated) and every storyteller’s forging the purest and most-selfless of captivating repertoire of of enrapturing tales friendships. It’s thus aching to see that Indo- of distant lands. Despite being susceptible to Afghan relations today don’t often bypass the the myriad dangers venturing through geopolitical intermediary Pakistan, and are wilderness, the traders loved the land, its reliant on the occasional shared animosity diversity, eclectic tehzeeb, and looked forward towards Pakistan, and the mutual sympathy to each visit. The eager await to visit India at of predicament of Pakistan-grown terror. This times negated if not outweighed the temporary inherent underlying unity of humanity is parting from their families. Despite, and immortalized in Tagore’s short story perhaps because of, their cultural Kabuliwala, a touching tale of generosity, dissimilarities, Indians and Afghans were integrity, transcendental friendship, and mutually charmed by respective, vivid cultural pluralism; subsequently adapted into an descriptions and resonated with the idea of eponymous 1961 film, widely considered to be Universal Brotherhood and Vasudhaev an unprecedented cinematic milestone. Kutumbakam. The shared heritage of mutual reverence for guests and fondness of narration, Courtesy : Outlook Afghanistan

Preserving Purity of Festivals

Continued from page 8 the sins we have committed so far by singing and praying toward the wellbeing of the earth may have noticed me. Self and cosmic that we share with the rest of creatures that awareness are constructive forces while self- inhabit it. consciousness is oftentimes a recipe for failure Apes live in groups in forests and as it saps one’s energy from outside and protect each other, their territory, and their within. The rainbow colored tika on the packs from any external enemies and attacks forehead of sisters and brothers, dhaka topi but ‘apes in us’ live amongst each other and (traditional Nepali headgear made of fine always conspire against each other to stand cotton) and gunyu choli (lower and upper out from the packs. Our festivals encourage part of traditional women’s dress) and the us to adopt the ‘good apes’ values and spirits garlands of sayapatri (marigold), amaranth to protect our dear territory (the earth). (makhamali), and gurdauli (chrysanthemum) It’s high time we gave up insanity and flowers all add to the splendor of Deepawali/ arrogance to preserve the irreplaceable earth Tihar. to ensuring peaceful coexistence. Otherwise, SAVE THE EARTH the grown-ups in the room will have no better A submission to nature facilitates choice than remain speechless and nonplussed telepathy between mankind and the cosmic while Greta Thunberg (Swedish climate force. The spirituality practiced in tandem with activist) thunders representing millions of earth nature brings about solace in life. Thus, an loving teens’ voice at the United Nations indiscreet exploitation of nature is a step Climate Summit: ‘How dare you?’ toward annihilation. However, we can make course correction to absolve ourselves of all Courtesy : My Republica

OCTOBER—DECEMBER 2019 „ SACH „ 13 Afghanistan Peace Process : Prospects and Roadblocks

