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Pak Tea House » Democracy, Left, Pakistan, poetry, Politics » On Pakistan’s resistance poetry – Bol, Speak Up

On Pakistan’s resistance poetry – Bol, Speak Up

By : Raza Rumi

Bol! Bol! Bol!
Speak up! Speak up! Speak up!

Pakistan’s resistance poetry, in Urdu, Punjabi and Sindhi, has kept the lamp of liberty alive for decades. Its light exposed Pervez Musharraf’s shenanigans during 2007.

The long spells of authoritarian rule in Pakistan have nurtured a rich dissident literary tradition. This tradition has its roots in the Progressive Writers’ Movement, which originated in colonial India with major Urdu poets and writers as its vanguards. Faiz Ahmed Faiz was, of course, the best-known torchbearer of this tradition, while other luminaries included Sajjad Zaheer, M D Taseer, Rashid Jahan, Kaifi Azmi, Ismat Chughtai, Sahir Ludhianvi and Ahmed Nadeem Qasmi, to name only a few.

With the post-Independence Pakistani state continuing the old-style approach to ruling over the masses, the progressive movement too carried on its dissent long after 1947. Those who had migrated to Pakistan faced a new reality, which, in the words of Faiz, was far from the dawn for which they had hoped. “This blemished light, this dawn by night half-devoured,” Faiz wrote ruefully. “Is surely not the dawn for which we were waiting.”


jessica schnabel

The progressive literary movement eventually began to be considered something of a threat to the postcolonial state, and several Pakistani writers faced severe restrictions. Among the several pioneers of the movement, it was the direct yet lyrical poetry of Habib Jalib that stirred the street, echoing the vision of the world from below. While Faiz used the classical Persian idiom, Jalib’s expression was more popular and immediate, and related easily to the common language of the streets. During the rule of General Ayub Khan, from 1958 until 1969, Jalib particularly represented the public conscience when he chanted his poem “Dastoor” (Constitution), which was about Ayub Khan’s tailor-made ‘constitution’. Later, this work was utilised in support of Fatima Jinnah’s (the Quaid-e-Azam’s younger sister) campaign against the general:

Aisay dastoor ko
Subh-e-baynoor ko
Mein naheen manta
Mein naheen janta

I do not accept
I do not recognise
A constitution that resembles
A morning with no light

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Rejecting compromise
Jalib did not spare the administration of Zulfikar Ali Bhutto either, particularly when it began to compromise the people’s politics on the altar of expedient alliances with Pakistan’s notorious feudal barons. However, a second wave of resistance poetry blossomed in Urdu and other local languages when Prime Minister Bhutto was executed after what many saw as an illegitimate trial. Ahmad Faraz, another progressive poet, penned verses that lamented the shock and paralytic effect that Bhutto’s hanging had on the body politic.

The 11 years of General Zia ul-Haq’s rule were particularly harsh and repressive for those members of the opposition intelligentsia. As such, writers and poets increasingly chose to express themselves using symbolism and allegories, thus adding new dimensions to Pakistani literature. Enver Sajjad’s post-modern novel Khushion ka baagh (The Garden of Happiness) was a notable result of this experimentation. The novel recounted the oppressive Zia regime and, using the allegory of a garden, narrated the tales of political resistance through abstract characters and surrealism.

Jalib was again one of the most outspoken poets of the Zia period. He wrote a popular anthem for the struggle against Gen Zia: “Sar sar ko saba, zulmat ko zia / Banday ko khuda, kya likhnaa” (How can I call the toxic fumes as morning breeze? / How can I call the dark night the dawn? / How can I refer to man as god?). Pakistan did not enter its quasi-democratic phase until Gen Zia died in a mysterious air crash in 1988, at which point Benazir Bhutto came to power, after filtering her father’s legacy and the anti-Zia struggle through a package that was acceptable to the Pakistani establishment. Jalib, witnessing this compromised democratic rule, could not resist:

Haal ab tak wahi hain ghareeboan kay
Din phiray hain faqat waziroan ka
Maqrooz hai daise ka her bilawal
Paoon nangay hain benazeeroan kay

The plight of the poor remains unchanged
Only the days of the ministers have changed
Each Bilawal [Benazir’s young son] of the country is indebted
And the Benazirs of the country walk without shoes

When Jalib died in 1993, his widow refused to accept a plot offered by Prime Minister Bhutto, despite the fact that the impoverished Jalib had managed to leave little for his family. He left a rich legacy within Pakistan, however, and during the hectic events of 2007, his name became increasingly prominent. This was particularly due to a recurrent feeling of compromise and pessimism on the part of Pakistani writers regarding how the forces of change had actually become collaborators of the status quo.

