Destination South Asia

Here’s a taste of some of the talks at Destination South Asia which took place at the University of British Columbia on March 23, 2013.

“Why is Poverty Declining so slowly in India,” Dr. Ashok Kotwal

  1. India continues to be so poor because most of its population continues to be employed in agriculture which pays so little if anything.
  2. Indians need to shift into non-farm jobs, like manufacturing but India does not have enough skilled labour partly because.
  3. Indians are so poorly educated or not educated at all

Some other points from Dr. Kotwal’s paper on the subject (http://www.ideasforindia.in/Article.aspx?article_id=110 )

  1. Most Indians (93%) have no job security nor access to credit, infrastructure or skills training as they work under the table (the ‘informal sector’), and;
  2. Unskilled and poor workers have benefited little from the “high growth” because they lack the skills to take part in such skill-intensive sectors as business services (which employ only a small part of the labour force anyway).

How will India reap its “demographic dividend” when its people are unskilled, undereducated, malnourished… ?

poverty_india

“Beyond Political Frames: Literary Voices on Partition,” Nabila Pirani

Short-stories on Partition are written by writers alive at the time of the event, offering the benefit of immediacy to the reader, but can bring out the human and social aspects of Partition more effectively than purely historical or political narratives.

Summarizing the stories “Siqqa Badal Gaya,” “Lajwanti” and “Khol Do” by Krishna Sobti, Rajinder Singh Bedi and Saadat Hassan Manto respectively, Pirani, and the following discussion, revealed the many textures and tones of the Partition era.

In “Siqqa,” Pirani underlines how for many Punjabis, the violence of partition was mostly in the background and how the experience of partition changes through the perspective of a woman writer and protagonist. In “Khol Do,” Manto upsets the apple cart by suggesting that men from a particular community may have raped their own women. Lastly, in “Lajwanti,” Pirani looked at the invisible walls that develop between a husband and a wife who had recently been returned to her husband after being classed as “missing.”

“Pakistan’s Fading Cultural Heritage,” Umair Jaffar

Pakistani singer

The Institute for Preservation of Art and Culture (IPAC) is a Pakistani non-profit organization which seeks to support struggling artists and ustads and to preserve and propagate the classical and folk musical and artistic heritages of Pakistan.

The soul of Pakistan can be heard in the ballads of Marwari women in the Southern Punjab anticipating the return of their husbands from war as it is in the Nur Sur tradition of Baluchistan, a folk story-telling tradition stretching back to the Greek period. There are the instruments, like the Sindhi “borindo,” have been found in excavations in the Indus Valley from over 4000 years ago. And, we see how ancient instruments like the Baluchistani “banjo” can produce the sounds of the modern electric guitar.

Jaffar points out that public media presentations of folk and classical music performances were banned during Zia’s time resulting in a growing number of Pakistani youth over the years who have become disconnected from those traditions. At the same time, some traditions have also enjoyed an upsurge, such as in Baluchistan where folk music traditions have revived as part of a general cultural revival in recent years. I argued that folk and classical music traditions are bound to decline in a country where the languages held in greatest esteem (Arabic, English and Urdu) are not connected to nor supportive of its folk traditions. On the other hand, the traditions of poetry and music connected to the mother tongue helped produce the likes of Nusrat Fateh Ali Khan.

 

“History of Intercultural Dialogue and Engagement in Vancouver,” Naveen Girn

Vancouver_Sikh_Temple-237x3001

Girn’s presentation including rare photographs, news excerpts and audio clips and now part of the public archive, serves as a reminder of the history of South Asians in Vancouver.

The story of South Asians in Vancouver can be said to begin with the Diamond Jubilee of Queen Victoria in 1887. To attend the Jubillee in London, England, the army regiments of the subcontinent had to first pass through Vancouver. By 1907, a sizeable number of South Asians had settled in the city and that year saw the opening of the 2nd Avenue Gurdwara in Kitsilano, the first gurdwara in North America.

More than a sacred space, the gurdwara was a meeting ground for Indians of different communities, including socialists, revolutionaries and members of the Ghadr party. The early community lived through the 1907 race riots in Vancouver and the Komagata Maru, published their own news magazine (associated with the Ghadr movement), forged associations with members of Anglo-Canadian and Chinese-Canadian communities and sent delegates to Ottawa to petition the government to grant South Asians the right to vote. The gurdwara also hosted Rabindranath Tagore, who Girn points out slept in the basement there after being turned away from the Hotel Vancouver and Nehru, who visited in 1949.

Lesbian Author Farzana Doctor launches new novel – Vancouver July 26/11

Join us for a book reading, Q&A and signing with
Farzana Doctor
Author of ‘Stealing Nasreen’ and ‘Six Metres of Pavement’
Tuesday, July 26
7:00pm – 9:00pm
Little Sister’s Book & Art Emporium
1238 Davie Street
Vancouver, British Columbia

Free
Everyone welcome
Books for sale

Farzana Doctor is a Toronto-based author and the recipient of the Writers’ Trust of Canada’s prestigious Dayne Ogilvie Grant for an emerging gay Canadian author (2011). Her first novel, Stealing Nasreen, received critical acclaim and earned a devoted readership upon its release in 2007. She is currently touring her second book, Six Metres of Pavement (Dundurn 2011), which Publishers Weekly has praised as “..a paean to second chances.” In her spare time, she provides private practice consulting and psychotherapy services and is a co-curator of the Brockton Writers Series. www.farzanadoctor.com

Watch the book trailer
http://www.youtube.com/

View Farzana’s interview
http://www.youtube.com/watch?v=WYx3TZAtNIU&feature=related

Synopsis
Ismail Boxwala made the worst mistake of his life one summer morning twenty years ago: he forgot his baby daughter in the back seat of his car. After his daughter’s tragic death, he struggles to continue living. A divorce, years of heavy drinking, and sex with strangers only leave him more alone and isolated.
But Ismail’s story begins to change after he reluctantly befriends two women: Fatima, a young queer activist kicked out of her parents’ home; and Celia, his grieving Portuguese-Canadian neighbour who lives just six metres away. A slow-simmering romance develops between Ismail and Celia. Meanwhile, dangers lead Fatima to his doorstep. Each makes complicated demands of him, ones he is uncertain he can meet.
http://www.dundurn.com/books/six_metres_pavement

From Trikone Vancouver
Information provided by Randeep Purewall.
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Third Annual Celebration of Punjabi at UBC, Vancouver, April 2/11