By SUNIL KUKSAL, INDIA

THE war-torn country, Afghanistan held its process has not only left a question mark over presidential election on 28 September 2019 at the future of peace talks intended to bring a time when the country was passing through American involvement in Afghanistan to an a period of deep political uncertainty. This end but it also cast a dark shadow of doubt election was held for the fourth time since the over the outcome of the Presidential election ouster of the Taliban in 2001.Eighteen years process in Afghanistan. after U.S. forces entered Afghanistan, the Afghan people have been waiting for country is still at war and its political future is peace to come to the country to put an end to uncertain. On the one hand the fate of a the suffering of the people of Afghanistan. In fledgling peace and reconciliation process its more than 270-year history as an empire driven by direct U.S.-Taliban talks, remains and as a modern state, Afghanistan has unclear after the U.S. President Donald Trump witnessed few peaceful transfers of power. called off talks with the Taliban on September The desire to have a lasting peace and 2019.A peace agreement between the US and consolidate this important democratic the Taliban, which had been “agreed in tradition through elections led more than two principle” was due to be signed in Doha. On million Afghans to exercise their right to vote the other hand despite opposition from in presidential elections even under a volatile prominent Afghan leaders the presidential security situation after the suspension of peace elections were held but not without a talks, incessant Taliban threats and controversy. Former Afghan president Hamid widespread concerns of corruption. The Karzai described the logic of having an election Afghan Taliban had declared an all-out war in Afghanistan at this time as “asking a heart against the vote, threatening civilians, electoral patient to run a marathon”. Karzai has been staff and government forces with attacks. arguing against the rationality of conducting Taliban declared Afghan presidential elections elections this year. The Taliban called for a to be illegitimate and wanted the elections to boycott of the country’s 28 September be cancelled as a precondition to signing a presidential election, and threatened to attack peace accord with the Americans. A peace election rallies. The collapse of “peace talks” agreement leading to an interim government and the absence of a truly legitimate would mean that Ashraf Ghani government government have added to political uncertainty must be replaced. But Afghan President in Afghanistan peace process. Ashraf Ghani had strong objection to that as UNDERSTANDING POLITICAL he wanted to run again and remain in power COMPLEXITIE - PRESIDENTIAL for another five years. Ghani’s refusal to put ELECTION the prospects of a much-needed peace above An abrupt cancellation of the peace his desire to remain in power has caused

14 „ SACH „ OCTOBER—DECEMBER 2019 tension between him and Afghanistan’s major to the Camp David presidential retreat and international supporters and it has been at abruptly called off the event. He followed odds with the position of most of the Afghan this news by declaring that talks between public and political leaders. Earlier the critics the U.S. and the Taliban were “dead” in argued that Ghani’s decision to hold elections effect scuttling the more important at this uncertain juncture in the conflict negotiations among Afghans that were to resolution process could seriously undermine follow. The peace agreement finalised “in long-term prospects for peace. principle” after nine rounds of US-Taliban The September 28 presidential election negotiations in Doha, Qatar was expected to was embroiled in controversy due to include an initial withdrawal of more than accusations and counter-accusations of a third of the 14,000 U.S. troops in misconduct and fraud. Claims of victory by Afghanistan in exchange for a Taliban rival candidates have already raised serious promise to not let the country become a question marks over the transparency of the base for global terrorist attacks. The Taliban entire electoral process. A series of delays was also expected to make a commitment to caused by technical difficulties with the open power-sharing talks with the US- biometric data systems used for the first time backed Afghan government and agree to a during these elections resulted in widespread cease-fire. It also included a tight timeline of concern among scholars and policymakers two weeks to kick-start intra-Afghan talks along with Afghan civil society, who saw this before the Afghan presidential elections election as a litmus test of Afghanistan’s scheduled on September 28. democratic maturity and endurance. The The withdrawal agreement has been September 28 vote gained importance since criticised by Afghanistan’s president, Ashraf the collapse of the peace talks, as the Ghani, whose government was excluded negotiations could have led to the creation of from the talks as a condition of the Taliban an interim government, which now seems to sitting down at the table. He had opposed be a more distant prospect. However, given suggestions that an interim government be the current political dynamics in Afghanistan formed to implement a peace plan, and he it appears that the election seems unlikely to expressed concern that a hasty U.S.-Taliban bring the peace sought by Afghans, tired of deal could come at the expense of Afghan an increasingly brutal war, or an easy exit for democracy and freedoms. In Afghanistan, the United States, seeking to end its longest the agreement was widely perceived as a military engagement. sell-out and a betrayal of Afghanistan to the US-TALIBAN PEACE TALKS- Taliban and Pakistan. Activists had also said THE UNINTENDED CONSEQUENCES a US withdrawal would have dire The prospect of a negotiated end to implications for ordinary Afghans, as it is the war in Afghanistan involving talks with most likely to jeopardize hard-won gains Taliban currently faces the challenges posed such as constitutional rights, citizens’ rights by competing agendas. Nearly a year of and democratic institutions. They expressed intensive peace building negotiations by the fear that if successful, it could pave the way U.S. government led by Zalmay Khalilzad, for a dominant position for the Taliban in the Special Representative for Afghanistan any future dispensation before they took over Reconciliation (SRAR) had brought the draft power altogether and pushed Afghanistan of a negotiated settlement of the conflict towards instability and even a civil war between U.S.-Taliban to the verge of worse than the intra-Mujahideen fighting of signature. Then, on 7 September 2019, the 1990s with unpredictable consequences. Trump upended plans to seal the deal, tweeting that he had invited Taliban leaders Continued to page 19