There were good reasons for this cynicism. A large portion of the Pakistani civil society had supported General Pervez Musharraf’s 1999 takeover and the initial years of his rule. The anti-establishment theatre groups had made peace with him, for instance, while an alarming number of secular poets and intellectuals held him up as a bulwark against the country’s growing Talibanisation. The doyens of civil society deemed him a liberator of the media and the state-run arts councils, and Gen Musharraf was even the chief guest at the International Kara Film Festival in 2006.

Over the course of 2007, Gen Musharraf’s increasingly brazen moves to stay in power led to the widespread withdrawal of support for him among the Pakistani intelligentsia. The March 2007 dismissal of Chief Justice Iftikhar Chaudhry was probably the most important turning point, as the images of an evidently beleaguered Chaudhry saying ‘no’ to the all-powerful army chief evolved into an improbable but indisputably dynamic symbol of resistance. Much was forgotten: the compromises that the chief justice had previously made; the allegations that Gen Musharraf had levelled against him; the fact that the Pakistani judiciary, for various reasons, cannot contribute to the realisation of broader social justice in the country.

It was during the subsequent campaign for the restoration of the chief justice that Mansoora Ahmed, an eminent Urdu poet and protégé of the late Nadeem Qasmi, received a call from Aitzaz Ahsan, one of the country’s leading lawyers and one of the leaders of the public protests. Ahsan was calling to ask Ahmed for the text of a poem that she had written that mocked officialdom, particularly the authoritarian images that were emanating from Pakistan’s infamous state-run television news programme, Khabarnama. This poem, of the same name, was recited at one of the first public meetings held by the country’s lawyers, where the power of Urdu verse quickly, once again, became evident.

Uncle’s uniform
From March to July 2007, as Pakistan was witnessing significant political upheaval, Jalib’s legacy of awami, or populist, poetry was re-invoked as a rallying voice for the increasingly vocal crowds. This time, a poem by an unknown poet, composed in the folk Punjabi tradition, proved to be a popular charm. “Chacha wardi laanda kyon naee” (Uncle why don’t you doff off your uniform?) gave voice to the Pakistani weariness of having to put up with military rulers. One of the most amusing of the poem’s lines urged Gen Musharraf to “draw pension”, and take a good rest at home. This notwithstanding, the poem was hardly offensive, and perhaps gained popularity because it was much more playful than solemn:

Nas ke tu washington jaaven
Bush noon jaa jaa masske laven
Pairi dig dig tarle pavain
Mazlooman noon tarryian lavain
Zaliman naal takranda kiyon naee

You rush to Washington all the time
And please Bush again and again
Beg at his feet all the time
And threaten the oppressed of your country
Why don’t you confront the oppressors?

That this poem was composed in Punjab province and recited in its hinterland was particularly symbolic. Traditionally, Punjab is considered the primary support base for the military, and the poem’s sensibility seemed to allude to a poignant shifting of sands in Pakistani politics. When Gen Musharraf refused to budge from power, the exasperated sequel to this poem was “Chacha wardi paee rakh / Qaum nu thallay layee rakh” (Uncle, retain the uniform / and keep the nation subjugated). There were again overt references to Pakistan’s acquiescence to the US and its ‘war on terror’, which was killing more innocent Pakistanis than the militants it was purporting to control.

By the time the Supreme Court restored Chief Justice Chaudhry to his office on 20 July, Gen Musharraf had made a tenuous peace with Benazir Bhutto. This quickly became another issue of disquiet for many, and a Jalib-esque cry in colourful Punjabi followed by Baba Najmi:

Adhee wardi pa layee sadi bibi ne
Jarnail naal bana layee sadi bibi ne
Bhutto jayree soch ujaagar keeti si
Hathee oe dafna layee sadi bibi ne

Our Bibi [Benazir Bhutto] has worn half a uniform
And has compromised with the general
The ideals that Bhutto had enlivened
With her own hands, she has buried them

This disenchantment was largely undone, however, when Bhutto landed in Karachi on 18 October to a crowd that far exceeded her own expectations. This was the moment when another old verse reincarnated itself within the turmoil of Pakistani politics: “Har ghar se bhutto niklay ga tum kitnay bhutto maro ge?” (A Bhutto will emerge from every household / How many Bhuttos will you kill?) The ominous foretelling by this verse could hardly be missed when bomb blasts suddenly disrupted Bhutto’s homecoming rally, killing nearly 150 people. Reacting to this incident in a poem entitled “Useless, of no value”, Irfan Sattar ends with these chilling lines: “Armano aur khawabon ka yeh dher uthao / Be-masraf aur be-qeemat ye anbaar hatao” (Remove the debris of aspirations and dreams / Clear these useless piles [of human limbs] that are of no value).

