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Angarey; a Path-Breaking and Proscribed Anthology: Discourse Toeards Progressive Writers’ Association

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International Multidisciplinary e-Journal. 22774262. SJIF: 5.744. UGC Approved.(197-204) ANGAREY; A PATH-BREAKING AND PROSCRIBED ANTHOLOGY: DISCOURSE TOEARDS PROGRESSIVE WRITERS’ ASSOCIATION JOSHINA JAMWAL Ph.D RESEARCH SCHOLAR DEPARTMENT OF HISTORY UNIVERSITY OF JAMMU. Before we look at the uproar over the controversial anthology Angarey, let us look at the calm before the storm begin and then move at the furore created by its publication . And finally towards the sequence of events culminating in its ban and discourse towards the Progressive Writers' Association. The 1930s was a significant decade for Indians witnessing the publication of the controversial Angarey in 1932 and the formation of Progressive Writers' Association in 1936 which is dedicated to the realistic portrayals in literature. These writers deployed realism in complex and innovative ways and represent the stark realities of the present i.e. prevailing social problems which would persist in the post-colonial period.1 In 1932, Sajjad Zaheer ; one of the author of Angarey was a young man and had just returned to India after studying in England . During the course of his stay , he had come into contact with many progressive writers and thinkers from different parts of Europe . His combat zone was his own country where he dreamt of creating a world free from social , economic and religious exploitation. It was his friendship with like- minded people like Ahmad Ali , Rashid Jahan and Mahmud- uz- Zafar that made the publication of Angarey possible. Sajjad Zaheer had published a few short stories in some Urdu journals but publishing of Angarey remained his most cherished , emotional and ambitious project. 2 The controversial anthology of ten short- stories Angarey, (Live coals) contributed by four authors who were also involved with the Progressive Writers' Association. Many detractors and its enthusiastic supporters , saw Angarey as the result of cultural and intellectual contact with Europe. It would be such that both Sajjad Zaheer and Ahmad Ali had been studying in England at that time and both were drawn to the radical and avant- garde literary movements that were gaining momentum in the Europe at that time. 3 Angarey ; an anthology of ten short - stories appeared sometime in December 1932, from Lucknow. The collection of short stories contained five short- stories by Sajjad Zaheer , two by Ahmad Ali, two by Rashid Jahan and one of Mahmud- uz -Zafar. Angarey consisted of five short www.shreeprakashan.com [email protected], Vol-6, Issue-6, Jun-2017. Page 197 International Multidisciplinary e-Journal. 22774262. SJIF: 5.744. UGC Approved.(197-204) stories by Sajjad Zaheer namely " Neend Nahin Aati "( Sleep Does Not Come) , Jannat ki Bashaarat (The Ghad Tidings Of Heaven), Garmiyon ki Ek Raat ( A Summer 's Night) , Dulari and Phir Yeh Hungama (Again This Commotion); two by Ahmad Ali namely Baadal Aatae Nahin ( The Clouds Don't Come ) and Mahatavataon ki Ek Raat ( A Night of Winter Rain ); One short story by Mahmud-uz-Zafar called Jawanmardi ( Virility) and a story and play each by Rashid Jahan namely Dilli Ki Sair ( A Tour of Delhi ) and Parde ke Peeche ( From Behind the Veil) respectively.4 Angarey ; published in Urdu is a collection of different authors within one cover. Here, were a group of young writers who were thoroughly unorthodox , openly contemptuous of religion , social customs and desirous of social change . They were idealistic and impatient for radical change as they were against established traditions and conventions .5 Sajjad Zaheer contributed the greater portion of stories to Angarey but particular condemnation was directed towards two of these Neend Nahin Aatae ( Sleep does not come ) and Jannat ki Basharat ( Vision of Heaven). Both stories had a sexual theme but one invoked the idea of God , the koran and prostitutes. Ahmad Ali essays into the realms of poverty especially the poverty of Muslim women through veils of convention to expose the stark reality. This was sufficient ground for uproar within the United Provinces in particular and India in general . 6 The person who became the prime symbol and target of the campaign against Angarey was Dr Rashid Jahan . The religious zealots were unable to stomach the fact that it was a Muslim woman who was rebelling against them and writing about the woman's body. Even her name became Angareywali ( the Angarey Women) Rashid Jahan .7 She had made a pioneering inroad into the literary public sphere and speak not only about women's bodies and sex but also about modernity , science , progress , ethics and epistemology. She is the only woman in the quartet who penned two stories concerning the plight of married women - Dilli Ki Sair ( A Trip to Delhi) and Parde ke Peeche ( Behind the Veil). Rashid Jahan 's "Behind the Veil" is the bitter rant by a married woman who lives her life in seclusion and this story explicits domestic misery. 