OCTOBER—DECEMBER 2019 „ SACH „ 15 India: Babri Judgment and Portents for Future

By RAM PUNIYANI, INDIA

THE Supreme Court judgment on Babri at Ramchabutara and other aspects of Mosque-Ram Janmbhumi dispute gave the religious significance.” And so the verdict that the whole land where the judgment! mosque stood from 1528 to 6th December PRELUDE TO JUDGMENT 1992 be given to the ‘Hindu Side’, Ram There was a great mobilization of Janmbhoomi Nyas, set up by VHP. Just to armed forces, police in anticipation of recall it was demolished in broad day light violence, either celebratory or due to protests by the RSS combine led by Lal Krishna against the judgment. Fortunately there has Advani, Murli Manohar Joshi and Uma been no violence. One recalls that after Babri Bharat on that day. As per verdict demolition in 1992, the violence was Government should make a trust which triggered in Mumbai by the celebratory should supervise the temple construct on procession led by Shiv Sena. While from and Muslims, Sunni Waqf Board, should be ‘Hindu Side’ the likes of Lal Krishna advani, given five acres of land in a prominent are feeling vindicated, the most Muslims site in Ayodhya. The SC conceded that have to reconcile to the Court verdict for the Namaz was being conducted at the more reasons than one. As far as the nature site right till 1949 when the Ram Lalla of judgment, the one former judge put it in idols were installed in the mosque in the a bet possible way. middle of the night in a criminal way. The Retired Justice Ganguly put it “As a logic of SC is that from 1856 the place student of Constitution, it is difficult from was associated with birth of Lord Ram. me to accept it.” Legal luminary Faizan The evidence for this is not cited, the only Mustafa, Vice Chancellor of NALSAR Law basis here is that Hindus regarded it as University, states that “Ayodhya Judgment is the birthplace of Lord Ram! The Court a setback to evidence law.” Seen in the long has held that the claim of Muslims on well documented history of the Babri Mosque land of inner court yard is not amenable it becomes clear that the judgment does not to adverse possession in favor of mosque. match to the known history of the Mosque And that Muslims have not been able to and the happenings around it. While one present the evidence that they were in concedes that this judgment will bring to a exclusive possession of inner Court yard, closure one long and painful chapter of prior to 1857. As per the Court “Hindus contemporary Indian history. The hope is have established a clear case of possessory that other such mosques, which have been title to the outside Courtyard, by virtue of on the demolition list of RSS combine, will long continuous and unimpeded worship not be taken up for such a treatment.

