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Angāre and the Founding of the Progressive Writers' Association Author(S): Shabana Mahmud Source: Modern Asian Studies, Vol Angāre and the Founding of the Progressive Writers' Association Author(s): Shabana Mahmud Source: Modern Asian Studies, Vol. 30, No. 2 (May, 1996), pp. 447-467 Published by: Cambridge University Press Stable URL: http://www.jstor.org/stable/313015 Accessed: 23-07-2016 23:56 UTC Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://about.jstor.org/terms JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Cambridge University Press is collaborating with JSTOR to digitize, preserve and extend access to Modern Asian Studies This content downloaded from 128.95.104.109 on Sat, 23 Jul 2016 23:56:02 UTC All use subject to http://about.jstor.org/terms Modern Asian Studies 30, 2 (1996), pp. 447-467. Printed in Great Britain Angare and the Founding of the Progressive Writers' Association SHABANA MAHMUD The British Library The book Angare,l a collection of ten short stories by Sajjad Zahir, Rashid Jahan, Ahmed 'All and Mahmuduzzafar published in Luck- now in December I932, marks a major turning point in the history of Urdu literature. Acting as a powerful catalyst, it initiated a major change in the form and content of Urdu literature and helped to lay the basis for the establishment of the Progressive Writers Association, the most significant Urdu literary movement of the twentieth century. Angare was 'the first ferocious attack on society in modern literat- ure', writes 'Azlz Ahmed, 'it was a declaration of war by the youth of the middle class against the prevailing social, political and religious institutions.'2 Angare came as an act of defiance against all traditional norms. It deliberately jettisoned much of the traditional language of Urdu literature and introduced new styles. Drawing inspiration from the writings of James Joyce, Virginia Woolf and D. H. Lawrence, and in some cases from Marxist writings, the young writers experi- mented with new techniques of writing which aimed at a more direct impact in its stark and unvarnished portrayal of human existence. The stories of Sajjad Zahir and Ahmed 'Ali railed at enslavement to social and religious practices based on ignorance, and at the disgrace- ful acquiescence in foreign rule, and protested against the inequalities in Indian society and its economic ills. In their stories, Rashid Jahan and Mahmuduzzafar exposed the enclosed and oppressive world of Muslim women enslaved to their husbands' demands and outworn religious and social dogmas. There was an element of youthful fervour in the writings of Angare, and the stories displayed some immaturity. The young writers, freshly graduated from distinguished universities (Sajjad Zahir and Mahmu- duzzafar had returned from Oxford), were ready to take on the world. Angare has been reprinted with an extensive introduction by Shabana Mahmud, Angare, ekjaiza (Sweden: Bokforlag Kitabiat, 1988), i34p. 2 'Aziz Ahmed, Taraqqi pasand adab (Hyderabad [Deccan], I945). oo26-749X/96/$7.50+o. o ? I996 Cambridge University Press 447 This content downloaded from 128.95.104.109 on Sat, 23 Jul 2016 23:56:02 UTC All use subject to http://about.jstor.org/terms 448 SHABANA MAHMUD Ahmed 'All, the only one of these authors alive today, writes: '... We were filled with a zeal to change the social order and right the wrongs done to man by man . we dreamed of winning for Urdu and the regional languages the same respect and for the Indian people the same dignity which other civilized languages and societies enjoyed'.3 The initial reaction from both the religious and the civil establish- ment to the publication of Angdre was one of outrage. Newspapers and journals published angry editorials and articles denouncing the book.4 The Hindustan Times of 21 February I933 carried an article entitled Urdu Pamphlet Denounced: Shias gravely upset, quoting a resolu- tion passed by the Central Standing Committee of the All India Con- ference, Lucknow, which declared that the meeting 'strongly con- demns the heart rending and filthy pamphlet called Angdre ... which has wounded the feelings of the entire Muslim community by ridicul- ing God and his Prophets and which is extremely objectionable from the standpoints both of religion and morality. The Committee further strongly urges upon the attention of the UP Government that the book be at once proscribed.' The Urdu press wrote against the book at length. Thus Medinah, published from Bijnor, wrote in its issue of 13 February I933: We are grateful to exalted God that he has allowed us to live in a remote township to perform the duties ofjournalism, a township which is safe from the piety-destroying and faith-removing elements of civilization, where nei- ther the gaities and frivolities of youth and poetry strike with lightening the granary of patience and