Saraiki Poet Rifat Abbas refuses the Pride of Punjab Award for Punjabi Poetry

rifat-abbas

All admiration and support to poet/educator Rifat Abbas for taking this action in favour of his mother language at this year’s International Mother Language Day.

“I’ve no moral ground to accept the award; I refuse it due to three main reasons: being a poet, being a Seraiki nationalist and being a neighbor of small nations struggling against the suppression of Punjab,” said Mr Abbas. Explaining the reasons, he said that being a poet he had not rendered any service for the promotion of Punjabi language but his all services were for the promotion of Seraiki language.
dawn.com/news/1316216/seraiki-poet-turns-down-punjab-award

As a Punjabi writer, i much appreciate his insistence on the three points he has mentioned: that he is a Saraiki language poet who doesn’t like to be packaged as a Punjabi poet; that he is also a Saraiki nationalist demanding independent rights and resources for Saraiki speaking people; and, that the harsh oppression of Balochis and Sindhis being carried out by the Punjabi power-holders can not be ignored.

It is my experience that Pakistan’s Punjabi writers, mainly based in Lahore, hold the few resources available for mother languages in the Punjab, and their bigoted attitude does not allow them to listen to people like Rifat Abbas who for many years are saying that Saraiki is not Punjabi and that it is a distinct language with it’s own culture and geographic location. It’s understandable that Pakistan’s federal and provincial state structures would have a negative view of this position but why is it that Punjabi writers feel offended by it? Perhaps some vested interests and literary hegemonies are preventing us from supporting another writer’s stand for his mother language.

As Punjabis, who are we to judge if a language is a dialect of Punjabi when the representatives and speakers of that language are saying that it’s not? Because not only that Saraiki is not Punjabi but it also does have it’s own culture (a Punjabi, for example, will greet another Punjabi in a different way than a Seraiki will greet another Seraiki) and land. If we don’t acknowledge it, we are putting forward the same colonial concepts and aspirations that make us complicit now on the suppression being carried out by Pakistan’s Punjabi-led state structures against Balochis, Sindhis and Pashtuns- like we were complicit against Bengalis in the 60s and the 70s.

Uddari fully supports Rifat Abbas and other friends in Saraiki wasaib for their ongoing struggle to get recognition and rights for their language and culture.

Fauzia Rafique
gandholi.wordpress.com

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‘Hawawaan de Sanjh – ہواواں دی سانجھ’ by Harinder Kaur Dhahan

uddari-harinderdhahan-1

Vancouver diye seetlay hwa, toon Lhore val ve ja
apni nighhi nami, khushk hwa ch mila

Sukki sukki Thandh rahi Lhoriyan noon tarrpa
badl le ja urra ke, val Lhore de desha

Na toon lorrein passport, na toon lorrein visa
na lagnay dollar tere, na custom, security te sama

Tainun koi na vekh sakda, kern tainun mehsoos sada
toon taan vagdi vagdi, jhaT paar ker lawein haddan

Tainun sajjay khhabbay’ aggay pichhay, rok na koi sakda
toon shurk ker ke langein kolon, bin dassay thaun patta

Gurumukhi te Shahmukhi nain, sanjhan layan pa
toon ve rishta jorr le, sang Lhore de hwa

Saday piyaray naal dostaan, toon ve dosti nibha
hathein chhawaan kern tainun, saijal palkan te biTha

Vancouver deye seetlay hwa, toon Lhore val ve ja
apni nighhi nami, khushk hwa ch mila
..

Read the original in Gurumukhi
Hwawan De Sanjh

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ہواواں دی سانجھ
ہریندر کور ڈھاھاں

وینکوور دییے سِیتلے ہوا، توں لہور ول وی جا
اپنی نگھی نمی، خشک ہوا چ ملا

سُکّی سُکّی ٹھنڈ رہی لہوریاں نوں تڑپا
بدل لے جا اُڑا کے، ول ہور دی دِشا

ناں توں لوڑیں پاسپورٹ، ناں توں لوڑیں وِیزا
نہ لگنے ڈالر تیرے، نہ کسٹم، سیکیوریٹی تے سما

تینوں کویئ نہ ویکھ سکدا، کرن تینوں محسوس صدا
توں تاں وگدی وگدی، جھٹ پار کر لویں حدّاں

تینوں سجّے کھبّے، اگّے پِچھے، روک نہ کویئ سکدا
توں شُرک کر کے لنگھیں کولوں، بِن دسّے تھَوں پتہ

گورمُکھی تے شاہ مُکھی نیں، سانجھاں لیاں پا
توں وی رشتہ جوڑ لے، سنگ لہور دی ہوا

ساڈے پیارے نال دوستاں، توں وی دوستی نِبھا
ہتھیں چھانواں کرن تینوں، سیجل پلکاں تے بٹھا

وینکوور دییے سِیتلے ہوا، توں لہور ول وی جا
اپنی نگھی نمی، خشک ہوا چ ملا
..

مینوں اپنی ماں بولی پنجابی نال بے حد پیار ہے۔ وینکوور دے خالصہ سکول چ پنجابی پڑھاون دا سبھاگ وی پراپت ہویا۔ ہُن وی ہر اِتوار گوردوارے وچ بچیاں نوں پنجابی پڑھا کے خوشی محسوس کردی ہاں۔ پنجابی ساہت کویتاواں، کہانیاں تے ناول بڑے شوق نال پڑھدی رہندی ہاں۔ کدی کدی دھارمک کویتا لِکھ کے گوردواریاں چ پڑھن دا موقعہ وی ملدا رہندا ہے۔ میں اک پرمانت یوگا ادھیاپک (سرٹیفایئڈ یوگا ٹیچر) وی ہاں۔ ایہہ سِکھیا میں لنگارا کالج توں حاصل کیتی ہے۔

ڈھاھاں إنٹرنیشنل پنجابی لِٹریچر پرایئز نال میریاں بھاوناواں اتے سیواواں جُڑیاں ہویئاں نیں۔ نومبر ۲۰۱۳ وچ اسیں ڈھاھاں پرایئز دا اعلان کرن لئی لہور گئے سی۔ اوتھوں ایس قسم دی کویتا لکھن لیئ مُڈھلی پریرنا مینوں لہوریاں ولوں ساڈے لئی پیار، ستکار تے مان وچوں ملی۔ اوندے سیال پتہ لگیا کہ لہور دے لوک ٹھنڈیاں تے خشک ہواواں توں پِیڑت ہن۔ اک دن سیر کرن ویلے گرمی نال میریاں تپ رہیاں گلّاں نوں جدوں وینکوور دی سمندری ہوا نے چھویا تے اک انوکھا جیہا سکون ملیا۔ اوسے ویلے میرا دل وینکوور دی سیتل ہوا نوں لہور دی خشک ہوا نال سانجھ پیدا کرن لئی پکار اٹھیا۔

Read the above in Gurumukhi

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‘KarmaaN Maari – The Ill Fated’ a poem by Shehnaz Parveen Sahar

An Urdu poem in English and Punjabi.
Punjabi shahmukhi
Punjabi roman
Urdu
English

photofromshenaz

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Punjabi Shahmukhi >

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کرماں ماری

ہنے ہنے
میں فیر
اوس محفل
توں
نس آئی آں
جتھے رفو،زاہدہ ،عرشی، ٹیبی
میرے
آل دوالے
بیٹھیاں میرے لہنگےاتّے
چمپا گوٹا لا رہئیاں نے
میرے ہتھیں
شگن دی مہندی
متھےاتے
جھومر ٹکہ
لا رہئیاں نے
بابل والے گیت وداعی
گا رہئیاں نے
ویکھو سب دیاں ونگاں ویکھو
چھنک کھنک کے
ایہہ وی سنگت پا رہئیاں نے

ایہہ سب کُج پر کاہدے لئی اے

جھلییو
تسی تے کج وی جاندیاں نئیں
اگے اگ دا
کرماں ساڑدا
لال سمندر
ٹھاٹھاں ماردا آ ڈُھکیا اے
انج کرنا تسی
مینوں اپنے نال ای لے کے ٹرجانا

ایس توں پہل۔۔۔
گیت تہاڈےاگ وچ سڑ کے
پُھٹ پُھٹ روون
چیکاں مارن

اڑیو
میری گل تاں سن لئو
کتھے چلیاں
مڑ کےویکھو
واپس آئو
سکھیونی
مینوں گل نال لائو
سن لئو اڑیو
خورے میریاں آوازاں
نوں کیوں نئیں سُن دیاں
اپنےسارے گیت نمانے لیندیاں جائو
ویکھوکسراں
میرے گل وچ بانہواں پا کے
چیکاں مار کے
رو پئے سارے

خورے مینوں کلیاں چھڈ کے
کیوں تسی ساریاں
ٹر گیئاں جے
پچھے اپنیاں آوازاں وی چھڈ گئیاں جے
اے آوازاں
میری جان دے پچھے پے گیئاں نے

گوٹے کرناں بھریاں چُنیاں دے نال
اتھرواں والیاں۔۔۔ اکھیاں نوں
کج ہوروی کنڈے مل جاندے نے
ہونٹ سدا لئی سل جاندے نے

اُتّوں تہا ڈ یاں کن من کن من آوازاں نے
ساہ لینا وی اوکھا کیتا

سنونی اڑیو
اک گل دسّو
آخر تسی اے ساریاں رل کے
اچی اچی
ہسدیاں کیوں جے؟؟؟

شہناز پروین سحر
..