16 „ SACH „ OCTOBER—DECEMBER 2019 BACKGROUND of current time, which paved the way for A brief recap of the dispute is in order further moves by RSS combine. VHP took to understand the mechanism of how the up the campaign of construction of grand Babri Mosque issue was made controversial, Ram Temple at the site, claiming that Lord how a huge mobilization was made to Ram was precisely born at that spot. demolish it and what had been the political Through Ram Shila Pujan and other fallout of this well planned demolition, campaigns a faith was constructed all undertaken as a part of Hindu nationalist over. It was propagated that Lord Ram agenda. This criminal act of demolition was was born at that spot, there was a Ram a move which has been built around the Temple there, which was demolished by faith that it was a birth place of Lord Ram. Babar to build the mosque. We can see As such, Babar’s General Mir Baqi built right in current times as to how faith can Babri mosque in 1528. There was no dispute be constructed for political for goals. This around it till 1855, when the clash took faith was constructed through political and place between Bairagis and Muslims on the social maneuvers. issue of Chabutara (raised platform) outside Whether Ayodhya, where Lord is the Mosque. The British made a barricade supposed to have been born is the same between the inner Courtyard with three- Ayodhya, where mosque is located is a domed mosque and the outside area where matter of doubt. Topping it all even in many Hindu deities were located. The matter current Ayodhya there are many a temples never came up during freedom struggle which put forward similar claims which when whole nation was coming together to have been built at the birth place of Lord fight against the colonial forces. Ram. The issue in current times begins on It was popularized that the Babri the night of 22-23 December 1949, when mosque is a symbol of the ‘foreign rule’ and some elements forcibly broke the locks of the of atrocities against Hindus by the Muslim mosque and installed Ram Lalla idols in the rulers. This is further derivation of mosque. Till around this time Namaz was communal historiography which looks at the being offered there. After installation of the rule of Kings through the prism of religion. idols in an illegal manner, fearing future This historiography was introduced by trouble, the then Prime Minster Jawaharlal British to pursue the policy of ‘Divide and Nehru wrote to the UP Chief Minister G B Rule’. The Will of Babar to Humayun clearly Pant to get the idols vacated. The local spells out Babar’s policy towards Hindu District collector K K Nayyar did not comply temples. He advises to his son Humanyun and Pant did not take suitable action on not to break Hindu temples as majority of this. Same Nayyar later went on to join the the subjects are Hindus. BJP’s previous avatar, Bharatiya Jansangh. As pointed out, that there was a DECADE OF 1980s : temple at the spot, as such was part of ISSUE COMES TO FORE the British introduced communal In 1980s the RSS Combine became historiography. Mrs. A F Beevridge a more active and Ram Temple issue was British officer, while translating Babar’s brought to forefront. Reversal of SC memoirs had put a foot note that there judgment on Shah Bano gave it a boost. The may have been at least a part of temple locks of the mosque, which were put when on which the mosque was built. (From S. the idols were installed in surreptitious Gopal, Anatomy of Confrontation, manner in 1949, were opened under Penguin) This is the core seed which later different political pressures. on was blown for making the full fledged This was one of the biggest fallacies claim of temple, temple of Lord Ram,