The Third Annual Celebration of Punjabi
at UBC
In honour of the memory of Harjit K. Sidhu
Saturday, April 2, 2011

Program
2 p.m.
Welcome and introductions
2:15-3:15
Lecture by Arvind-Pal Singh Mandair, University of Michigan
“Beyond Secular and Religious Apologetics: Re-evaluating the Concept of Shabad Guru”
3:15-3:45
Lifetime achievement award for local Punjabi-language writer Ravinder Ravi and
awards for student essay contest winners.
3:45-4:00
Tea and coffee
4:00-5:30:
Student performances from the Punjabi 200 class at UBC, and short documentary video projects by Punjabi 300 students

Today’s lecture
Beyond Secular and Religious Apologetics: Re-evaluating the Concept of Shabad Guru
Arvind-pal Singh Mandair, University of Michigan

Arvind Mandair is Associate Professor and S.B.S.C. Chair of Sikh Studies at the University of Michigan. His recent publications include: Religion and the Specter of the West: Sikhism, India, Postcoloniality and the Politics of Translation (Columbia University Press, 2009); Secularism and Religion-Making (co-edited Oxford University Press, 2011); and Teachings of the Sikh Gurus (Routledge, 2005), co-authored and co-translated with Christopher Shackle. He is a founding editor of the journal Sikh Formations: Religion, Culture and Theory and is Assistant Editor of the journal Culture and Religion, both published by Routledge.

Lifetime achievement award for local writer Ravinder Ravi
Every year this event honors a local writer either for overall contribution to Punjabi literature or, every other year, for a recent contribution to Punjabi literature. This year, we are proud to honor Ravinder Ravi for his overall contribution to Punjabi letters and the Punjabi literary world both in BC and abroad.

About Mr. Ravi
Ravinder Ravi was born on March 8, 1937 in Sialkot, in present-day Pakistan. His first book in Punjabi “dil dariā samundarõṅ ḍūṅge” or “The River of Hearts is Deeper than the Ocean,” was published in 1961. During his long literary journey, he has written 18 poetry collections, 12 poem-plays, 9 collections of short stories, one travel narrative, and two literary autobiographies, and has written or edited a dozen or more books of criticism or prose. He taught in Kenya, British Columbia and Punjab and retired from teaching in 2003. Today he lives in the British Columbia city of Terrance.
The decision to award Mr. Ravi this honor was made by a committee made up of representatives of the University and the B.C. Punjabi language literary community.

Harjit Kaur Sidhu
This program has been established in loving memory of Harjit Kaur Sidhu (nee Gill), devoted wife, mother, and strong advocate for education, Punjabi culture and language, and women’s issues.

Mrs. Sidhu was born in Amritsar in 1937. She grew up in what is now Pakistan and resettled with her parents, brothers and sisters in Ludhiana after partition. She received both an MA and MEd. She went on to lecture at Sidwa College in 1966 and 1967. She immigrated to Canada with her husband, Balvindar Singh Sidhu, in 1968. The couple lived in the Yukon for 32 years, during which time Mrs. Sidhu’s passion became early childhood education. After the birth of her sons Ravindar (1971) and Rajvindar (1972), she worked as a teacher in multiple early childhood settings: preschool, prekindergarten programs and in kindergarten.

In 2001, Harjit and Balvindar moved to Vancouver where there youngest son was a practicing dentist and where, later, their oldest son started a career at UBC as a surgeon in the Faculty of Medicine. During her time in Vancouver, Harjit rediscovered her passion for Punjabi language and culture. She was a strong advocate for Punjabi culture, and for women in Punjabi society.

After two and a half year courageous battle with cancer, she passed away in her home on July 23, 2007. She is survived by her husband, two sons and their wives, two grandsons and one granddaughter.

Sincere thanks to the Sidhu family for making this program possible, and to the students, writers, and Punjabi cultural enthusiasts who contribute so much to the life of Punjabi in British Columbia.
Special thanks to Ranbir Johal of Kwantlen University; the Punjabi Language Education Association, its President Balwant Sanghera, and all its members; and to the members of the Writer’s Award Committee for their support, collaboration, and for making this event possible.

Organized by
The Department of Asian Studies
University of British Columbia
1871 West Mall
UBC Asian Centre
Vancouver BC V6T 1Z2
Anne Murphy
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Prof Hari Sharma (1934-2010)


Southasian activist, academic, visionary
Prof Hari Sharma (1934-2010)

‘It is with deepest sorrow that we announce the death of our friend and comrade, Hari Prakash Sharma, on March 16 following a prolonged battle with cancer. Hari took his last breath in his home of 42 years at Burnaby (a suburb of Vancouver), British Columbia, surrounded by his comrades Harinder Mahil, Raj Chouhan, and Chin Banerjee. All of them had come together in 1976 to form the Vancouver Chapter of the Indian People’s Association in North America (IPANA), which had been founded by Hari and many others at a meeting in Montreal in 1975.

‘Hari was born on November 9, 1934 at Dadri in Uttar Pradesh though his family came from Haryana. His father was a railway employee, so he moved from one place to another wherever his father was posted. Hari received his BA from Agra University and his Master’s in Social Work from Delhi University. The insight into the social life of India Hari got from his travels by train enabled by his father’s employment in the railways and his extensive travels by foot through the villages of India stimulated Hari to start writing short stories in Hindi. Hari is regarded as one of the finest writers of short stories in Hindi and many people had urged him to resume his writing in Hindi. One of his stories was adapted as a play and staged in New Delhi.

‘Hari moved to the US in 1963 for further education and did his Master in Social Work from the Case Western Reserve University, Cleveland, Ohio, in 1964 and Ph.D. in sociology from Cornell University, Ithaca, NY in 1968. He taught briefly at UCLA before accepting a position at Simon Fraser University, British Columbia in 1968, where he stayed till his retirement in 1999. He was honored by the University as Professor Emeritus.

‘Hari, like many enlightened academics of the 1960′s plunged in the anti-Vietnam war movement in the US and Canada. This is also the period when he espoused Marxism, which ideology he held dearly and steadfastly until his death.

‘As a member of the Faculty of Simon Fraser University he became a champion of the academic rights of colleagues who were faced with the threat of dismissal for their support of the student-led movement for democratizing the university. He became an associate and friend of another Marxist Kathleen Gough, who was suspended for her political activities. Kathleen Gough and Hari P. Sharma co-edited the 469-page book, Imperialism and Revolution in South Asia, which was published in 1973 by the Monthly Review Press, New York. The book was sought by political activists of that time and many people know of Hari as an eminent leftist scholar because of that book.