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< Punjabi, roman

KarmaaN Maari
By
Shehnaz Parveen Sahar

Hunnay hunnay
maiN fer
oss mehfil
tooN
nuss aye aaN
jithay raffo, zahida, arshi, tabby
mere
aalay dwaalay
baithiyaan mere lehngay uttay
champa gotta la rahyaaN naiN
mere hatheeN
shagn dee mehndi
mathay uttay
jhoomar tikka
la rahyaaN naiN
babul walay geet vidaee
ga rahyaN naiN
vekho sab diyaN wangaN vekho
chhanak khhanak ke
eh ve sangat pa rahyaaN naiN

eh sab kujh per kahday laye ae
jhalliyo
tusseiN te kujh ve jandiyaN nahin
aggay agg da
karmaN saarrda
laal smundar
tthatthaN marda aa Dhukeya ae
inj karna tusseiN
mainuN apnay naal ee lae ke tur jana

ais toon pehlaN
geet tuhaday agg vich surr ke
phutt phutt rowan
cheekaN maran

Arreyo
meri gal te sunn lao
kithay chaliyaN
murr ke vekho
wapas aao
sakhiyo nee
mainun gal nal lao
sunn lao arreyo
khawray meriyan awazaN
nooN kiyuN nahin sunndiyaN
apnay saaray geet nomaanay laindiyaN jao
vekho kissraN
mere gal vich baNhwaN paa ke
cheekaN maar ke
ro pai saaray

Khawray mainuN kaleyaN chudd ke
kiyuN tueeiN saariyaN
Tur gayaN je
pichhay apniyaN awazaN ve chudd gayaN je
eh awazaN
meri jan de pichay paindiaN naiN

gottay kirnaN bhariyaN chuniyaN naal
athro valiyaN…. akhiyaN nooN
kujh hor ve kanday mil janday naiN
honT sada laye sil janday naiN

Sunno nee Arriyo
ek gul dusso
akhar tusseiN eh sariyaN rul ke
uchi uchi
hudiyaN kiyuN je????
..


Urdu, original >

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کرماں ماری

ابھی ابھی
میں پھر
اُس محفل سے اٹھ
بھاگی ہوں
جس میں
رفو، زاہدہ ،عرشی، ٹیبی
میرے
لہنگے پر چمپا گوٹا لگا رہی ہیں
میرے ہاتھوں پر مہندی
اور
میرے ماتھے
مانگ کا ٹیکہ سجا رہی ہیں
بابل کی دعائیں لیتی جا
گاتی جاتی ہیں
دیکھو
میری چوڑیاں دیکھو
ساتھ تمھارے
وہ بھی کچھ
گنگنا رہی ہیں

لیکن یہ سب
کیا ہے آخر
کیا تم کو کچھ خبر نہیں ہے
اس سے آگے
آگ کا دریا
کیسےٹھاٹھیں ماررہا ہے
مجھےیہاں سے لے جائواب
قبل اس کے
یہ گیت تمھارے
چیخیں ماریں
پھوٹ پھوٹ کر رونے لگیں سب
اور
ذرا تم رکو
بتائو
کہاں چلی ہو
کیا تم تک آوازیں میری پوہنچ رہی ہیں
سنو
میری آوازتو سن لو
مجھےبھی ساتھ میں لے کر جائو
مجھے اکیلا چھوڑ کے
ایسے
کیسے تم سب جا سکتی ہو
واپس آئو
آجائو ناں

کم از کم یہ گیت تمھارے
اپنے ساتھ ہی لیتی جائو
دیکھو یہ آوازیں میری
جاں لے لے لیں گی

تم اپنی
آوازیں چھوڑ کے چلی گئی ہو
یہ آوازیں تو
بلکل پاگل کردیتی ہیں
اور
گوٹا کرن بھرے دوپٹے سے
آنسو صاف کرو تو آنکھیں
اورسپنے
سب چھل جاتے ہیں
ہونٹ سدا کو سل جاتے ہیں
اوپر سے
تمھاری
آوازیں ہیں

سنو۔۔۔
یہ تم سب
آخراتنا
ہنستی کیوں ہو؟؟؟

شہناز پروین سحر
..

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< English

The Ill-Fated
By
Shehnaz Parveen Sahar

Just now
again i
ran away
from the gathering
where
ruffo, zahida, arshi, tabby
are tucking silver gold decorations on
my wedding gown
hena in my hands
and
on my forehead
a tikka in the parting of my hair
‘take the prayers of your parents with you’
they are singing
look
look my bracelets
are also
humming along
with you

But what is
all this
do you not know
how a river of fire
rages on and on
in front of me
take me with you
before the time when
your songs
become screams
burst into tears
and you
just stop for a moment
say
where are you going
can you hear me
listen
hear my voice
take me with you
leaving me alone
like this
how can you go
come back here
come back

Your songs at least
take them with you
i tell you their echoes will claim
my life from me

You left
leaving behind your voices
these voices can
make anyone insane
and
with a cloth of silver gold decorations
when the tears are wiped then eyes
and dreams both
get scratched
lips get sealed forever
and on top of it
your
voices

Listen…
you all!
Why is it that you
laugh so much?

From Urdu by Fauzia Rafique
..

photo-shenaz

Shehnaz Parveen Sahar: An acclaimed poet from Pakistan.

 Photos from Sahar’s Facebook Page

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‘Dhol ڈھول ‘ – Punjabi poem by Zubair Ahmad

Milna ee taaN mil
ais jahanay
jewndi jaanay
haal gharri vich
aisay saaNheiN
aj de raateiN
aissay pal
mil
milna ee taaN mil

Rooh de baNheiN
akhh de saaheiN
yaad gali vich
ossay nukarray
jithay chad aye saaN
dil
milna ee taaN mil

Dharti ghumdi
badal nachday
paer hawa-eiN
udday udday
asmaaneiN gaye
mil
milna ee taaN mil
..

ڈھول

ملِنا ای تاں مِل
ایس جہانے
جیوندی جانے
حال گھڑی وچ
ایسے ساہیں
اج دی راتیں
ایسے پل
مِل
ملِنا ای تاں مِل

روح دی باہیں
اکھ دی ساہیں
یاد گلی وچ
اوسے نُکڑے
جتھے چھڈ آئے ساں
دِل
ملنا ای تاں مِل

دھرتی گھُمدی
بدل نچدے
پیر ہوائیں
اُڈے اُڈے
اسمانیں گئے
مِل
ملِنا ای تاں مِل

..

From Zubair Ahmad’s new collection of poems ‘Sadd’ (Call), Sanjh Publications, Lahore 2012

Contact Zubair
kitab.trinjan@gmail.com
https://www.facebook.com/zubair.ahmad.73
https://www.facebook.com/groups/KitabTrinjan/?fref=ts

uddariblog@gmail.com
https://www.facebook.com/pages/Uddari-Weblog/333586816691660
@UddariWeblog
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‘Skeena: a Woman Beyond Borders سکینہ: سرحداں توں پار دی عورت’ Review by Surjeet Kalsey

Presented by Surjeet Kalsey at the launch of novel ‘Skeena’ by Fauzia Rafique (Libros Libertad, 2011) in Surrey on April 9, 2011

سکینہ: سرحداں توں پار دی عورت
(فوزیہ رفیق دا ناول “سکینہ”)
ریویو: سرجیت کلسی

فوزیہ رفیق دے ناول “سکینہ” نال میرا رشتہ بہت پرانا ہے کوئی ویہہ پنجھی سال پہلاں جدوں میں فوزیہ نوں اک کانفرنس تے ٹورانٹو ملی سکینہ ناول اودوں دا ہی لکھیا جا رہیا سی۔ اس دے کانڈ ہولی ہولی وگست ہوندے گئے تے ہن آخری روپ وچ ساڈے ہتھاں وچ پہنچیا ہے۔ ناول دی شروعات مادھو لال حسین دی اس کافی نال بہت ہی خوبصورت ڈھنگ نال ہوندی ہے اتے کافی دی ہر سطر ناول دا اک کانڈ ہو نبڑدی ہے:

جھمے جھم کھیڈ لے منجھ ویہڑے، جپدیاں نوں ہر نیڑے
ویہڑے دے وچ ندیاں وگن، بیڑے لکھ ہزار
کیتی اس وچ ڈبدی ویکھی، کیتی لنگھی پار
اس ویہڑے دے نو دروازے، دسویں قلف چڑھائی
تس دروازے دے محرم ناہی، جت شوہ آوے جائی
ویہڑے دے وچ آلا سوہے، آلے دے وچ تاکی
تاکی دے وچ سیج وچھاواں، آپنے پیا سنگ راتی
اس ویہڑے وچ مکنا ہاتھی، سنگل نال کھہیڑے
کہے حسین فقیر سائیں دا، جاگدیاں کوں چھیڑے
(مادھو لال حسین لاہور، ١٥٣٩-١٥٩٩)