OCTOBER—DECEMBER 2019 „ SACH „ 17 Temple of birth place of Lord Ram was DEMOLITUON AND VIOLENCE there. In a way demolition of this mosque The UP Chief Minister Kalyan Singh of in 1992 was the culmination of British BJP; had given the written undertaking to policy where by Muslim Kings were protect the mosque. Nearly three lakh Kar selectively presented as temple destroyers. Sevaks assembled in Ayodhya to do Kar Incidentally many Muslims Kings also gave seva, at the same time nearly twenty lots of donations to Hindu temples which thousand Kar Sevikas were also mobilized have been undermined and unstated in the for cooking and cleaning. As Kar Seva began prevalent notions of History. the police and other forces withdrew from BJP TAKES OVER TEMPLE MOVEMENT: the site and in a planned way the mosque LAL KRISHNA ADVANI was demolished in broad day light in five Duly, BJP took over the campaign and a half hours. Congress has its own from VHP and Advani started a Rath share of blame in this demolition as the then Yatra from Somnath to Ayodhya. The Rath Prime Minster Narsimha Rao locked himself Yatra was followed by communal violence in Puja room as Mosque was being en route. The polarization in the society demolished. In a show of sorrow, shedding started deepening the hatred against crocodile tears same Narsimha Rao, after the Muslims increased. One can say the demolition woke up and stated that Mosque polarization among the Hindus and will be restored at the same place. Muslims was taken to higher level by the During demolition the cheering crowd Ram Temple issue, the consequent Rath led by Advani, Murli Manohar Joshi and yatras, and other programs undertaken by Uma Bharati gave the slogans, Ye to Keval RSS and its affiliates. During Rath Yatra; Jhanki hai Kashi Mathura Baki hai (This is Advani was arrested in Bihar by Lalu just the beginning, Kashi, Mathura will Prasad Yadav. Still many volunteers follow) A makeshift Ram Temple was built reached the Mosque and to prevent the there illegally. damage to mosque; Mulayam Singh Yadav, The crime of Babri demolition was the then Chief minister had to get the investigated by Liberhan Commission, which firing done, leading to tragic death of opined that it was a planned act led by many. Mulayam Singh Yadav was Advani and company. The guilty of Babri presented as Mulla Mulayam, after this demolition have not been punished so far. episode which was triggered as a This demolition was followed by massive culmination of Rath yatra. violence particularly in Mumbai and also in Huge propaganda followed against the other cities like Surat and Bhopal. Over atrocities of Muslim kings. In the aftermath thousand innocent lives were lost, majority of Mandal commission implementation by victims being Muslims. The BJP started VP Singh in 1990, the response to Ram becoming electorally stronger after this. It Temple campaign started going up. Advani had two MPs in 1984 elections. As Yatras himself stated that the temple campaign is around the issue began, Babri demolished a political one. The faith of birth place of and violence started going up, BJP’s electoral Lord Ram at Ayodhya where Babri Mosque power started zooming up, leading it to the stood is of recent origin, only few decades seat of power in 1995 and in due course it old. The plan was made to do Kar Seva (i.e. become the largest political party in the demolition of Babri Mosque) on 6th December country. That Ram was born at that spot 1992, under the guise of Kar Seva. became such a part of people’s faith that Interestingly 6th December, the anniversary even the Allahabad High Court in its of Bhimrao Ambedkar, was chosen for the judgment in 2010, kept this in mind while demolition. dividing the land into three parts. Since

18 „ SACH „ OCTOBER—DECEMBER 2019 1992 demolition in every subsequent election, and hope that such issues should not be Ram Temple has been the part of BJP’s raked up, as such history is mired in electoral agenda. With BJP assuming power, different confusions and there also incidents its parent organization RSS also started where Buddhist Viharas were demolished by expanding at double the speed. Ram Temple Brahmnical reaction against Buddhism. campaign changed the national priorities. Country can’t afford such agenda as the The priorities of health, education, children dying in hospitals for lack of employment, dignity have been replaced by oxygen, youth not getting suitable identity issues like Cow-Beef, Ghar Wapasi employment and farmers worsening plight and love jihad. urges us to focus on the issues of present PORTENTS FOR FUTURE and not to create issues which retard the Where do we go from here? Will social progress and divide the society. The Muslims accept the five acres of land as Constitutional guarantees of equality and compensation? There are some voices in the status quo in matters of places of worship community to reject this offer, while some need to be followed. The whole episode of others are arguing that the land should be idol installations to Babri demolition to the accepted and a College or Hospital should accompanying communal violence and be built at that site. While one of the leaders polarization should never be repeated is the of demolition squad Dr. Murli Manohar Joshi optimistic hope. The country will adopt the is saying that Kashi and Mathura should path of communal harmony as represented not be taken up, there are others in the RSS by likes of Mahatma Gandhi and Maulana combine like Vinay Katiyar, who are Abul Kalam and focus on issues of average invoking that now Kashi and Mathura issues people will be taken up in the right earnest. should be brought to the fore. Can one pray Courtesy : Communal Watch