‘The 1960′s were a period of international revolutionary upheaval. The Naxalbari peasant uprising happened in the spring of 1967. Hari was greatly inspired by it. He went to India and visited Naxalbari area. It is then he got committed to the path opened by Naxalbari and retained his faith in its ultimate success until his last days, while many of his comrades had simply written off Naxalbari as a thing of the past. Hari developed contact with peasant revolutionaries and maintained a living contact till his last days.

‘While associating with the Naxalbari movement in India, Hari carried on anti-imperialist work in Vancouver through the weekly paper, Georgia Straight, published by the Georgia Straight Collective, of which he was a founding member. In 1973 Hari went to the Amnesty International in London and the Commission of Jurists in Geneva and sent a written representation to the UN Human Rights Commission to publicize the condition of more than thirty-thousand political prisoners in Indian jails.

‘In 1974 he and his comrade Gautam Appa of the London School of Economics organized a petition of international scholars to protest the treatment of political prisoners in India, which he handed to the Indian Consulate in Vancouver, BC on August 15 of the same year.

‘In 1975 Hari enthusiastically accepted an invitation from his friends in Montreal. He along with many others founded the Indian People’s Association in North America (IPANA) on June 25, 1975, exactly on the same day on which Indira Gandhi declared the State of Emergency in India. Hari’s tireless work against dictatorship in India and in defense of political prisoners and oppressed peoples, and his energetic organization of progressive people across North America in the struggle against imperialism and for social justice, led to the revocation of his passport by the Indira Gandhi government in 1976.

‘Having engaged in various anti-racist struggles in the 1970s, IPANA in Vancouver, under Hari’s leadership became a primary force in the formation of the British Columbia Organization to Fight Racism (BCOFR: 1980), which proved to be an extremely effective instrument against the tide of racism in the province at the time. Hari and IPANA also played a leading role in the formation of the Canadian Farmworkers’ Union (CFU: 1980), which for the first time took up the cause of farm workers who had been historically excluded from protection under the labour laws and any protective regulation.

‘From the 1980s Hari’s work also began to focus on the condition of minorities in India, which came to a crisis with the attack on the Golden Temple and the massacre of Sikhs in Delhi in 1984 following the assassination of Indira Gandhi. Hari stood firm in his defense of the human rights of Sikhs and, increasingly of Muslims who became the primary targets of the rising Hindutva forces gathered under the banner of the Bhartiya Janata Party. He organized a parallel conference on the centralization of state power and the threat to minorities in India to coincide with the Commonwealth Conference in Vancouver in 1987.

‘In 1989 Hari brought large sections of the South Asian community together to form the Komagata Maru Historical Society to commemorate the 75th anniversary of the Komagata Maru incident, in which Indian immigrants traveling to Canada on a chartered ship were turned away from the shores of Vancouver by the racist policies of the Canadian Government. As a result of the society’s work a commemorative plaque was installed in Vancouver. In 2004, during a screening of the documentary film on this incident by Ali Kazimi, Continuous Journey, the Mayor of Vancouver presented a scroll to Hari dedicating the week to the memory of Komagata Maru.

‘Following the attack on Babri Masjid in December 1992 Hari became the prime mover in the formation of a North American organization dedicated to the defense of minority rights in India called, Non-resident Indians for Secularism and Democracy (NRISAD). This organization brought together Hindus, Sikhs, Muslims, and Christians of origin in South Asia through educational and cultural activities. It had its most significant moment in Vancouver in 1997, when it celebrated the 50th anniversary of the independence of India from colonial rule by bringing together people from the entire spectrum of the South Asian community to focus on how much remained to be done on the subcontinent and the urgent need for peace between Pakistan and India.

‘Recognizing the need to build a North American front against the growing menace of Hindutva fascism in India, Hari travelled to Montreal in September 1999 to join the founding of International South Asia Forum (INSAF). He became its first President and organized the Second Conference in Vancouver from August 10-12, 2001.

‘Hari’s leadership again led to the development of NRISAD into South Asian Network for Secularism and Democracy (SANSAD) in Vancouver to embrace the necessity of going beyond a focus on India to the entire South Asian region in the quest of peace and democracy based on secularism, human rights and social justice. SANSAD has pursued these goals vigorously, condemning the massacre of Muslims in Gujarat in 2002 (for which he was denied a visa to go to India), championing the human rights of Kashmiris, promoting peace between Pakistan and India, supporting the rights of women in Pakistan, condemning violence against journalists and academics in Bangladesh, supporting the movement for democracy and social justice in Nepal, and defending the human rights of Tamils under the attack of the Sri Lankan state.

‘Besides being an able political organizer and a gifted writer of short stories, Hari was also a talented photographer. He photographed the common people of India, their lives and struggles. His photographs hang in many homes and have been displayed in many exhibitions. He proved himself to be an excellent director of political drama.

‘Political ideals remain steadfast. However, there has, naturally been, divergence of opinion on the strategy and tactics of achieving these ideals. During the course of long political activity of more than 50 years, Hari made many friends and comrades. It is natural that among these comrades there also arose disagreements on many issues. Nevertheless, Hari remained a comrade or a friend of all of them and they all are deeply saddened by his passing away.

‘Hari leaves behind him a legacy of activism in the service of the oppressed. He is an inspiration to engagement in the struggle for a better world, to a never-flagging effort to create a world without exploitation, without imperialist domination, without religious, caste, ethnic or gender oppression, a world that Marx envisioned as human destiny.’

Chin Banerjee
Harinder Mahil
Raj Chouhan
Daya Varma
Vinod Mubayi
Charan Gill
SANSAD

From Ijaz Syed at syedi@sbcglobal.net

Professor Hari Sharma Moves On

Vancouver scholar and civil rights activist Hari Sharma passed on yesterday at 75. He was suffering from cancer.

Friends who met him in August of last year, found him enjoying every aspect of his life ‘whether in a seminar or while chanting in a rally or being in a debate over a social issue at his home in Burnaby.’