بھاگ (١) منجھ ویہڑے (پنڈ ١٩٧١)، سماں “لوڈھے ویلے”،” نماشیں” تے اگلا پاٹھ “رات” ہے۔
بھاگ (٢) مکنا ہاتھی (لاہور ١٩٨١)، جس وچ “میلہ” تے میلے وچ محبوب نوں ملن دا تصور –
رات ویلے محبوب نوں ملن جاندیاں ہولی ہولی تر کدھرے تیری پازیب دی آواز توں لوکاں نوں خبر نہ ہو جائے؛ “اگلے دیہاڑے” دیکھی جائے گی کیہ ہوندا اے تاں جاں فیر “کنڈھے رہی کھلو” ١٩٨٢ دا واقعہ ہے۔

بھاگ (٣) سنگل نال کھہیڑے (ٹورانٹو ١٩٩١) دی “سویر”؛ ٹورانٹو دی “رات” تے ٹورانٹو دے ہی “سرگی ویلے” ساریاں گھٹناواں دا پسار پیکا گھر پاکستان، تے سوہرا گھر ٹورانٹو دا بہت نیڑے دا آلا دوالا ہے جس نال سکینہ دا کوئی واسطہ نہیں پیا ہووے۔ ملک بدلن نال اوہ سماج اوہ دھارناواں اوہ وطیرے تاں نہیں نہ بدلدے، جویں دے تویں ہی رہندے ہین، تے عورت دا درجہ وی اوہی رہندا اے جو گھردیاں نے دتا ہوندا ہے؛ سماج تاں پچھوں آؤندا ہے۔

بھاگ (٤) جاگدیاں کوں چھیڑے (سرے ٢٠٠١) جس وچ “ناں” وچ کیہ پیا اے، ناں تاں کوئی وی ہو سکدا ہے پر ناواں دے بھلیکھے کئی وار زندگی دے اینے وڈے بھلیکھے ہو نبڑدے ہین کہ جیہناں چوں نکلنا مشکل ہو جاندا ہے تے کجھ اس طرحاں دیاں گھٹناواں واپردیاں ہین “اگ”، “رولا”، تے “میری کوئی تواریخ نہیں”۔

سکینہ دا پسار دو ملکاں پاکستان تے کینیڈا وچ وچردا وگسدا تیہہ سالاں دا برتانت حاضر ہے۔ اک بالڑی دیاں معصوم اکھاں آس پاس جو دیکھدیاں ہین تے اوس دے کن جو وڈیاں نوں کہندیاں سندے نے تے فیر اوس دی آپنی نرچھوہ پاردرشی سوچ اوہناں گلاں تے گھٹناواں نوں جس طرحاں گرہن کردی ہے اوس دا ویروے سہت بیان دلچسپ ہے۔ سکینہ روشن دماغ تے سوخم دل والی کڑی دی حیاتی دا روچک تے بے باک ورنن ہے۔ گھٹنا-در-گھٹنا چھوٹیاں وڈیاں گھٹناواں اک دوجی دا ہتھ پھڑی لڑی ہار تردیاں ہین جویں اک سین بعد دوجا سین آ جاندا ہے تے فلم اگے ودھدی جاندی ہے۔ ناول دی ایہہ ودھاء جتھے جیون-برتانت ہون دا بھلیکھا پاؤندی ہے اوتھے اک پاتر-پردھان ناول والے سارے گن سمائی بیٹھی ہے۔ جگیاسا پاٹھک نوں نال لے کے چلدی ہے، اگے کیہ ہووےگا دی چیٹک لاؤندی ہے، پاٹھک نوں انگلی لا کے سکینہ دوڑی جاندی ہے۔

سکینہ دی بولی دی روانگی تے پچھمی پنجاب دی گھیو-گھنی پنجابی پڑھ کے اک وکھری قسم دا احساس ہوندا ہے جس وچ موہ، جھڑک، اپدیش تے صلاح دا احساس ہندا ہے محاورہ شدھ پنجابی تے شبد-چون ڈاڈھی ڈھکویں تے کھچ پاؤ۔ بھا دا رعب داب لہجہ، اماں دا گھر دے ہور جیاں تے دبدبے والا، موہ والا تے سلاہیا لہجہ بولی توں ہی انوبھو ہوندا ہے۔

سکینہ دا وشا-وستو: عورت۔ عورت دا پیکے گھر وچ، عورت دا سوہرے گھر وچ تے سماج وچ درجہ/رتبہٰ سبھیاچارک تے روائتی پچھوکڑ وچ سکینہ عورت دا اک بمب بن ابھردی ہے؛ جس بارے پیکیاں دے سوہریاں دے، تے سماج دے (ہینکڑ جاں اونر والے)، وچار جاں وچاردھارا تے دھارنواں دا کچا-چٹھا پیش کردی ہے۔ اوس دی بولنی، کہنی، رہنی، کرنی تے انسکھاوے ورتاریاں تے کنتو کرن دی سمرتھا نوں جو کھنڈھا کرکے رکھدے ہین کیونکہ اوہ اک عورت ہے جس دا رول حداں وچ رہنا ہے، ایتھوں تک کہ دند کڈھ کے ہسن دی وی مناہی ہے۔ ناول وچوں اگے دو بند پیش کردی ہاں ایہہ دو سین ہین جو پیکیاں دے پیار دیاں موہ دیاں ریشمی تنتاں وچ نوڑی سکینہ وڈی ہوندی ہے

١٩٨٢ وچ جدوں “کئی سیاسی پارٹیاں دے لیڈراں نوں گھر-بندی دا پتہ ہونا اے۔ سرکار کسے نوں اوہدے گھر وچ قید کردی اے، اخباراں وچ خبراں لگدیاں نیں، لوکی لیڈر نوں آزاد کراؤن لئی سرکار تے زور پاندے نیں۔ اوس لیڈر تے اوس پارٹی دا مل ودھ جاندا اے۔

“پر میں، آودے بھا تے ماں جی دی گھر-بندی وچ بس اک اینجہی زنانی آں جیہنوں آودے آپ نوں درست کرن دی لوڑ اے۔نہ اخبار وچ خبر آئی اے، نہ کسے نے میری آزادی لئی کسے نوں کجھ آکھیا اے، تے نہ میرا مل ودھیا اے۔

“ایہہ قیدن سوہنا پاؤندی، چنگا کھاندی تے سانبھ کے رکھی جاندی اے۔ اک گھر دی اتلی منزل تے اک بیڈ تے باتھ اے، کمرہ شاہی قلعے دیاں کئی کوٹھڑیاں توں وڈا ہونا اے۔ روز سویرے ساڈھے چھ وجے چاندی دی ٹرے وچ ناشتہ آ جاندا اے۔ قیدن ست وجے توڑی آودے چار سادی کاٹن دے سوٹاں وچوں اک پا کے تیار ہندی اے۔ نماز پڑھ، قرآن شریف دے تیہاں پاریاں وچوں اک پڑھنا شروع کردی اے۔ اوہ پارہ دس یاراں وجے توں پہلوں ختم ہو جاندا اے، کیدن اوہنوں ولاء پڑھدی اے، اس واری اردو وچ۔”

پیکیاں دے گھر وچ سانبھ سانبھ کے رکھی جاندی چیز وانگ عورت جد اچانک بیگانے گھر تور دتی جاندی ہے پتی دے گھر اودوں نو-ویاہی اتے اوتھوں دے نیم لاگو کر دتے جاندے ہن؛ سکینہ دی شادی کینیڈا دے اک رجے پجے گھر دے آدمی نال کر دتی جاندی ہے تے سکینہ ہن آپنا ملک چھڈ بیگانے ملک تے بیگانے گھر وچ نواز کردی ہے اجے اوس نوں اوتھوں دے ماحول وچ انکولن وی نہیں ہون دتا جاندا کہ میہنے طعنے تے کھروا ورتاؤ پہلاں ہی شروع ہو جاندا ہے۔ نویں ووہٹی دا چاء کدھرے اڈ پڈ جاندا ہے صرف اینا ہی واسطہ رکھیا جاندا ہے کہ گھر وچ اک عورت لیاندی گئی ہے جس دا فرض بندا ہے کہ اوہ باقی دے سارے جیاں دی خدمت کرے، جے کوتاہی کردی ہے تاں اوس نال جو سلوک کیتا جاندا ہے اوس دا دل-ونوا بیان ہے ٹورانٹو دا پتی دا گھر:

“لوکاں شور پایا ہویا اے، کوئی مینوں کھچ کے کھلاردیاں کہندا اے “گیٹ اپ سلٹ، اٹھ کنجری”!  کھلوندیاں ڈھڈ وچ پیڑ دا گھسن وجدا اے، آندراں پنجر نوں وجدیاں نیں، میں کبی ہو جانی آں۔ کوئی وال دھرو کے سدھیاں کردا اے، متھا کسے موڈھے دے ہڈھ وچ وجدا اے؛ گمڑ دیاں وسمدیاں چنگاں مچ پیندیاں نیں۔

“احتشام مینوں قالین تے چھکدا کچن دے فرش تے لیا سٹدا اے۔ ٹائیلاں ابھر کے میرے منہ تے وجدیاں نیں’ ممی جی نے ایہہ کیویں سوچیا کہ برینڈا ایہناں نوں ادھو-ادھ کر لگی اے؟ ٹائیلاں دور جان لگ پئیاں نیں، کوئی مینوں کھلاردا پیا اے۔