Afghanistan Peace Process: Prospects and Roadblocks

Continued from page 15 the way for the Taliban to shape the political order. It will not only oppose the values of THE CHALLENGES AHEAD democracy cherished by Afghans but also The major flaw in the current peace undermine the struggle of Americans and their process is that it should have been preceded international partners for the protection and by the domestic consensus between various promotion of women’s rights and freedoms stakeholders. Withdrawal strategy must be fought for since 2001. Afghan society is a aligned with Afghanistan’s development complex one with multiple ethnic and political priorities in infrastructure, agriculture, groups. Therefore, any long-lasting peace extractive industries, private sector and agreement has to be comprehensive and one, human capital development, to help generate which includes the participation of Afghans greater revenue, continue delivering services from all walks of life including political and create long-term jobs. Without guarantees parties, civil society, the central government, to safeguard the achievements of the past 18 and tribal chiefs. years, any peace agreement will only clear

OCTOBER—DECEMBER 2019 „ SACH „ 19 Criminalising Dissent : What About Muzzling Opinions?

By QADARUDDIN SHISHIR, BANGLADESH

HOLDING or gains Abrar Fahad, a expressing opinions young Buet student, that do not go along had to sacrifice his the lines of the State is precious life on criminalised by law in October 7. He had many countries committed a “crime”, including ours. In at least in the eyes of addition, the State the killers, by posting often translates here as his personal opinion “people in power”. So, on Facebook that was having differences of deemed not in line opinion with “people with the ruling party in power” can land narrative. Certainly, anyone in serious Abrar is not the only trouble. Not one in the list of surprisingly, this has victims of this kind, been happening for but the latest and one years and under of the most different governments unfortunate. in Bangladesh. In the aftermath Numerous dissenting voices had to pay—of of Abrar’s gruesome killing by members of course with the help of laws that have earned the ruling party’s student wing, top the labels “draconian” and “repressive” from government minister and Awami League rights activists. general secretary Obaidul Quader said, “You When the State promotes suppression can’t just beat someone to death for having of dissenting voices in such a systematic way, a different opinion.” He did not say, “You what would be its implication in the greater can’t deem someone to be criminal for society? Obviously, this sentiment trickles having a different opinion.” The minister’s down to the public. People, especially those statement was rightly and cautiously who feel connected with power circles, can worded. The laws of the land do not permit take this as an opportunity to assert anyone to “just beat someone to death for themselves and score some extra points for having a different opinion”. But it permits further political gain. This also serves the cause incriminating anyone “for having a different of the State to muzzle dissent. In this game of opinion”.

20 „ SACH „ OCTOBER—DECEMBER 2019 In 2018, Amnesty International made a May this year, Human Rights Watch said, statement regarding the Digital Security Act “The Bangladesh government should stop (DSA)—a draconian law massively criticised locking up its critics and review the law to by international bodies,—”The new Act is ensure it upholds international standards on deeply problematic for three major reasons: the right to peaceful expression.” ambiguous formulation of multiple sections Suing against dissenting voices, that are vague that they may lead to including journalists, has become a subject of criminalising of legitimate expression of competition among the government devotees; opinions or thoughts; broad powers granted 84 cases were filed against the editor of the to authorities, which are not clearly defined leading English daily of the country. and provisions which allow for removal or Another dimension has been added to blocking of content and the seizure/ search stifling dissent in Bangladesh in the last few of devices without sufficient safeguards.” years as the country saw a wave of killing of So, possible criminalising of legitimate bloggers for writings that were deemed expression of opinions or thoughts is at the inappropriate by the conservative section of core of a law and it wasn’t changed despite the society. However, those incidents were waves of criticism by rights activists and claimed by religious extremists. journalists in the country and abroad. Rather, Taking all this into consideration along DSA was used indiscriminately to stifle critical with the existing culture of impunity enjoyed voices. by criminals connected to the ruling party, During last year’s road safety movement and the government’s hunting of dissenters, by the school students, Amnesty International there may be a growing sense in pro- observed about the draconian Information and government party cadres that targeting people Communication Technology (ICT) Act, which with opposing ideologies or opinions can be a has been replaced by DSA, “Section 57 has good way for showing off loyalty. To them, long been used as an instrument to criminalise being in the opposite side of a debate is a people for freely expressing their views and “crime”, writing one’s views on Facebook is opinions.” an “offence”, and that’s why they called Abrar At that time prominent photographer, Fahad into the “torture cell” to interrogate Shahidul Alam also became a victim of this him and find out who else shared his thoughts law. PEN International then wrote, “Shahidul and opinions. was taken away because in a few posts on Most importantly, this was not an social media, he has been vocal and critical of isolated incident in Buet; as media reports the government’s human rights record. For revealed the practice was going on for some exercising those legitimate rights, he is being time and the victims were not served justice punished.” after they reported these incidents to the There were recurrent reports of arresting university authorities. Why were they silent? people for their Facebook posts. University Why were the university authorities afraid to teachers, government employees, among act against Chhatra League’s activities that others, have been punished for expressing went on for years? personal opinion on social media that hurt So, who is to blame for Abrar’s killing? the feelings of ruling party men. In recent Those who killed him? Or those who did not years, a number of cases were filed centring take any action to save him despite knowing social media posts critical of the government. what was going on? Or is it the state to blame Mostly filed by government loyalists against that formulated laws criminalising dissent and dissenters, currently there are hundreds of encouraging the muzzling of critical voices? cases to deal with in the Cyber Tribunal. After three persons getting arrested in such cases in Courtesy : Daily Star