Funeral information:
Monday, March 21, 2010
3 pm
Riverside Funeral Home, Delta
7410-Hopcott Road
Delta B.C.
Phone: 604-940-1313

Photo: Fraser Valley Peace Council

Published in: on March 18, 2010 at 6:12 pm  Leave a Comment  
Tags: , , ,

Punjabi MaaNboli and the Punjabis-3

Punjabi Literature Conferences

In the past couple of months, two national conferences on Punjabi literature have been announced in Canada, one to be held in Toronto in the Summer of 2009 and the other in Ottawa on the 16th tomorrow. I received information for both but could not get much out since the organizers had sent circulars in Gurumukhi alone.

First, it reminds me of my own inability to read Gurumukhi script, and prompts me to finish learning it in haste to overcome this ‘diversity barrier‘ of being a Punjabi. Second, and at the same time, it gives me the realization that this is not all that needs to happen to develop Punjabi language and literature in Canada.

Literary conferences are a great way of bringing people together to share new work, discuss issues faced by literary communities, and to reach consensus where needed. I am positive that the two conferences scheduled in Toronto and Ottawa plan to, and will, do that.

However, just as i have to keep impressing upon some White Canadians that the term ‘Canadian’ does not stand only for a ‘White Canadian’ person; so, i need to keep suggesting to some Punjabi event organizers to not use the term ‘Punjabi Literature’ to mean  ‘Punjabi Gurumukhi Literature’ or ‘Punjabi Literature in Gurumukhi script’; and, to not use the word ‘Punjabis’ only for ‘Sikh Punjabis’ or for ‘Punjabis of Sikh family origin’.

I do that not just because i am a non-Sikh Punjabi and can not read or write Gurumukhi but also because 60% of Punjabis the world over are NOT of Sikh orientation, and most of the published Punjabi literature is NOT written in Gurumukhi. Indeed, the first Punjabi literary work was written in Shahmukhi or Persio-Arabic script by a Muslim Punjabi named Baba Farid (1173-1265).

My suggestion to organizers of literary and cultural events would be to do either of the following:

- For Punjabi literature conferences that are catering only to Punjabis of Sikh orientation, please write ‘Gurumukhi Punjabi Literature’ instead of just ‘Punjabi Literature’.

- To claim that an event is dealing with ‘Punjabi literature’, a fair representation of Punjabi literary works in Gurumukhi, Shahmukhi and Devnagri must take place. The same holds true for representation of Punjabi authors of Christian, Hindu, Muslim and Sikh orientation; and, of corresponding communities and issues.

Before i finish, there are lighter things to discuss since the two conferences are generating some activity in areas where Punjabi literary communities have flourished; and, that includes Surrey and Vancouver, the (Lovely) Lower Mainland.

Here, i want to tell you The Story of Four Friends, three of whom are on a committee delegated with the task of deciding who is/was going to present papers on various issues of literary importance for one of the two conferences. The Three members of the committee met, and decided to send three papers to the conference from BC, and then proceeded to elect themselves as the three presenters.

The story does not finish here even when it is a powerful end.

The Fourth friend objected to it, and in return, was awarded with a fourth paper and another space for presentation at the conference.

I have objections to the process where presenters were ‘agreed upon’ and papers were ‘allocated’ by a three-member committee to its own three members. In other words, the three decision makers who were to send three representatives of BC Punjabi literary communities to a conference in Eastern Canada, ended up electing each other for representation by awarding the three papers to themselves. On top of that, the objections raised by the Fourth friend were not based on the critique of the process but spoke to the exclusion of an individual and another denominator; and so, was readily satisfied and silenced upon receiving the hand out.

My problems are with the process and not the people. In my view, all the four people well deserve to be at the conference to present their work and views but not in this way. Next time, please get others to nominate you or at least resist being the sole membership of a self-nominating decision-making committee.

As well, the first three and the fourth presenter all write in Gurumukhi, and all hail from Punjabi Sikh community. This in itself would be misleading for the participants of the conference in the East as it gives the impression that there are no Shahmukhi or Devnagri Punjabi writers in BC or that there are no Muslim, Hindu or Christian Punjabi writers in BC. My four friends are well aware that that is not the case.

If the purpose of the two conferences is to develop Punjabi language and literature than the conferences must be way more inclusive in representation than they are now or have been in the past.

In this, there are reasons other than the development of Punjabi language and literature that may help us to become inclusive. It is inevitable that public funds are accessed to organize national and international literary and cultural events, and because of it, the organizers and decision makers of such events must take responsibility to represent in diversity the communities they undertake to represent; and, to not view and define Punjabi communities in Canada from the standpoint of personal or single-group interests.

There is hope that the Punjabi Literature Conference in Ottawa tomorrow will address these issues of diversity in Punjabi language and literature; and, will decide upon a policy of outreach to and inclusion of Punjabi writers of all scripts, gender, abilities; and, of diverse religious, social and economic backgrounds.

I must also stress that such discrepancies are found in all communities where a section has more power or influence in relation to others. There are similar scenarios in Punjabi Muslim communities in Pakistan where such events are organized without assuring rightful representation, for example, of women, gay people, writers in rural areas, and non-Muslim Punjabi writers.

Also, living in Surrey (12.67% South Asians) for the past decade, i can not help notice the activities of organizations such as Surrey International Writers’ Conference (SIWC). Over 25% of Surrey’s ‘visible minority’ population is South Asian (Punjabi Sikh majority) yet the representation of Punjabi and South Asian writers in the SIWC has been none or negligible. See the presenting authors’ list for the SIWC 2008.

Now view one of the strongest reasons for this non-representation:

SiWC-team-photo

Surrey International Writers Conference (SIWC) sports an all ‘white’ organizing team in a multicultural city (46.1 ‘VM’), and year after year, produces a conference promoting English language writers of Anglo-Saxon origin while using public funds endowed to it by Surrey Board of Education through its Continuing Education program.

I wonder if the decision makers at Surrey Board of Education are aware of Surrey demographics, and if the mandate of the Board does include equality of representation when allocating public funds for literary and cultural development of the people of Surrey.

Also, the SIWC Team may not be aware of literary groups and organizations of Surrey Punjabi writers that are operating here for over thirty years, and of the fact that Surrey South Asian communities do have published authors in them.

If my expectations are unrealistic, the situation needs clarification from the SIWC, Continuing Education program and Surrey Board of Education.

Failing all else, my usual suggestion would be to at least change the name if not the essence of the Conference. Instead of just ‘Surrey International Writers’ Conference’ (SIWC), it could be ‘Surrey International White Writers’ Conference’ (SIWWC) or ‘Surrey International White English Writers Conference’ (SIWEWC).

I will not worry about the increased length of the proposed names and their abbreviations as to my estimation, it may not require much additional Continuing Education funding to implement a name change.