8 The Angarey’s entire project was troped as a unveiling of hypocrisy and hidden oppresssion . Rashid Jahan as a woman and a doctor wrote about gender , medicine and politics of space . She became an icon of the literary radicalism of Angarey ; decried by some and celebrated by others. In progressive families , she became a symbol of the emancipated woman but in conservative homes, an example of all the worst that can occur if a woman is educated and not kept in purdah. Rashid Jahan portrays the ghastly plight of the women behind the purdah .She also contributed a story which is an attack www.shreeprakashan.com [email protected], Vol-6, Issue-6, Jun-2017. Page 198 International Multidisciplinary e-Journal. 22774262. SJIF: 5.744. UGC Approved.(197-204) on the vanity of man who seeks to find an outlet at the expense of the weak and defenseless womanhood. 9 Mahmud- uz -Zafar ; who later married Rashid Jahan made a brief foray into fiction with his contribution to Angarey. His work , Jawanmardi attempts to examines how gender identities are shaped by social institutions as well as the ways in which the gendered subject engages with those institutions. Mahmud -uz- Zafar 's lone contribution to Angarey was the short story "Jawanmardi" (Manhood) which parodies the supposed modernity and superiority of an English educated Indian man who seeks to impregnate his wife inspite of his illness.10 The publication of Angarey is truely a constant struggle against injustice and inequality and hope in social upliftment. The young group of writers of Angarey challenged not just social orthodoxy but also the traditional literary narratives and techniques . It is an attempt to represent the individual mind and its struggle .11 Each of the ten pieces ; dealt with the lives of the most disenfranchised, disempowered and downtrodden. This is the single most important contribution in literary terms which opened the doors for many writers . Angarey was not just a mere collection of short-stories but a sophisticated protest against established traditions and conventions . It was a declaration of a path- breaking testament and was first published in December 1932 by the Nizami Press, Lucknow. In March 1933, the government of United Provinces banned Angarey . However, even after Angarey was proscribed , the four young contributors to the volume - Sajjad Zaheer , Ahmad Ali, Rashid Jahan and Mahmud -uz -Zafar refused to apologize for it.12 However, rather than being cowered by this censorship and harassment , the writers refused to go into hiding or issue an apology . They leave it to float or sink of it. They are not afraid of the consequences of having launched it. From this, it is quite clear that not only were the writers refused to admit any wrongdoing but they were also in no mood to compromise. They stand for the right of free criticism and free expression in all matters of the highest importance to the human race in general and the Indian people in particular. 13 Instead a statement was issued to the press from Delhi and was drafted by Mahmud -uz-Zafar and signed by him on behalf of all the four authors. They were of the opinion that they have chosen the particular field of Islam not because they bear any special malice but because being born into that particular society ; they felt themselves better to speak and were more sure of their ground there. 14 www.shreeprakashan.com [email protected], Vol-6, Issue-6, Jun-2017. Page 199 International Multidisciplinary e-Journal. 22774262. SJIF: 5.744. UGC Approved.(197-204) On 5th April 1933, Mahmud- uz -Zafar wrote an article , " In the Defence of Angarey" for "The Leader" , a newspaper published from Allahabad. The piece was also reproduced in some other papers, including the "Hindustan Times" subtitled ; " Shall we submit to gagging?". It lashes out against the muzzling of free speech. The article is neither an apology nor an expression of fear. On the contrary , it reiterates the 'Inner Indignation " against the sorry scheme of things" that had found expression in Angarey . It ends with the formation of a league of progressive authors which should bring forth similar collections from time to time both in English and vernaculars of our country.15 It is evident that none of the four writers of the collection were at any point oblivious of the social and political chastisement that would follow its publication . Nonetheless, they had underestimated the severity and extent of hostility it actually generated. Ahmad Ali affirms that we knew the book would create stir but never dreamt that it would bring the house down. The writers were condemned at public meetings and the bourgeois families hurried to dissociate themselves from them ...... they were lampooned and satirized and condemned editorially and in pamphlets....
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