OCTOBER—DECEMBER 2019 „ SACH „ 21 CHAPTER : X

Poetry’s Dream Work

By CHRISTOPHER CAUDWELL

Continued from previous issue images of his dream, without reference to another reality, so the reader of poetry lives IN an earlier chapter we in the words of the poetry, without stated that modern poetry reference to the external world. The poet’s was composed of words, world is his world. As he reads the poem was non-symbolical, he feels the emotions of the poet. Just as the irrational, concrete, pythoness or bacchante speaks for the god characterised by in the first person, so the reader under the condensed affect, and influence of poetic illusion feels for the poet rhythmical. Investigating in the first person. dream we found that as The images of dream, like the ideas of compared with other forms of phantasy it poetry, are concrete. In each dream, and in also was non-symbolical, and irrational. each poem, the memory-image and the Poetry is composed of words; dream is word play a different part, and therefore composed of memory-images. Dream-images have different meanings. Dreams and poems do not follow rational laws drawn from are inconsistent among themselves. Each external reality, but, as psycho-analysis dream and each poem is a world of its own. shows, the flow of images is explained by Poetry is rhythmical. Rhythm secures affective laws. the heightening of physiological Dream is neither directed thinking nor consciousness so as to shut out sensory directed feeling, but free – that is non-social perception of the environment. In the – association. Hence the associations of rhythm of dance, music or song we become dream are personal and can only be self-conscious instead of conscious. The understood by reference to the dreamer’s rhythm of heart-beat and breathing and personal life. The secret law of dream’s physiological periodicity negates the physical structure is the “dream-work.” rhythm of the environment. In this sense Poetic irrationality bears this sleep too is rhythmical. The dreamer retires resemblance to dream, that its flow of into the citadel of the body and closes the images is explained by affective laws; but it doors. is not “free” association as in dream. Poetic Why is “physiological” introversion feeling is directed feeling – feeling controlled more necessary in poetry than in story, so by the social ego. Poetic associations are that the poet accepts the difficulties of metre social. and rhyme? The answer is that introversion As the dreamer lives entirely in the must be stronger in poetry. By introversion