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‘As of 2006, the population of surrey is 394,976, a 13.6 percent increase from the 2001 population. The foreign-born population is 150,235, constituting 30.28 percent of the city’s population. Visible minorities number 181,005 or 46.1 percent of the population, while Aboriginals constitute 1.9 percent of the population. [2]

‘As of 2006, visible minority groups in Surrey are as follows[3]:

• 27.5% South Asian

• 5.1% Chinese

• 4.2% Filipino

• 2.4% Southeast Asian

• 2.0% Korean

• 1.3% Black

• 1.1% Multiple Visible Minority

• 1.0% Latin American

• 0.5% Japanese

• 0.5% Arab

• 0.5% West Asian

• 0.2% Other Visible Minority’

http://en.wikipedia.org/wiki/Surrey,_British_Columbia

‘Newton has the largest population of all the city’s town centers, as well as the most ethnically diverse population; over half of the population is considered visible minority (predominantly Sikh)[1]. According to the 2001 census, the population of Newton was 91,595.’

http://en.wikipedia.org/wiki/Newton_Town_Centre

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More at Uddari

Information on AIDS Walk San Francisco, register now for July 20.

Amnesty International is presenting ‘Super Patriots and Morons’ in Vancouver, a political play banned in Zimbabwe. Written by Raisedon Baya and Leornard Matsashort, it was short-listed for the Freedom of Expression Award by Amnesty International UK. The Vancouver production of ‘Super Patriots and Morons’ is directed by Pasi Gunguwo, and features Jean Pierre, Carlos Joe Costa, Ezeadi, Patrick Onokwulu, Tendai Mpofu, Ruth Akefa Azu among others.

A Case of Exploding Mangoes by Mohammad Hanif
A Case of Exploding Mangoes by Mohammad Hanif
Meet London-based author Mohammad Hanif in Karachi and Lahore this week where he will present readings from his first novel ‘A Case of Exploding Mangoes’, a satire on General Zia ul Haq, the dearly departed conservative ruler of Pakistan.

Aitzaz Ahsan, one of the most prominent leaders of the movement for democratic rights in Pakistan, is coming to Amnesty International USA in Washington DC to speak about the issues emanating from the dismissal last year of Chief Justice Iftikhar Chaudhry, and others. Ahsan has led the recently held Long March (June 9 from Karachi and Quetta to Sukkur-Multan-Lahore-Rawalpindi-Islamabad June 14) to demand the reinstatement of justices. More on the event in Washington DC.

At the same Page, find information about events happening in Vancouver tomorrow to celebrate the ongoing contributions and achievements of the First Nations and Aborignal Canadians at the National Aborignal Day, June 21.

View the new Photo Album page created today to display photos of cultural, art and literary events. It is a matter of pride for Uddari to begin it with the memory of a remarkable youth, Deepak Binning, who continues to create positive impacts on our communities in Vancouver. So, click over, and see some photos of the Ninth Deepak Binning Foundation Walk-a-Thon and West Coast BhangRa Festival held in Richmond earlier this month.

Punjabi Writers Page at Uddari

View the new Punjabi Writers page that aspires to compile a database of Punjabi writers and artists anywhere in the world.

It is a matter of pride for Uddari that our first entry is Punjabi Canadian Poet/Playwright/Cultural Activist Ajmer Rode of Vancouver who has contributed much to the development of Punjabi literature and Punjabi literary community in Canada.

If you are writing in Punjabi please be supportive of this effort, and enter your information in the text box at the end of Punjabi Writers page.

You can also paste text in an email message, attach photos as .gif or .jpeg files, and send it to Fauzia Rafiq at frafique@gmail.com

Punjabi Literature

New at Uddari

View Cultural Events Page for information on South Asian Peoples Unity Conference organized by South Asian Peoples Forum (SAPF), and scheduled to be held in Toronto in October 2008; The 9th Annual Deepak Binning Walk-a-Thon in Vancouver on Sunday June 8, 11am at King George Park followed by the Westcoast Bhangra Festival; The dateline for This Magazine’s 12th Annual Great Canadian Literary Hunt is July 2, 2008.
View oil paintings, water color and sculptures by Shahid Mirza and Kanwal Dhaliwal at Uddari Art Exhibition.

Autobiography of the Great Dada Amir Haider Khan (1904-1986)

A new edition of the out-of-print autobiography of Dada Amir Haider published in 1988 titled “Chains to lose: Life and Struggles of a Revolutionary – Memoirs of Dada Amir Haider Khan, Vol 1” edited by Hasan N. Gardezi (462 Pages, Rs. 350, Patriot Publishers, Delhi 1988) is now available. Here is the cover page of the new edition.

Life and Struggles of a Revolutionary, Memoirs of Dada Amir Haider Khan

Chains to Lose – Life and Struggle of a Revolutionary
– Memoirs of Dada Amir Haider Khan

Hasan N. Gardezi, Ed., (Karachi 2007)

The following book review on the 1988 Edition by Shafqat Tanvir Mirza was published almost 20 years back in Weekly Viewpoint, Lahore. Today, i am honoured to post it at Uddari as it brings together at least five individuals who have and are contributing to the enrichment of our cultural and political life in the most magnificent ways.

Dada Amir Haider induces tears of love and respect from anyone in the Punjab with a mention of his name; Shafqat Tanvir Mirza’s life in journalism shows us how to live and work with integrity under oppressive regimes; Hasan N. Gardezi has shaped our ways of thinking with his political and literary writings; Amarjit Chandan reminds us of the best traditions of our poets who fight for revolutionary change; and, Mazhar Ali Khan who brought out Viewpoint and kept it going in Lahore in the toughest of situations.

Because of this, today is a beautiful day at Uddari even when clouds are bearing down on Vancouver.

Dada Amir Haider

Dada Amir Haider Khan
By Shafqat Tanvir Mirza

CHAINS TO LOSE is the life story, in his own words, of a great revolutionary, a father figure, a living legend. Every inch of a rebel from his very childhood, this colossus of a man stands before us dominating a whole era. In these pages, for the first time in print, revolutionary and trade union leader Dada Amir Haider chronicles in graphic detail the class struggle in colonial India. The readers of these memoirs will see the events of an important era in our history from the perspective of a highly refined proletarian consciousness.