“وھاٹ دا فک از دس؟ اوہ میرا سر مائیکروویو وچ تن دیندا اے۔ ناساں  کچے چکن دیاں بوٹیاں وچ کھبھ کے پھیپھڑیاں نوں سڑے لہو دی ہواڑ نال بھر دیندیاں نیں۔

“تے ایہہ؟” اوہ مینوں گھسیٹ کے چلھے کول لے جاندا اے، دیگڑی دا ڈھکن چا، دھون تے ہتھ رکھ، میرا منہ وچ واڑ دیندا اے۔ گچی پیڑ دا شکنجہ، سر کھوہی دا ڈول، دماغ وچ سڑے لہو دی بوٰ ۔

“تیری ایہہ جرأت؟ توں میری ماں نوں بھکھیاں ماریں؟” کوئی مینوں ٹائیلاں تے پٹکاندا اے، وکھیاں فرش تے وجدیاں نیں، “کسے دی ماں تے نہیں مر گئی اے؟”

توں (عورت، اک بیوی) آپنے آپ نوں سمجھدی کیہ ایں؟ جویں سکینہ صرف اک نوکرانی ہووے تے صرف ممی جی دی تیمارداری تے سیوا لئی لیاندی گئی ہووے جویں اوس دا آپنے پتی احتشام نال کوئی دور دا وی واسطہ نہ ہووے اوہ صرف آپنی ممی جی دا تابعدار پتر ہووے تے ماں لئی نوکرانی توں کم کرواؤنا اوس دا دھرمی فرض ہووے؛ پرمپراوادی پتر دا فرض۔

خیر کہانی اگلے پڑ ول جاندی ہے۔ اینی کٹ مار کھا کے سکینہ جدوں رڑھدی کھڑدی گھروں نکل جاندی ہے تے اڈا دتا جاندا ہے کہ اوہ آپنے بوائے-فرینڈ نال بھج گئی اے آپنی عزت تے آنر بچاؤن لئی عورت دی عزت تے آنر نوں مٹی وچ ملا دتا جاندا ہے جویں اوس دی نہ کوئی عزت ہے نہ کوئی آنر۔ تے عام جنتا نوں کیہ؟ اوہناں دی سوچ پرم پراں دے سنگلاں وچ جکڑی سوچ اس توں اگے جا ہی نہیں سکدی تے اوہ سچ من کے عورت نوں بھنڈن لگ پیندے ہین۔ عورت اتے ہوندے تشدد دا مدعا سماج وچ بدل دا غبار بن کے رہ جاندا ہے؛ پیڑت دی حالت دھندلی کر دتی جاندی ہے تے تصویر کجھ اس طرحاں پینٹ کیتی جاندی ہے کہ لگے عورت قصوروار ہے۔ایہی کارن ہے کہ اجے وی آپنے پنجابی/بھارتی بھائی چارے وچ عورتاں/ماواں/دھیاں دے قتل پتیاں/باپاں ولوں کیتے جان دیاں خبراں آئے دن سنن نوں ملدیاں ہین۔ جدوں دوشی چارج کیتے جاندے ہین کیس کورٹاں وچ جاندے ہین تاں بچاء پکھ وچ قتل کیتیاں عورتاں اتے بدکاری دے دوش لا کے اوہناں دے قتل جسٹی فائی کیتے جاندے ہین۔گھناؤنے جرم کرن توں بعد وی دوشی آپنے ورتارے دی ذمہ واری عورت دے سر ہی مڑھ دیندے ہین۔

برینڈا دی مدد نال تے اک پنجابن بلوندر نال ہوئی جان پچھان صدقہ سکینہ ٹورانٹو توں بی سی صوبے دے شہر سرے آ جاندی ہے۔ جتھے اوہ ذکر کردی ہے کہ پچھلے دساں سالاں وچ پہلی وار اوس نوں آزاد آسمان تھلے ساہ لین دا احساس ہوندا ہے تے کینیڈا وچ آؤن دے دس سال بعد پہلی نوکری فارم ورکر دے طور تے ملن دا خوشی بھریا احساس اوس نوں باوری بنا دیندا ہے حالانکہ اوس نوں پتہ ہے کہ اوس دے بھا تے ماں جی نوں ایہہ کم پسند نہیں ہونا۔ ایتھے ہی فارم تے اوس دی ملاقات فارم دے مالک اقبال نال ہوندی ہے۔آس دی اک نویں کرن جاگدی ہے۔

سکینہ نوں لگدا ہے کہ اقبال اک بہت ہی سمجھدار تے ودھیا انسان ہے اتے اس اک خاص پاردرشی درشٹی ہے جس وچ ایہہ سبھ کجھ سنچت ہے:درد نوں سمجھن دا احساس تے شدت نال پیار کرن، کسے دا دکھ سن سکن تے ہر کسے پرتی ستکار ہے۔شبداں دی روح (ارتھاں) نوں سمجھن دی یوگتا ہے، بھاوکتا ہے جو بے شک عورت ہون دا گن ہے (جو کسے کسے وچ ہی ہوندی ہے)، حق انصاف دی سنجیدگی، نیتکتا دے اصولاں دی سوجھی ہے، صبر، سنتوکھ، سہنشیلتا۔ پیارے دے ہلار نے اوس دے سارے سوخم بھاو جگا دتے ہین تے اوس نوں اقبال وچ اوہ سارے گن دکھائی دے رہے ہن- کوملتا، ویدنا، سمندروں ڈونگھا ویدنا بھریا دل ہے تے جو پیار دے قابل (سچجا) ہے جو اوس دی زندگی دی ہاری ہوئی بازی مڑ توں جتا سکن دی شکتی رکھدا ہے۔ سکینہ نوں اقبال دا ملنا کجھ اس طرحاں دی مڑ-سرجیتی دا احساس دے دیندا ہے؛ اوس نوں چڑھدی جوانی دا پیار “اچا متھا” چیتے آ جاندا ہے۔ بے شک آپا نچھاور کرن والی عورت اک وار آپنا سبھ کجھ دل و دماغ، موہ پیار تے ضمیر دی سچمتا نال ارپن کر دیندی ہے بھانویں اوہ چھن-بھنگری ہو جاوے اس دا غم نہیں کردی۔

سکینہ دا پاتر آس پاس دی سوجھی تے آپنے عملاں دا آلے دوآلے تے پیندے اثر توں واقف تے چیتن شخصیت ہے -آلے دوآلے دا خیال رکھن دی سوجھی دانی سبھاء (ماں جی وانگراں)، بولن والے شبداں دا احساس ہے، دوسرے دے بولے شبداں دا صحیح ہنگارا بن جان دی سمرتھا ہے۔عورت اجیہی زندگی دی کامنا کردی ہے فیر اوس دی کامنا اوس نوں سماج دی دلدل وچوں کڈھن توں اسمرتھ کیوں رہندی ہے۔اوس دے پیار نوں پاپ تے اوس دی شخصیت نوں بھنڈیا جاندا ہے سکینہ لئی اقبال اوہ ربی روپ بن کے آیا جس نے اوس دے زخماں تے مرہم دا کم کیتا پر آس پاس وچردے فارماں وچ کم کرن والے ورکر جدوں سکینہ تے آوازے کسدے تاں “سلٹ” کہندے اوس دا جرم صرف ایہہ سی کہ اوس نے اقبال نوں جی-جانو پیار کر لیا سی۔

سماں بدلدا رہندا ہے ملک بدل جاندے ہین پر روڑیھوادی وچاردھارا تے جس طرحاں دا ورتاؤ عورت نال ہوندا ہے، جاں کیتا جاندا ہے اس وچ تبدیلی آؤندی نظر نہیں آؤندی۔ عورت دی ہونی نہیں بدلدی۔ ہاں، اوس در-وہاری ماحول نوں چھڈ کے کتے ہور چلے جانا، سرکھیا گھر وچ پناہ لے کے کینیڈا ورگے ملک وچ پراپت سہولتاں تے سپورٹ ورکراں دی مدد نال آپنی زندگی نوں مڑ کے جیون دا یتن کرن دا سنیہا ابھر کے ساہمنے آؤندا ہے، ایہی سنیہا پچھلے سال چھپے ناول “بلیک اینڈ بلو ساری” وچ وی ملدا ہے۔ عورت دی آپنی وتھیا نوں لوکاں ساہمنے پیش کرنا تے در-ووہاری موہل وچ دکھ-درد دا جیون کٹ رہیاں عورتاں لئی بھرپور تے شکتی شالی سنیہا ہے، مثال ہے جے میں دلدل چوں ابھر سکدی ہاں تے تسیں وی ابھر سکدیاں ہو ہمت کرو، پہلا قدم چک لوو، دہلیز توں پیر باہر پا کے تاں دیکھو، دنیا بدل جائے گی۔کیہ سچ مچ دنیا بدل جاوے گی؟ بہت شکتی شالی سنیہا ہے۔پر عورت نوں چوکھٹ چھڈن سار ہی جو مل تارنا پیندا ہے اوہ سکینہ دے آخری چیپٹر “میری کوئی تواریخ نہیں” وچ سپشٹ ہو جاندا ہے عورت دل و دماغ تے ذہنی طور تے ٹٹ جاندی ہے۔