steadfastness, nor the tumultuousness of beauty breaks the bonds of faith, and where the fierce and fiery winds of atheism and apostasy cannot burn the rose-garden of faith and religion. No calamity can reach the seclusion of solitude. In our little world there are neither theatres nor cinemas, nor gatherings of dance and music, nor the tumult of atheism and apostasy. There are no reprehensible attempts at distressing the religious nor are there throngs of thieves and highwaymen intent on robbing us of the wealth of our dear faith. Praise be to God that we are to a large extent protected from the frivolities of the world. Alas from time to time journalism acquaints us with some of the mischiefs to which the sons of Adam are prey, and after making their acquaintance it becomes difficult for us to sustain our patience and stead- fastness ... 3 Ahmed 'Ali, 'The Progressive Writers Movement and Creative Writers in Urdu', in: Marxist Influences & South Asian Literature, ed. Carlo Coppolla (Michigan, i974), p. 36. 4 I give the Urdu originals in Appendix I. I would like to acknowledge my thanks to Ahmed 'Ali for producing the copies of the Urdu newspaper cuttings, and to Ralph Russell for all the help he has given me in the preparation of this article. This content downloaded from 128.95.104.109 on Sat, 23 Jul 2016 23:56:02 UTC All use subject to http://about.jstor.org/terms 'ANGARE' AND URDU LITERATURE 449 It goes on to talk about the stories: ... We could not find in them any thing intellectually modern except immor- ality, evil character and wickedness. To mock at the creator of the world, to ridicule religious beliefs and to make indecent jokes are the main charac- teristics of this bundle of filth. There is no regard for the greatness and majesty of God nor any respect for the sanctity and honour of prophets, nor any respect for human dignity. Instead one finds a bold and shameless display of every kind of foul language ... It is worth noting that not all the Urdu papers were so immoderate in their tone. Thus Paydm published from Aligarh, wrote on 5 March I933: ... In this respect the attitude of religious leaders is exceedingly misleading and incorrect. Condemnation, proscription and legal action are no answer to blasphemy and atheism. How ironic that the very people who claim the right of free speech from the Government are not willing to concede the same right to their countrymen. The result of this is that fire keeps kindling unnoticed and bursts into flames when it gets a chance. If truth is with religious leaders, why do they get flustered by one attack of heresy and blasphemy? If the religious belief of the common man is such that he gets misled by a handful of people, then the responsibility for this load of sin cannot be placed on anyone's shoulders except those of the religious leaders. The irreligious cannot be opposed with these weapons. When a man has no plausible answer to a question he gets annoyed and enraged. Such anger and rage can silence criticism for some time but the question still remains. The progress of the human mind cannot depart from the path of research. This is a futile effort. It is hoped that the leaders of the community will try to provide satisfact- ory answers to the problem underlying Angdre ... And Sarguzasht of 24 February I933 wrote: ... The only difference is that if you claim to be champion of Islam, you should set a correct example of Islam; because Islam is a light which is an enemy of darkness. If we had followed this [true] Islam, we would not be in this situation today. In this they [the writers of Angdre] are much less to blame than us. It is a primary duty of those who are offended by this dirty literature to become real examples of true Islam ... Maulvis issued fatwas (decrees) against the book and the authors. On the floor of the Assembly of the United Provinces questions were asked and demands made for its proscription. Funds were collected for the prosecution of the authors, and the punishments suggested for them included 'stoning to death' and 'hanging by the neck'. Nevertheless, on 15 March I933, the book was banned by the Gov- ernment of the United Provinces under section 295A of the Indian Penal Code, which reads, This content downloaded from 128.95.104.109 on Sat, 23 Jul 2016 23:56:02 UTC All use subject to http://about.jstor.org/terms 450 SHABANA MAHMUD Whoever, with deliberate and malicious intention of outraging the religious feelings of any class of His Majesty's subjects, by words, either spoken or written, or by visible representations insults or attempts to insult the religion or the religious beliefs of that class, shall be punished with imprisonment of either description for a term which may extend to two years, or with fine, or with both.5 As was the practice, all but five copies were destroyed by the police.
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