Dada Amir Haider Khan 1904-1986

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Dada Amir Haider (1904-1986)

This is how the publisher has introduced Dada and the first part of his autobiography, which was written in English in 1939 when the leader was denied personal appearance in a Bombay court. He was arrested in Bombay under the Defence of India Rules and lodged in the Central Prison, Nasik Road, on a two-year sentence. Dada filed an application in the High Court demanding that he be allowed to plead his own ease against his conviction. His application was rejected. Dada then decided to put down in writing what he wanted to say, and gradually resolved to preserve in writing the entire story of what his life and labour had taught him as a revolutionary activist. The narrative covered the period from Dada’s childhood to 1926 when he, for the last time, bade goodbye to the United States and sailed out for Moscow to get training in revolutionary work.

Dada has narrated the story in the minutest detail in the last chapter of the book. According to him, the C.l. (Communist International) was attempting to help all colonial countries which had industrial workers to develop Communist parties. With this in view the Cl was attempting to help train some revolutionary workers who would become party organisers and political workers m their respective countries. The Indian Communist Party was also asked to select some students. The job was assigned to M. N. Roy, who could not find any in India. Therefore, he asked the American Communist Party for help which in turn contacted the Ghadar Party. The Ghadar Party selected five students of whom Dada was one.

VD Chopra, an old political colleague of Dada in Rawalpindi, writes in the preface: “These memoirs in reality are recollections of the history of this Sub-continent and bring into sharp focus how the revolutionary urge of a peasant youth in the most economically and politically backward region of the Punjab before partition, the Pothohar region in north western Punjab – in Kahuta in particular gripped his mind. This was not an isolated development because from this very region a large number of young men had joined the INA. This fact is being recapitulated to make out that the national movement of united India did leave a deep impact on the common people of the entire country. Dada Amir Haider Khan was a product of this new national awakening who through a zigzag process became one of the founders of the Indian Communist Movement.”

Dada Amir Haider’s memoirs, therefore, are not only a narration of events and how these events moulded his life. They form a rich source material for historians and research scholars. However, the most important aspect of the memoirs is that they reveal how determined efforts were made by him, step by step and against heavy odds, to liberate our country from foreign domination and build a new social order.

The first volume of memoirs covers the first 22 years of the 20th century. Dada had a very, very hard life right from the beginning. He was born to a Chib Rajput family of village Sabbian of Kahuta. This family had its social roots in the Kashmir area. Dada’s first bitter experience was at a very tender age. At the time of the death of his grand father his father and his younger brother were minors. Therefore their brother-in-law was made their custodian. This gentleman cleverly deprived both the brothers of agricultural land left by their father. They were no match to their brother-in-law and therefore avoided confrontation and legal battles. Dada’s father selected a barren, rather stony piece of land and with his hard labour turned it into a small farm.

Dada was still a lad of hardly five or six years when his father died. Difficult days were ahead for him and his elder brother. The circumstances led their mother to marry the younger brother of her late husband. The stepfather’s attitude was almost hostile towards the young Dada who was very fond of education.

Unfortunately there was no school in the village, and the nearest one was four or five miles away. Anyhow his stepfather unwillingly agreed that Dada should go to a maulvi of the village who would teach him the Quran.

That was the beginning of Dada’s hardships. Dada went to many maulvis and then to schools but ultimately had to desert his home. Once he ran away and went to his elder brother, who was in the army at Peshawar. He was brought back but again forced to leave the house. This time he went to Calcutta where his elder brother after release from the army, had joined a gang of drug traffickers. The gang was headed by some Europeans. Dada was recruited in the gang. When this group was smashed he left Calcutta and went to Bombay where he got a job as a labourer on a ship. This assignment took Dada to Europe and America and it was there that his contacts with the American Communist Party and the Ghadar Party were established.

SS Leviathan is one of many ships Dada Amir Haider worked on

SS Leviathan is one of many ships Dada worked on.

What did Dada do after leaving America for Moscow in 1922? For that we have to wait for the next volume of his autobiography.

Ayub Mirza has written a biography of Dada in Urdu in the form of a novel. Both these books make extremely interesting reading. — SHAFQAT TANVIR MIRZA
[November 30, 1989. VlEWPOINT, Lahore]

The New Edition is available from Pakistan Study Centre, University of Karachi, Karachi-752702007. Price Rs 800 (Vol I-II), Pages 793. Contact the Publisher Syed Jaffar Ahmed at pscuok@yahoo.com, and Editor Dr Hassan Gardezi at gardezihassan@hotmail.com.

More information on Dada, and a review of the 2007 Edition by literary and art critic Sarwat Ali, is posted here: nasir-khan.blogspot.com

Materials provided by Amarjit Chandan

May 23: Komagatamaru Arrived in Vancouver

Gurdit Singh and others on Komagata Maru, Vancouver July 1914

Ninety four years back, on May 23, 1914, Komagatamaru arrived in Vancouver from India carrying 376 passengers. They had come from one British colony to another, and they were made to suffer atrocities by the colonizers at both ends.

Komagatamaru Plaque Vancouver, 14 May 1990Komagatamaru Plaque Vancouver, 14 May 1990

Today is to remember the sacrifices made by Baba Gurdit Singh and other passengers; the support given to the passengers by the Sikh community of British Columbia, and by Vancouver’s Khalsa Diwan Society.

Komagatamaru Play. Leaflet. London,1983. Amarjit Chandan CollectionLeaflet of a play on Komagatamaru, London1983. (Amarjit Chandan Collection)

It also is a harsh reminder of the violent and racist methods and policies of British Canadian government in Vancouver and British Indian government in Calcutta that caused lifelong hardship, disease and death to innocent people.

From our history, it is one of the more painful lessons in courage and perseverance.

More on Sikh Community

2. Royalties for Punjabi Language Authors

After the first post, i received some feedback questioning the need to raise the issue of royalties for authors of MaaNboli mothertongue languages, and asking why even after getting royalty on my novel Skeena, i am still keeping on about it.

It is the historic discrimination faced by MaaNboli languages in Pakistan where most of the meager resources earmarked for the development of languages, art and literature are awarded to the ‘national’ language Urdu at the expense of all local languages. So now the MaaNboli literary organizations, authors and publishers of Punjab (Punjabi, Seraiki, Potohari), Sind (Sindhi, Behari), Balochistan (Balochi, Brahvi) and the NWFP (Pushto, Pukhto) face depreciation due to the persistent non-recognition of native languages by national and provincial cultural agencies. It is a miracle performed by writers, intellectuals and publishers of maaNboli literature that any of our languages have survived the last sixty one years of Pakistani politics.