“کول آودا اج وی اے تے لنگھیا کل وی۔ دوواں وچ ماں جی، بھا تے منحوس جینو ویہنی آں۔اوہ مینوں آودے دند نہیں وکھاندے۔ اوہناں دے دند ہیگے نے؟ میں کول ہو کے ویہنی آں۔ ماں جی نماز پڑھدے پئے نے؛ بھا حقہ پیندا پیا اے، تے جینو آودا منہ پیلی چنی وچ ولیٹی پئی اے۔ کئیاں دے مکھ چیتے نہیں آندے۔ ہالی توڑی میں اقبال تے گامو دا فرق نہیں پچھانیا۔”

ناول دے اخیر تے جو گھٹناواں واپردیاں ہین اقبال دا قتل تے پتہ لگنا کہ اقبال تاں اوس دے بچپن ویلے دا اوہی گامو ہے جو آپنی عورت نوں مار کے فرار ہو گیا سی؛ تے نال ہی سکینا دا اتوادیاں نال سنبندھ ہون دے شک دے گھیرے وچ آ جانا تے پولیس دا پہرہ ایہہ سبھ کجھ سوچ کے سکینہ نوں اک وار آپنا مانسک توازن گواچ گیا لگدا ہے جدوں سکینہ آپنے آپ نوں کہندی اے -“میری کوئی تواریخ نہیں، میری کوئی کہانی نہیں، میرا کوئی ناں نہیں” میں آودے آپ نوں چیتے کرانی آں۔

جدوں میں سکینہ دا سارا کھرڑا اس دی شاہ مکھی توں گورمکھی وچ اتارے توں بعد سکرپٹ دے پروف پڑھن لئی کر رہی ساں اس دا اک اک ورقہ اک اک سطر میں پڑھدی جا رہی ساں تے سکینہ اک سرحداں توں پار دی عورت ہو میرے ساہمنے اجاگر ہو رہی سی۔ سکینہ نہ پاکستان دی اے، نہ بھارت دی نہ انگلینڈ دی نہ کینیڈا دی سکینہ ہر اوس عورت دی دیہہ من تے ذہن تے ہنڈھائی حیاتی دا سجیو بمب ہے، ہر اوس عورت دی کہانی ہے جو پرم پرا دیاں سنگلاں وچ جکڑی پیدا ہوندی ہے تے جکڑی ہی دنیا نوں چھڈ کے جان توں پہلاں آپنے آپے دی غلام ستھتی تے کنتو کرن دی جرأت کردی ہے، بندھن مکت جیونا چاہوندی ہے تے اک آزاد سوے-مان والے ویکتی دی ماند ہی دنیا توں جانا چاہوندی ہے۔سکینہ کسے طریقے بچ جاندی ہے۔ تے جو عورتاں بچ جاندیاں ہین اوہ سماج دیاں ساریاں عورتاں نوں آپنی مثال دے کے دسنا چاہوندیاں نیں کہ جے تسیں بچ سکدیاں ہو تاں بچ جاؤ بھاویں گھر ہی کیوں نہ چھڈنا پوے، تے سکینہ اک مثال ہے۔پر ہزاراں سکینہ گھراں دے تشدد دی بلی چڑھ گئیاں نیں تے بلی دے رہیاں نیں تے بچ نہیں سکدیاں، اوس پرم پراوادی ماحول توں نکل نہیں سکدیاں، دنیا دا ڈر، رشتے داراں دا ڈر، کیہ کرن گیاں کتھے سر لکاؤن گیاں؟

قانون بدل گئے، عورتاں نے چلن بدل لئے، سہائتا مہیا ہو گئی، پر نہ پرم پرا دیاں لیہاں بھریاں نہ روڑیھوادی سوچ، نہ عورت پرتی دھارناواں ہی بدلیاں۔ سماجک سوچ تے ورتارا بدلن دی پکی نشانی ایہہ ہووے گی جس دن عورت نوں اک انسان سمجھ کے اوس نوں برابر دی عزت تے ستکار دتا جائےگا، اوس نوں گھٹیا درجے دی جاں نوکرانی دے طور تے نہ ورتیا جائےگا تے کسے عورت نوں مجبور ہو کے بدسلوکی دا ماحول چھڈن لئی ننگے-پیریں، سیت ادھی راتیں، نکے نکے بالاں نال آپنی چوکھٹ نہ چھڈنی پئے گی۔کسے باپ نوں آپنی کنجک دھی صرف آنر لئی بلی نہیں چڑھاؤنی پئے گی نہ ہی کسے پتی نوں اپنے بے لگام کرودھ دا شکار آپنی پتنی نوں بناؤنا پوے گا اوس دن ایہہ سماج رہن یوگ ہووےگا۔

سکینہ دی آمد کینیڈا دے پنجابی ساہت وچ نگھر وادھا ہے فوزیہ رفیق دی دلوں دھنوادی ہاں تے مبارک باد دیندی ہاں کہ سکینہ نے سماج نوں اک وار فیر جھنجوڑ کے جگاؤن دا جتن کیتا ہے۔

First published in Gurumukhi by Indo Canadian Times from Surrey BC in May 2011

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Fox News fooled by padded bra hoax

Staff Reporter, March 16th, 2011

Fox News became one of several news channels to face embarrassment after it mistakenly reported a story on a Pakistani padded bra protest, posted on mock news site Roznama Jawani.

Upon realising the error, Fox News quickly removed the story, which carried the headline ‘Pakistan: Islamic Clerics Protest Women Wearing Padded Bras as ‘Devil’s Cushions.’

The article cited the Council of Muslim Ideology in Pakistan as having said: “Padded bras are Devil’s cushions and he likes to rest of them. The Council of Islamic Ideology is recommending that Pakistani Muslim researchers should try to invent a bra that makes the female chest area unnoticeable.”

Fox linked the story from website Sify.com, which later apologised for the error.

It wrote: “We were fooled… On Tuesday, we put out a news story with the headline – Pak council protests use of padded bras by Muslim women. The ANI story – about a Council of Islamic Ideology in Pakistan protesting against the use of padded and colourful bras by Muslim women – was a hoax. “

It added: “The lines ‘The council released a recommendation to the media that said: Padded bras are Devil’s cushions’ was probably a clue about the seriousness of the story, but hindsight is always 20-20.”

Roznama Jawami, a spoof news site, regularly posts stories with headlines such as ‘Man from Peshawar sues Red Bull. Says he has no wings!’ and ‘Hamid Kazmi has nervous breakdown after arres – believes is Harry Potter – sports glasses and forehead cut’.

Read both the Sifi.com and Roznama Jawani versions of the story below.

Sifi.com
Lahore: The Council of Islamic Ideology in Pakistan has protested the use of padded and colourful bras by Muslim women, and recommended that Pakistani Muslim researchers should try to invent an innerwear that makes female assets unnoticeable.

The council held a meeting late February in light of the protests held last month by the Jamiat Ulema-e-Islam (JUI) and other religious parties against the increasing import and eventual use of padded and colourful bras, Roznama Jawani reports.

The council also invited shop owners who were in the business of importing and selling female underwear, advising them to bring lingerie samples, so that the council could see about what the protesters were angry.

After the meeting was over, the council released a recommendation to the media that said: “Padded bras are Devil’s cushions and he likes to rest of them. The Council of Islamic Ideology is recommending that Pakistani Muslim researchers should try to invent a bra that makes the female chest area unnoticeable.”

Zakir Naik, one of the leading Islamic scholars commented that if the Pakistan government approves of the funding grant for this research and if the country is successful at making such a bra that makes the chest of women unnoticeable,

Pakistan might become the biggest exporter for the underwear.

It’s a funny world

Naik said he would personally sign and send the first of these Shariah-bra to starlet Veena Malik and television host Ali Saleem, best known by his alter ego Begum Nawazish Ali.

Roznama Jawani
Lahore – The Council of Islamic Ideology met last night as scheduled in light of the protests held last month by JUI and other religious parties against the increasing import and eventual use of padded and colorful bras.

The Council also invited shop owners who were in the business of importing and selling female underwear. The Council advised the shop owners to bring lingerie samples, so that the council could see about what the protesters were angry.

Last month the protesters gathered outside an outlet inside Park Towers and occupied the entire floor and chanted slogans against padded bras. They asked the government to put a ban on the import and sale of padded, vibrant, colorful bras and demanded legislation that would outlaw the purchase of any underwear that is not white or beige colored.

“Padded bras are evil as they make the breasts look bigger and perky”, said one of the protesters. “Only devil women show off private parts. Muslim women should be as humble about them as they can. In fact they should be ashamed of their breasts, both of them.” Another protester said that the purpose of underwear is not to accentuate the curves. “…especially of a woman’s body the breast should not look like they belong to a non-virgin even if she happens to be married.” he added.

“Those lacy bras? They are an abomination! Do you even know how they’re made? They’re made in China by underfed and underpaid children. That’s how they’re made.” said a placard that was held by a protester. They chanted slogans as the Mall security stood and watched helplessly while three female customers and two employees locked themselves inside the store. The third employee of the store who was on a break before the protest began, joined the protesters and was cheered up on by the crowd after she announced, “I will not wear these sinful, men-attracting padded bras that make my jugs look juicy.” She then ripped out her bra and threw it on the ground where the protesters stomped on it repeatedly. She was later thrown anabaya by someone in the crowd.