22 „ SACH „ OCTOBER—DECEMBER 2019 is not meant merely a turning-away from turning-away not from the immediate immediate environment – that could be environment of the reader but from the secured by sitting in a quiet study, without environment (or external reality) depicted in disturbance. Such introversion is equally the poem. Hence poetry in its use of desirable for all kinds of thought, for language continually distorts and denies the scientific thinking and novel-reading as well structure of reality to exalt the structure of as poetry, and it is not secured by the order the self. By means of rhyme, assonance or of the words but by an effort of alliteration it couples together words which concentration. Some people can have no rational connection, that is, no “concentrate” on a difficult scientific book or nexus through the world of external reality. a book of poetry in conditions where others It breaks the words up into lines of arbitrary cannot. This kind of introversion does not length, cutting across their logical therefore depend upon the order of the construction. It breaks down their words. No one has suggested facilitating associations, derived from the world of scientific writing by making it metrical. external reality, by means of inversion and But there is another aspect of every variety of artificial stressing and introversion. In introversion for scientific counterpoint. phantasy it is true that we turn away from Thus the world of external reality immediate environment, yet none the less we recedes, and the world of instinct, the turn towards those parts of external reality affective emotional linkage behind the words, of which the words rises to the view and are symbols. Ordinarily becomes the world of we see, hovering reality. The subject behind language, the emerges from the world of external object: the social ego reality it describes. But from the social world. in poetry the thoughts Wordsworth said are to be directed on to correctly: “The the feeling-tone of the tendency of metre is to words themselves. divest language, in a Attention must sink certain degree, of its below the pieces of reality, and thus to external reality throw a sort of half- symbolised by the consciousness of poetry, down into the unsubstantial existence emotional underworld over the whole adhering to those composition.” In the pieces. In poetry we same way Coleridge must penetrate behind reached out after a like the dome of many- conception to ours: coloured glass into the “Metre is simply a white radiance of the stimulant of attention” self. Hence the need – not of any attention for a physiological but a special kind of introversion, which is a attention – attention to

OCTOBER—DECEMBER 2019 „ SACH „ 23 the affective associations of the words the order of animals, etc). In novel-writing themselves. the words are arranged so that all other We have here a distinction between pieces of reality are excluded except the poetry and the novel which it is vital to piece required, and the emotional association grasp. In the novel too the subjective is to the resulting structure. Poetic writing is elements are valued for themselves and rise concerned with making the emotional to view, but in a different way. The novel associations either exclude or reinforce each blots out external reality by substituting a other, without a prior reference to a more or less consistent mock reality which coherent piece of reality, e.g. in novel- has sufficient “stuff” to stand between writing, in the phrase “the Indian Ocean” reader and reality. This means that in the the word “ocean” has been restricted to novel the emotional associations attach not specific geographical ocean, which then has to the words but to the moving current of emotional associations for the reader. In mock reality symbolised by the words. That poetry “the Indian sea” has a different is why rhythm, “preciousness,” and style are meaning, for the emotional associations are, alien to the novel; why the novel translates not to a particular sea but to the word so well; why novels are not composed of “Indian” and the word “sea,” which affect words. They are composed of scenes, each other and blend to produce a glowing actions, stuff, people, just as plays are. A cloudy “feeling” quite different from the “jewelled” style is a disadvantage to the novel-writer’s phrase. novel because it distracts the eye from the Of course there may be stretches of things and people to the words – not as poetic writing in a novel (for example in words, as black outlines, but as symbols to Proust, Malraux, Lawrence and Melville) or which a variety of feeling-tone is directly of novel-writing in poetry (the purely attached. For example when someone explanatory patches in Shakespeare’s plays), exclaims “Brute!” we do not think of animals but this does not affect the general and then of brutish qualities, but have a characteristics. The difference is so marked powerful subjective reaction suggesting that it explains the strange insensitivity to cruelty and clumsiness. This is a poetic poetry displayed by so many great novelists, reaction to a word; the other is a story and a similar fondness for bad novels on the reaction. part of so many great poets. This difference Because words are few they are what between the technique of poetry and the Freud called “over-determined.” One word novel determines the difference between the has many affective associations because it spheres of the two arts. has many “meanings” (e.g. the word “brute” to be continued... can mean a foolish person, a cruel person, Courtesy : Illusion and Reality

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