Punjabi writers and publishers, artists and patrons, musicians/dancers and producers are facing decreasing markets and lesser value for their creative work and hardship because of the ever-increasing conservatism of the political environment that does not encourage or allow creativity in art and literature. Nahid Siddiqui, a master of Kathak classical dance, and i assure you there aren’t many left in the country, does not get a chance to perform on stage or on television very often; and so, she sustains herself with a percentage of student fees from her dance classes with a community-based non-profit cultural organization that struggles each month to pay its own bills in the absence of any core funding or structural support.

The perpetual lack of government funding and public resources has pushed Punjabi cultural communities to operate at ‘charitable’ levels from before the Partition of 1947; and, now the defensive strategy once adopted to help the ailing art and literary institutions recover, has become the only ‘possible’ way to continue. This has flung most Punjabi literary organizations into an overall low-lying introvert stance where work is valiantly carried on even in the absence of ‘basic necessities’ such as scanners and printers. A living example of it appeared in my inbox yesterday in the form of a general request to help fundraise for Publisher/Distributor Kitab Trinjan to get a UPS, a printer and a scanner (For more information and to extend your support, email Zubair Ahmed at kitab.trinjan@gmail.com).

I had the unique opportunity to travel within Pakistan from May to August last year to launch my novel Skeena; and, it was most rejuvenating to meet poets, fiction writers, prose writers, publishers, musicians and cultural/social activists in nine different places including my own city of Lahore. This was made possible by many individuals and organizations but most of all by Amjad Salim of Sanjh Publications who took a big step forward by launching what may well be the first actual promotion campaign for a Punjabi book in the Punjab; Columnist Hasan Nisar who gave the campaign his unconditional support by dropping the first cash donation; Mohammad Tahseen of South Asia Partnership (SAP) who supported the Campaign by approving funds for it. I am most grateful to the cultural communities of Gujranwala, Kot Adu, Multan, Sargodha, Islamabad, Jhung, Karachi, Hyderabad and Lahore who supported this action by organizing the events to launch ‘Skeena’ in their cities.

My gains are unlimited. Just getting the feel of different places and meeting some of the most inspiring people there would have been enough for me but i got luckier than ever; great exchange of ideas, strong cultural impacts, heated discussions, hot and cold weathers, home-cooked foods, great Hasheesh, and no kidding. On the question of royalties, most authors and publishers said that since Punjabi books do not sell it will be meaningless to ask for or grant royalties to authors; some reject the very idea of running a self-sustained Punjabi publishing business as being a ‘commercial’ and so negative activity while others feel it will be impossible to make a Punjabi literary publishing business a commercial success in a market catering to Urdu and English.

The most important factor in resolving this situation is to push for language reforms as has been suggested by Shahid Mirza in his comment on Uddari-Home: “It is so unfortunate that in the new provincial assembly there is no party/individual/group to voice the right of children to study in the mother tongue. maybe we need to start a signature campaign to promote the cause”; and, the comments made by Shumita Madan Didi here, and there. As well, this is the reason for Publisher Amjad Salim and I to launch an extended promotion campaign for Skeena that included discussion on language rights, and for Mohammad Tahseen, and others to support it. I believe that winning author royalties for Punjabi writers is an important part of developing Punjabi language and literature.

The sentiment behind rejecting the concept of author royalties is well expressed by Author Amarjit Chandan in his comment on the previous post: “…In principle there can’t be any debate about royalty rights for Punjabi writers. A Punjabi writer should assert his/her rights while dealing with big publishers, but sadly we don not have any in Punjabi book industry.” I understand this view but do not share it; to me, its not a question of whether a publisher is big or not, an author is ‘successful’ or not, a publisher is ‘commercial’ or not. “Everyone has the right to the moral and material interests resulting from any scientific, literary or artistic production of which (s)he is the author.” (UN Universal Declaration of Human Rights, Article 27). It is a matter of human rights; of how creative work is used and valued in a society; of how creators of art and literature are recognized for their work. To me, it is important to see that a system contains at least a semblance of the ‘possibility’ for writers and artists to sustain ourselves through our creative work; and, may also improve the quality of our work as suggested by Jatinder in her comment.

Amarjit Jee further says, “I belong to the old tribe of writers who wrote and published for the love of it without asking for any reward.” Yes, in South Asia as elsewhere, writing has been a noble profession and the profession of the nobility as it required not just intellect but also education, a commodity still inaccessible to a large majority of people. I shirk from it also because it reminds me of all those other ‘recommended’ and ‘favored’ roles that are created to dupe people into feeling good about themselves while they are made to serve larger vested interests; for example, the ‘sublime motherhood’ concept for women where a woman is prompted to negate all other aspects of her person to fulfill that one role.

In the absence of royalties, what do writers do? Depend on local monarchs where available, find affluent patrons and befriend wealthy printers; Have dual careers, self-publish through an established publisher, and stay in a position of acute valuelessness for being an author who is often reminded that her/his creative work is not read by many; few want to buy it; and, the publisher is taking a loss by printing it. That reminds me of Poet Arshad Malik in Sargodha who would not publish his collection of poetry because “Ke faida? whats the use?” he said; Mushtaq Sufi, a poet of unique sensibilities who has stopped writing poetry; Painter Shahid Mirza who may have canvases ready for six exhibitions but has not exhibited his work in years outside of his own Lahore Chitrkar, “ke faida?” he says.

In every city, i met some creative artists, poets, writers, singers, dancers who are working on their art day and night without hope to publish, perform or exhibit their creations. I am clear that this situation is caused by larger political realities where literary and cultural communities suffer as a whole regardless of their role in it. But the publishers and producers of Punjabi art and literature in Pakistani Punjab though miraculous in sustaining maaNboli languages, can not continue to overlook the negative impacts on their communities of their non-recognition of creative and intellectual rights. Seen from my perspective, this non-recognition mirrors the same model of projected valuelessness to authors of native languages and literature that is projected by the larger mainstream society in relation to native languages and cultural communities; the model that we are all fighting against.

Meanwhile, we are all in a bind and at this end, even authors who are not dependent on Punjabi publishers feel slighted by them, “Lugda ai Punjab de publishraaN agay sadee koi value nahiN” (It seems punjabi publishers do not value us) says Poet/Playwright Ajmer Rode of Vancouver who has worked with publishers both in India and Canada.