After the meeting of the Council was over, the recommendation was released to the media that says, “Padded bras are Devil’s cushions and he likes to rest of them. The Council of Islamic Ideology is recommending that Pakistani Muslim researchers should try to invent a bra that makes the female chest area unnoticeable.”

Zakir Naik, one of the leading Islamic scholars commented on the situation that if the Pakistani government approves of the funding grant for this research and if Pakistan is successful at making such a bra that makes the chest of women unnoticeable, Pakistan might become the biggest exporter for Shariah compliant underwear. He said that he’d personally sign and send the first of these Shariah-bra to Veena Malik and Ali Saleem.

From http://www.lingerieinsight.com/

Information sent by Safir Rammah

‘Shariah-Compliant Bra’ a poem by Fauzia Rafique
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Islamic Law Saves Raymond Davis – Joint Saudi-ISI-CIA Mission Successful!

Indus Herald Exclusive Report on Behind the Scene Moves
By Aijaz Ahmed

Islamabad: Finally the cat is out of the bag! The long simmering diplomatic row between US and Pakistan is over. The two countries found a safe way out of the crisis as the joint Saudi-ISI-CIA mission was successful in saving the neck of US Embassy official, Raymond Davis who was accused in the double murder case in Lahore. And it was Islamic Sharia law of Qasas and Diyat, which came to the rescue of the US official. As the standoff, which had created tension between the two countries, came to an end, it was obvious who made the deal possible but it will be the politicians and the political governments at the center and the Punjab province who are to take the blame in the eyes of many.

“Wait, an out of box solution is finally reached and will be unleashed in a few hours” was the assertion of sources at Foreign Office of Pakistan just few hours before the news of Raymond’s release hit the media channels and social networks. Moments later, TV channels were telecasting the news through their breaking news alerts informing the public that Raymond Davis was pardoned by the aggrieved families of Fahim Shamshad and Faizan, the two young men shot dead by Raymond Davis on January 27th in Lahore, Pakistan.

Rana Sanaullah, the spokesman of the Government of Punjab, and the provincial law minister while confirming the news, maintained that US official Raymond Davis was released on court orders after the aggrieved families pardoned him after receiving blood money under Qasas and Diyat laws. He was bit confused on the amount paid as blood money and about the sources who provided that money. He, however, confirmed in a decisive tone and with surety that all the 18 legal and sharai heirs of Fahim and Faizan were present in the court and all of them in front of the judge pardoned Raymond Davis and then he was released.

A few minutes later Asad Manzoor Butt, a lawyer of the aggrieved families, claimed that he was kept in habeas corpus by jail authorities for few hours. He alleged that the signatures by the families were taken on gunpoint. It was his statement that created doubts regarding the whole story. Meanwhile along with the confirmed reports regarding the safe but a hurried departure of Raymond Davis to Afghanistan, his medical check up and a confirmation by the state department made the situation complex. The reactions were confused, and suddenly a blame game started.

Rana Sanaullah got furious when asked if Punjab Government had played the role of a facilitator instead of the prosecutor. He took refuge of the court decision and same was the position taken by the PPP government in Center. Qamar Zaman Kaira, the information secretary of Pakistan Peoples Party while terming the release a vindication of party’s stand observed that the “court has decided the Raymond Davis case in accordance with country’s constitution and law”. In a statement issued here by the PPP Central Secretariat, Kaira said that the government right from beginning of the case had been saying that Raymond’s issue was in the court and whatever decision it would take in this regard, the government would accept it. He said that the verdict was an endorsement of the principled stance of PPP. He said that the heirs of the deceased themselves appeared in the court and forgave Raymond and accepted blood money.

Assessing the situation and to control damage done by the statement of Senator Kerry earlier, The US Ambassador Cameron Munter tried to ease out the tense situation created by furious Pakistan media by saying that the US Justice Department had started investigations in to the Lahore incident. He however thanked both the central and the provincial governments for their positive roles and assured a full financial assistance in the present financial crunch the country is passing through. He and the state department spokesman in Washington denied any payment on account of Blood Money, while the sources in the jail, Punjab Police and the provincial government were telling different story. The sources while confirming the payment of blood money compensation claimed that Rs. 200 million were paid to 18 legal and sharai heirs of the two deceased. The TV Channels showed copies of the payment receipts and according to them, 10 family members of Faizan and 8 family members of Fahim received the blood money.

Family members of Fahim, Amount Paid
Father of Fahim: Rs. 11.1 million
Mother of Fahim: Rs. 33.3 million
Sisters (2): Rs. 5.5 muillion 55 thousand (each)
Brothers (4): Rs. 11.1 million (each)
Family of Faizan
Mother of Faizan: Rs. 33.3 million
Widow of Fahim: Rs 25 million
Brother (3): Rs. 7.5 million 77 thousand each
Sisters (5): Rs. 3.7 million 87 thousand each
Grand Total: Rs. 206,851,000
Note: Widow of Fahim committed suicide and thus there was no compensation or blood money for her

Although United States denied any blood money payment, the receipts of the payments made are enough evidence of the fact that such a heavy amount was paid. But story does not end here; both the families are not in their houses. Both families shifted to some safe houses four days ago and they submitted new affidavits and changed their lawyers said the Punjab Law Minister.

As Punjab Law Minister denied any involvement of his government in settling the issue, and worthy leader of the opposition in National Assembly Ch. Nisar Ali Khan, other PML-N leaders Ahsan Iqbal, Khwaja Asif and Saad Rafique, in their vague statements tried to put all the blame on their opponent federal government and held it accountable, the sources placed in the CM House and Sharif Family are very much sure that Chotay Mian sahib the worthy Khadim e Punjab Mian Shahbaz Sharif played himself an important role and made it possible that a deal was struck. Senior Columnist Najam Sethi has maintained that Shahbaz had played an instrumental role in convincing the families. He was the one who also convinced families to accept US citizenship.

But the main players in the high drama of course were the army, the ISI, CIA and the Saudi Arabia. Sources in the defense sector are of the view that General Ashfaq Pervez Kiani met Admiral Mullen in Bahrain last month and it was agreed between the two that both security forces and allied spy agencies will resolve the issue and also will reduce tension between CIA and ISI. Next day the CIA Chief made a telephone call to ISI Chief General Pasha and thus road map was agreed. Siddiaq ul Farooq, a PML-N central leader confirmed that Saudi government played its role and made it possible for Punjab government actually led by Nawaz Sharif to settle the issue. It would be second time in recent history that Saudi government has played an active role in a controversial matter in Pakistan. First time it provided a safe exit to Nawaz Sharif and now Raymond Davis from custody of PML-N Government.

Shortly after the two high profile communications and follow up meetings in Islamabad and Washington, the Saudi Ambassador Abdul Aziz al Ghader got active. He kept shuttling between Islamabad and Lahore and finally got the family of Faizan to fly to Makah Mukarma to perform Umrah and hence the families gave up their resistance in receiving the blood money. Saudi ambassador in his meeting with the President earlier this month conveyed that the deal is struck and now the authorities can move forward. Here the powers that be entered the scene again and it was decided to replace the lawyer with Raja Irshad Kiani, a Supreme Court lawyer with dubious credentials. He is the lawyer who in the missing persons’ case had presented the statement of ISI, which admitted custody of some people in front of the Supreme Court and got the issue settled. Raja Irshad Kiani implemented the script and got Raymond released!

In addition, the CIA and ISI who were not at good terms, have agreed on some basic principles, sources in Islamabad claim. The United States in the deal has admitted that Raymond Davis had committed a crime and he will have this stigma for life from now onwards. Secondly a major point of understanding was reached between the two agencies that both agencies i. e. CIA and ISI will obey the basic principles of diplomacy. No under cover agent will cross his/her limits from the agreed role and will act in accordance with the control and command agreement reached between the two governments in Musharraf Regime and they will obey the diplomatic norms and the country law. No US agent will enter Pakistan without visa and a check will be kept on their activities. Some of the dubious agents are leaving Pakistan shortly. An important question still needs the answer, that why US was worried for a DoD contractor, answer is very simple: he still holds one of the top three important positions in CIA, a source in the US Embassy claimed

Closing words
The judge who decided the case has gone on long leave, sources claimed. The families of Faizan and Fahim are also leaving for United States where they have been given citizenship! “All is well that ends well”!

From http://indusherald.blogspot.com/
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March 3 protest rallies against Shahbaz Bhatti murder

Faisalabad
11.00 am, from Catholic Church Railway Road to Press Club via NCJP
Hyderabad
11.00 am, at Miran Muhammad Shah Road near Press Club, via Movement for Peace and Tolerance (MPT) and Pakistan Peace Coalition (PPC)
Lahore
2.00 pm Simla Pahari to Charring Cross via Taimur Rahman
Islamabad: 5.00 pm, opposite Mr Books via Marvi Simed

More info: Citizens For Democracy
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‘Faiz: Putting Poetry in Context’ by Farooq Bajwa

Presented at the Faiz event organised by Poet in the City London 17 January 2011

Faiz Ahmed Faiz is not just a poetic genius; he became the voice of the unseen and unheard and the conscience of a nation. As the first half of twentieth century of Urdu poetry belonged undoubtedly to Muhammed Iqbal, the latter half belonged to Faiz Ahmed Faiz. Iqbal even awarded a poetry prize to a young Faiz while the latter was still a student but even Iqbal could hardly have guessed how another son of Sialkot was soon to inherit his mantle and with what distinction. Between Iqbal and Faiz, Urdu poetry developed from being viewed as a language of love to one of action and politics. Iqbal became the poet philosopher urging an Islamic renaissance and Faiz became the poet of the people, irrespective of creed or nationality.

Faiz Ahmed was born in a small village in Sialkot in 1911 during the time of the British Raj and received a traditional Punjabi Muslim education for the time. He was first sent the local mosque to study the Quran which gave him an excellent grounding in Islam which stood him in good stead for the rest of his life.

Faiz graduated from Murray College, Sialkot and later credited his command of Urdu to the teachers of this college and especially Mir Hasan, who had previously also taught Iqbal Arabic. Faiz then completed his higher education in Lahore where he studied for Masters in both English and Arabic Literature.

Faiz’s first published collection, Naqsh-e-faryaadi The Lamenting Image, uses the typical themes of a young Urdu poet – the themes of love, beauty and loss. It is a commonly held perception that a poet creates his best work in youth but this was not to be the case with Faiz, whose first collection begins with what he calls the ‘emotional preoccupation of youth’ – love, a phase which stayed with Faiz from 1928-29 till about 1934.

A pivotal move for Faiz came in 1934, when he took up a teaching post in Amritsar. It was here that he was exposed to left wing writers and teachers who persuaded Faiz to join the Progressive Writers Association (PWA) and his outlook and poetic leanings were transformed forever.

Inspired by the PWA, he now began the second phase of his first poetry collection with the now legendary Do not ask of me, my beloved, that same love. This was Faiz’s first experiment with blending love for the ‘beloved’ into love for humanity, of turning the pain of separation into pain for all those who suffered as Faiz wrote, under the ‘dark, bestial spells of uncounted centuries’, in which he declares with his now found empathy:
Aur bhi dukh hain zamaane mein mohabbat ke siva
There are other sorrows in this world apart from that of love

Faiz believed passionately that all art had to have a social purpose; art for art’s sake for him was not worthy of being deemed art. He remained committed to the ideal of beauty, but wanted to translate that into a beautiful society was something worthwhile. As he said, ‘How can one sing praises to the beauty and fragrance of the rose while ignoring entirely the careworn hands of the gardener?’

British colonial rule was now facing a strong challenge in India and Faiz was inspired by his the anti-British sentiment by writing Bol Speak which became seen as the poetical motto of Faiz’s life written immediately upon his return from the first PWA conference in Lucknow in 1936. In it, Faiz captured beautifully the longing of the oppressed people wanting freedom urging people to speak out.

While now a committed socialist and anti-imperialist, Faiz joined the British Army’s propaganda wing during WW2 as he believed that Hitler and fascism presented a greater threat to India than the British.

Faiz longed for freedom and the departure of the British colonial structure but wanted that freedom to be coupled with social change; not just the exchange of the one set of rulers for another. His moving poem ‘Independence Dawn’ in 1947 records his disillusionment, leading to the first wave of official disapproval within the new state of Pakistan.

Now back in Lahore in the state of Pakistan, Faiz became the first editor of the Pakistan Times. Using this position, Faiz took the lead in trying to highlight the rights of workers, peasants and the poor.

His first of many arrests was in 1951 when a group of left wing military officers were rounded up in a failed coup attempt; known as the Rawalpindi Conspiracy. Faiz was to send the next four years in jail; facing the possibility of a death sentence. Far from breaking him, the time in jail was to inspire Faiz to even greater literary heights. His second collection of poems resulted in two collections, Dast-e-saba The Breeze’s Hand and Zindan Nama the Prison Journal. Faiz also used his time in jail to help teach the Quran and Islamic education to some other prisoners, much to the confusion and consternation of the jailers who had been told that all the political prisoners arrested were communist atheists!

After his release, as his fame grew, so did the fear of successive governments in Pakistan about what Faiz represented and his growing fame and popularity. This was especially true after he was awarded the Lenin Peace Prize in 1962. He was warned by the military government not to accept the award since, by this time; Pakistan had become a military ally of the US with membership of SEATO and CENTO, Asian equivalents to Nato. All progressive voices were now silenced or heavily censored. Faiz proceeded to Moscow anyway to receive his award, and his acceptance speech is worth recalling:
Human ingenuity, science and industry have made it possible to provide each one of us everything we need to be comfortable provided these boundless treasures of nature and production are not declared the property of a greedy few but are used for the benefit of all of humanity…I believe that humanity which has never been defeated by its enemies will, after all, be successful; at long last, instead of wars, hatred and cruelty, the foundation of humankind will rest on the message of the great Persian poet Hafez Shirazi: ‘Every foundation you see is faulty, except that of Love, which is faultless.’

His quotation of Hafez was no coincidence as Faiz was now to increasingly fuse the traditional Sufi poetry so ingrained and loved in Pakistan with the revolutionary socialist rhetoric he so passionately advocated. Faiz saw absolutely no contradiction in this; the great Sufi poets who wrote in Persian and Punjabi had traditionally spoken of the need of love, dignity and respect for all men irrespective of wealth and status and Faiz often used Islamic phrases and references in his writing.

Faiz was released by 1955 but then again arrested several times during the martial administration of General Ayub Khan. Faiz faced a dilemma when the India-Pakistan war broke out in 1965. Faiz was a patriotic Pakistani but one who recognised the futility and senseless death of war. Almost the whole of Pakistan was overtaken with the patriotic fervour of an all out war with India over Kashmir; a subject dear to almost every Pakistani heart. He was under immense pressure from even other progressive writers to join in with the composition of ‘patriotic’ songs. Faiz was one never to bow to the popular or the easy; instead, he wrote the haunting Lament for a dead soldier:
Utho ab mithi se utho
Jaago mere laal
Get up from the dust now
Wake up my dearest

The poem made no distinction between Indian and Pakistani soldiers and instead focused on the grief of all families who sons were now buried under mounds of dust while their brides, parents, children and siblings waited in vain for their return. It was a very brave poem for the time; the equivalent of a British poet writing a lament for all German and British soldiers in 1940. Faiz was fortunate not to be imprisoned because of it but was forced to go into hiding for a period following its release.

After the trauma of Pakistan’s ‘second partition’ in 1971 with the bloodshed in East Pakistan culminating in the creation of Bangladesh, Pakistan’s first elected civilian government came to power, and Faiz was appointed its cultural advisor. In that position, he created the Pakistan National Council of the Arts as well as the Lok Virsa, the Institute of Folk Heritage. These are lasting legacies which today are doing much to protect and promote Pakistan’s folk culture. In 1974, he visited the new state of Bangladesh, to repair relations and composed the famous Hum ke thehre ajnabi – We, who became strangers – expressing his sorrow at the events of 1971 though the simile of two former lovers or friends who have now gone their separate ways.

After another military coup of 1977 in Pakistan, Faiz chose to go into exile to Beirut rather than face the almost inevitable arrest. Faiz was now increasingly drawn to international issues such as Palestine, apartheid in South Africa and was in Beirut even as Israel helicopter gunships were pounding the PLO’s strongholds there. Faiz managed to leave Beirut just ahead of the tanks of the Israeli army in 1982, and returned to Lahore where he was able to spend the last few years of his life before passing away in 1984.
Just before he died, Faiz went returned again to his ancestral village. There, in a final act of defiance to his detractors who had branded him an atheist and Russian agent – he led the prayers at the local mosque. Today, outside the mosque is a stone on which is currently inscribed his one and only Persian na’at, or ode to the Prophet:
The rulers on their thrones are slaves to anxieties of land and wealth
Upon the dusty earth, Oh envy of the rulers of the age is thy mendicant!
If proof were needed, however, of the inspiration that Faiz provided to the people of Pakistan when facing military dictators, it came in 2007/9 when Pakistan’s last military ruler, General Musharraf, removed an irritatingly independent Chief Justice of Pakistan. In the mass rallies to restore the chief justice, it was Faiz who provided the inspiration as only he could.
Wa Yabka Wajho Rabbika. This title was taken from a Quranic verse,
Kullu man aalayha fanin,
wayabqa wajhu Rabbika Zul Jalali waal-Ikram.
Everything on this planetary existence is ephemeral,
Only the Majestic and Glorious Countenance of Your Sustainer is Eternal.
– The Quran 55:26, 27

The poem is popularly known in Pakistan as Hum DekheiN Ge We shall see, which became the defiant voice of the lawyer’s movement throughout Pakistan which galvanised civil society behind it. The speakers at rallies the length and breadth of Pakistan would recite one line and the crowd would chant back the next until the end of the poem. With each rally and each recitation, the military grip of power weakened and in 2008 Musharraf lost power and the following year the Chief Justice was restored to his post.

If and when Pakistan does come through its period of turmoil and becomes a country that Faiz had envisaged and suffered so much for, his contribution will have been immense. Through his 73 years he lived through British imperialism, a world war, independence and partition, two martial law administrations in Pakistan, a government position, the separation of East Pakistan and international events which both inspired and saddened him. Faiz did not die a rich man but financial wealth was never his goal. He did not live to see the social democracy in Pakistan he longed for but he left Pakistan a richer and better country. Whatever happens in the future of Pakistan, the only certainty is that poems of Faiz will be the inspiration for all its people seeking a better life. Faiz would undoubtedly have considered that riches enough.