Punjabi Authors and Publishers Page brings this discussion together.
books on Punjab

Honouring Poet Sadhu Binning

Sadhu Binning, Vancouver 2008

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Poet Sadhu Binning, Vancouver 2008

Profile at www.writersunion.ca


UBC Conference A seminar in honor of Sadhu Binning
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I met Sadhu Binning in one of the earlier festivals of Desh Pardesh (1988-2001) in Toronto at the end of 1980s. Desh Pardesh was an inspiring coalition of cultural organizations and individuals spearheaded by the gay South Asians of Khush, and later, the members of South Asian Visual Arts Collective (SAVAC); its impact on South Asian cultural communities in Canada and US is deep and unmistakable.

Next, i saw Sadhu in Surrey in 2005 when Dr. Manjur Ejaz (www.wichaar.com) was visiting from Washington to comemorate Dr. Prem Prakash Singh. Yet after all this time, there was no feeling of discontinuity; and that in part, is the healing experience of coming across Sadhu Binning or his poems.

It is rare to meet a person who appears to be serenely unified in this disjointed world as he uses his soft but firm poetic voice in Punjabi Canadian literature.

It is difficult to find a Punjabi poet in the West who has expressed the pain and loss resulting from the experience of migration, and has then gone on to deliver the pleasant possibility of an evolved integration.

It is impossible to find a poetic voice that sustains its nuances when crossing the boundaries of one language while housed into the other.

This one poem says it all:

No More Watnu Dur

A Punjabi/English poem by Sadhu Binning

letters that I wrote

to my family

to my friends

in the last one century

were all written

from a foreign land

to the motherland

but the letter that I just wrote

about the news of my father’s death

is written

from my country to another country

I wrote:

My father left his home a long time ago

he lived with the dream of

one day returning to his fields

to spend the last of his days in peace

now along with his body

all his dreams are melted into this land

I have dropped his ashes

in icy river water

he has become part of this soil

From Binning’s Punjabi/English poetry collection ‘No More Watno Dur’ (No More Away From Home), published 1995 by TSAR Publications in Toronto.

Considering Binning’s contributions to the development of Punjabi language and literature in Canada, the University of British Columbia (UBC) has organized a two-day conference (April 26-27, Vancouver 2008) on Punjabi literature to honour Sadhu Binning. From the line-up, it seems like an exciting event; thanks to Anne Murphy, a fellow faculty member of Sadhu at the UBC.

Fauzia Rafiq

‘No More Watno Dur’ by Sadhu Binning

1. Royalty Rights in Punjabi Publishing

I had the opportunity to publish my novel Skeena in Punjabi (Sanjh Publications, Lahore 2007) last year, and while it was one of the most creative and inspiring experiences for me, it did include, and still does, confrontations with my peers around royalty rights and promotional strategies.

All the wonderful things began happening with Ijaz Syed in California who after reading the English manuscript of Skeena, recommended it to a publisher in Lahore; who in turn, offered to publish it in Punjabi and invited me to come to Lahore to translate it. This was a wonderful opportunity for me, and Ijaz Syed again stepped up by bringing me over to California where i enjoyed his hospitality and that of his family and friends. I am most grateful for the time and attention i received there from Nusrat Syed, Sarmad Syed, Vidhu Singh, Sanjeev Mahajan, Shaista Parveen, Salma, Cesar Love, Nidhi Singh and Rob Mod. Later, Ijaz, Sanjeev and Shaista were prevailed upon to buy me a one-way ticket to Lahore.

This also meant a chance for me to live in Lahore for a meaningful length of time in 2006 after having left it for Canada in 1986.

This was a dream situation for me also because Skeena is a character and story rooted in Pakistani Punjab, that then reaches out into the Punjabi communities of Toronto and Surrey. The very diversity of our communities had shackled the English manuscript with sentences upon sentences of Punjabi while the living culture of Muslim characters had laiden it with shots of Arabic. This was pointed out by most of its readers, and by Editor Michele Sherstan in Vancouver who had worked with me on Skeena in 2004. At that time, I knew that the novel had to be re-expressed in Punjabi before the English can ever be published; yet i had been away for so long that many sounds and words shivered below the surface of my mind as i looked for the courage to draw them out in the open again.

It will be an understatement to say that i am grateful to Skeena’s Punjabi Editor Zubair Ahmed for giving me the courage, the skills and the environment to rewrite Skeena in Punjabi. Zubair is a rare friend who cares for me and my work, and challenges me to do better. He spent countless hours of volunteer work to edit more than three hundred manuscript pages of Skeena as he supported me to shape my voice in Punjabi. Zubair also provided a comfortable and creative environment at Kitab Trinjan, a Punjabi bookstore on Temple Road that he manages on permanent part time voluntary basis for over a decade now. I was also happy to know Trinjan’s only full time employee Ghulam Haider; as well, Zubair introduced me to some most wonderful people there including his wife Samina, and Amjad Salim of Sanjh Publications who later published Skeena in Punjabi.

The publisher who had originally offered to publish Skeena was excited about the submission of the Punjabi manuscript, and we were beginning to discuss production and promotion when i realized that nothing had been mentioned about royalties yet. After a while, i asked the publisher as to how much royalty i was going to get; the question set off a wave of double headed culture shock hitting both the publisher and the writer. The publisher nearly fell off of his chair, so to speak, telling me that the top most Punjabi authors in Lahore pay the production cost to get their books published, where I, a mere writer of unpublished novels, am asking for royalty when my book is being published for free. Across from him, my eyes were popping out of my forehead because years of living in Canada had made me unprepared to deal with a situation where a small or medium level literary publisher was apparently operating for many years without recognizing an author’s right to royalty.

That culture shock helped me to figure out that royalty is NOT one of the rights accepted by Punjabi publishers or writers. So, this was the beginning of many inspiring discussions and fiery confrontations on royalty rights, book promotion strategies and maaNboli language issues in Lahore and other cities. I am aware that fighting for royalty rights for Punjabi writers/creators, and generating a debate on this issue by pushing it on the Net is not going to make me popular in Punjabi literary circles on either side of the border. Still, i will continue to share my ideas and experiences in Uddari Weblog because i think that the non-recognition of royalty rights is central to the ailments of Punjabi publishing industry.

Before i end this post, let me put your mind to rest: Yes, Sanjh did accept, and respect, my royalty rights.

Fauzia Rafiq
2. Royalties for Punjabi Language Authors
3. Author Royalties Down to Definitions in the Punjab

Royalties and Copyrights