About the author
Historian Farooq Bajwa PhD, author of ‘Pakistan and the West: The First Decade’, (Oxford, 1995); ‘Pakistan: An Historic and Contemporary Look’, (Oxford 1999 and the forthcoming, ‘From Kutch to Tashkent: a history of the 1965 India-Pakistan War’ has lectured at a number of universities and institutions and now practices law in London.
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Press conference: Artists against government ban‏ in Pakistan

Press Release

Ajoka Theatre, Rafi Peer Theatre Workshop and Samina Ahmed Productions are holding a press conference at
Lahore Press Club
February 25th
6. pm.

Regarding the statement of the Interior Minister Rahman Malik reported in the media in which he has said that all artists will require a No Objection Certificate (N.O.C.) when leaving the country.

All friends are requested to attend the press conference.

Madeeha Gauhar, Ajoka Theatre
Usman Peerzada, Rafi Peer Theatre Workshop
Samina Ahmed, Samina Ahmed Productions

More information
ajokatheatre@gmail.com
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Salman Taseer Shaheed: Vigil report and Rally Jan 8th

Fri Jan 7, 2011 7:49 am (PST)

Today, the vigil by civil society turned into a dharna sit-in. There was a massive presence of people. Could have been 1500 to 2000. And they were in a militant mood. The mall road was blocked for an hour.

We had not expected such a big turnout (otherwise we would have taken a couple of hundred workers).

But as soon as I arrived everyone asked me to lead the slogans. Bus then it was like the lawyers movement all again. Aisay narray lagvai reactionaries ky khilaaf ki kya bataoun. Sub khauf khoof toot gaya sab ga. Jab aik dafa aawaaz khuli tu phir himat bhi aaye sub main.

It was one of the best civil society protests I have been to in a long time. Scores of young people were present. If these people really fight and struggle this can become a mass movement against the right wing.

It all depends on the people.

The next rally in Lahore is tomorrow.

Reported by ‘T’

Islamabad is having a rally as a daily event from 4 – 6 pm at Kohsar Market, the place of Salmam Taseer’s assassination. It was 3rd day today, and the place has become like a darbar shrine now.

Reported by ‘M’

From CMKP Newsletter

Asian Gaza Caravan due December 27th from Egypt

‘The Asian Gaza Caravan was warmly welcomed in Pakistan coming from India, and has gone to Iran and onward.

‘Pakistan’s civil society welcomed the Caravan participants despite hurdles created by the governments of India and Pakistan. The Indian government did not allow the Caravan to cross the border on the scheduled day, December 4th, and then suddenly allowed it to cross the next day, December 5th. The Government of Pakistan issued visas only for Lahore. That not only deprived the participants of the opportunity to interact with people in Multan, Sukkur, Hyderabad, Karachi and Quetta but also put extra financial burden on them because they had to travel to Iran by air, paying four times more in traveling costs.

‘Three prominent activists from Lahore, Adam Pal (Trade Unionist), Niaz Khan (Labour leader) and Muneed Haq (Journalist) joined the Caravan from Pakistan. Two more Pakistanis are joining it today in Syria and onward. The joining activists include Secretary General Awami Party Pakistan, Malik Ayub Khan and peace activist Ms. Wajiha Anwar.

‘The Caravan will attempt to break Israeli Siege to Gaza on December 27th from Egypt.

‘The Caravan is comprised of about 100 men and women human rights, peace and political activists from different Asian Countries.’

Report by Hassan Nasir
President
Awami Party Pakistan
From Socialist Pakistan News (SPN) newsletter
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‘All is near to those meditating’ by Madhulal Hussain

A Kafi Poem by
Shah Madhulal Hussain
Lahore 1539 – 1599

Kafi Poem 131
Swaying in ecstasy play on in the inner yard, all is near to those meditating
Rivers flow in this yard, thousands of millions of boats
Some are seen drowning, others have reached the shore
This yard has nine doors, the tenth is locked shut
No one needs to know, from where my lover comes and goes
This yard has a pretty curve, a hollow in the curve
I spread my bed in the hollow to love my lover at night!
A wild elephant in this yard, is struggling with the chain
Says Hussain the Beggar of His Beloved, (the elephant) is teasing the awake

Translated by Fauzia Rafique for her novel Skeena(Sanjh Publications, Lahore 2007. Libros Libertad & Uddari Books, Surrey 2011)

Kafi 131
Jhume jhum khaid lai munjh vehRay, japdeyaN nooN hur naiRay
Vehray de vich nadiyaN vagan, baiRay lakh hazar
kaiti iss vich Dubdi vekhi, kaiti langhi paar
iss vehRay de nauN darvazay, dusswaiN qulf chuRhai
tiss darvazay de mehram nahiN, jit shauh aaway jai
vehRay de vich aala soohay, aalay de vich taaqi
taaqi de vich sej vichaawaN, apnay pia sung raati
iss vehRay vich makna haathi, sangal naal khahaiRay
kahe Hussain Faqir SaeeN da, jagdeyaN kooN chehRay
(Punjabi poem in Roman)

Now published in

Holier-Than-Life-Cover
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Buy it here
Gumroad
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More
Holier Than Life
Fauzia’s Web Page
facebook.com/fauzia.zohra.rafique
@RafiqueFauzia
Update: June 2013
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Pakistan’s ‘Civil Society’ Launches Constitutional Fight

In an inspiring initiative, over 20 leading political and social organizations have come together to launch legal action on the 18th Constitutional Amendment to assure a democratic role for the judiciary and media in the country. The Petitioners, representing major human rights organizations and workers/student/peasant associations, believe that an independent judiciary and media is crucial to the development of a democratic society. The petition ‘Abdul Hafeez Pirzada Versus Federation of Pakistan’ was lodged with the Supreme Court on July 8th.

For me, two aspects of this development are for sure enchanting. First, this is the largest collective legal action mounted from below that challenges those ‘add-on’ elements that were introduced to burden the Constitution of Pakistan toward undemocratic and non-secular directions. The Objectives Resolution of 1949 is one such element that places undue emphasis on the theocratic aspects of Pakistan’s ‘nature’. Second, people and movements working for democratic change in Pakistan that had suffered major losses in the past twenty years, have come back up in country-wide strength to claim their place in decision-making processes.

In the last few weeks, the level of religion-based crimes has increased to alarming levels with Pakistan’s Christian communities threatened with Blasphemy Laws in Faisalabad, the Ahmadi communities made to suffer 82 deaths, an attack on the Shrine of Data Saheb in Lahore killing 41 people. Violence against women is high, and at least one woman has been sentenced by a Jirga to be stoned to death.
‘The Applicants seek to raise a non-partisan voice on behalf of the often voiceless people of Pakistan _ those struggling for their rights in far flung, neglected districts, the minorities, the women, workers and peasants of Pakistan denied access to the corridors of power.’

By making this intervention, Pakistan’s left has created a wonderful opportunity for us to help develop a secular and democratic governing structure in Pakistan.

Text of the Petition
Press statement

Fauzia Rafique
gandholi.wordpress.com
frafique@gmail.com

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Support Ahmadi Human Rights in Pakistan

In a lukewarm atmosphere of support for Ahmadi rights in Pakistan, i was glad this morning to find a petition calling for an end to religious and sectarian violence. The petition asks the Government of Pakistan to repeal discriminatory amendments and acts from the constitution, and take steps to make the country a secular state.

Sign the Petition

The Petition calls for:

‘I. THE STATE MUST PROTECT ITS NON-SUNNI AND NON-MUSLIM POPULATIONS:
-The state ensure the rights of all persecuted sects and religious minorities, including their right to openly and freely practice their religion.
-The state provide protection to all its citizens, and the perpetrators of violence against persecuted sects and minorities be brought to justice speedily and transparently.
II. THE STATE MUST SEPARATE ITSELF FROM RELIGIOUS CONCERNS:
-The 2nd Amendment and all other anti-Ahmadi laws be removed from the Constitution.
-All Blasphemy laws be repealed.
-Religious identity be removed from National ID Cards and Passports.
-Eligibility criteria for the offices of President and Prime Minister make no reference to religion.
-Pakistan’s official name be changed back to ‘The Republic of Pakistan’.’

Also, i want to share an observation. At an average, Uddari Weblog gets anywhere from 10-120 daily referals from other sites on the Internet where its link is displayed either in an RSS feed or in the page content or as part of the blogroll. The two days that followed the post ‘Statement by Pakistani Canadians against Killings of Ahmedis in Pakistan‘ there was not a single referel from another site on the Net. Other than the first few weeks, I have not seen it happen in the two years that Uddari has been online.

This is a small example of the phenomena brought about by ‘the silent complicity of the (Sunni) majority’ that the Petition points to as one of the reasons for the continuation of religion-based persecution of Ahmadis and non-Muslims minorities in Pakistan.

Sign the Petition

Petition authors: Action for a Progressive Pakistan at http://progpak.wordpress.com/

Fauzia Rafique
gandholi.wordpress.com
frafique@gmail.com

Contact Uddari
uddariweblog@gmail.com
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Twitter
twitter.com/UddariWeblog
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