BOL
Speak, for your lips are yet free;
Speak, for your tongue is still your own;
Your lissom body yours alone;
Speak, your life is still your own.
Look into the blacksmith’s forge:
The flame blazes, the iron’s red;
Locks unfasten open-mouthed,
Every chain’s link springing wide.
Speak, a little time suffices
Before the tongue, the body die.
Speak, the truth is still alive;
Speak: say what you have to say.

(translation Yasmin Hosain)

bol ki lab azad hain tere
bol zaban ab tak teri hai
tera sutawaan jism hai tera
bol ki jaan ab tak teri hai
dekh ke aahangar ki dukaan mein
tund hain shole surkh hai aahan
khulane lage quffalon ke dahane
phaila har ek zanjiir ka daaman
bol ye thoda waqt bahot hai
jism-o-zabaan ki maut se pahale
bol ki sach zinda hai ab tak
bol jo kuchh kahane hai kah le

Following the early-November imposition of the state of emergency, protests were small, though all the while consistent and intense. Demonstrations against media curbs adopted the famous Faiz poem “Bol” (Speak) as their logo. The lines: “Bol ki lab azad hain tere / Bol zaban ab tak teri hai” (Speak, for your lips are yet free / Speak, for your tongue is still your own) (See Video) have subsequently reverberated at nearly every demonstration. Students, academics and lawyers are charged and mobilised – perhaps in part atoning for their earlier blunder in accepting the proverbial camel into the tent. Representing the conscience of the contemporary literati, the senior poet Ahmad Faraz is also back in business, and his brutally direct (some would say seditious) poem “Mohasara” (The Siege) has re-surfaced:

Peshavar qatilo, tum sipahi nahin
Mein ne ab tak tumharay qaseeday likhay
Aur aaj apnay naghmon se sharminda hun

Mercenaries, you are not soldiers
I had praised you all along
Today, I am ashamed of all my [patriotic] songs

Faraz was unceremoniously fired from his government job as the chairman of the National Book Foundation in 2003, four years after Gen Musharraf’s first took over. Since then, he has been particularly critical of the general’s administration, and returned the civil decorations he had received.

Citizen groups have also remembered the great Sindhi poet Shaikh Ayaz. In particular, his poem “Echo the call” resonates these days:

So much time has gone by
The woes of this land
Remain still the same
That I have seen.

Rise, O Revolutionaries!
And echo the call of this land
How long shall I
Echo the call alone?

All is not lost. ‘Uncle’ has removed his uniform, and also lifted the emergency. Elections have been announced, and mainstream parties have decided to contest and move towards a transition of sorts. The country’s lawyers remain defiant, promising to continue to protest the removal of popular judges. Other members of civil society have also vowed to join the lawyers, with some strange pairings having arisen in the push for democracy – the truncated left parties and the rightwing Jama’at-e-Islami, for instance.

These are indeed interesting, confusing times. But each time these groups of various shade gather in protest, they recite that litany of Faiz’s hopes, as translated by Maniza Naqvi:

Hum Dekhaingey

Hum Dekhaingey
Lazim hai ke hum bhi dekhaingey
Woh din ke jis ka wada hai
Jo loh-e-azl pe likha hai
Hum dekhaingey
Jab zulm-o-sitam ke koh-e-garaan
Ruii ki tarah ud jaingey
Hum mehkumoon ke paun talay
Yeh dharti dhad dhad dhadkeygi
Aur ehl-e-hukum ke sar upar
Jab bijli kard kard kardkeygi
Hum dekhaingey

Jab arz-e-khuda ke kabay se
Sab but uthwaaiy Jain gay
Hum ehl-e-safa mardood-e-haram
Masnad pe bithaaiy jaingey
Sab taaj uchalay jaingey
Sab takht giraaiy jaingey

Bas naam rahay ga Allah ka
Jo gayab bhi hai hazir bhi
Jo nazir bhi hai manzar bhi
Uthay ga analhaq ka naara
Jo main bhi hun aur tumbhi ho
Aur raj karaygi khalq-e-Khuda
Jo main bhi hun aur tum bhi ho

Hum Dekhaingey
Lazim hai ke hum bhi dekhaingey
Hum dekhaingey

This article was first published by Himal SouthAsian

Written by

Filed under: Democracy, Left, Pakistan, poetry, Politics

30 Responses to "On Pakistan’s resistance poetry – Bol, Speak Up"

  1. temporal3 Canada Unknow Browser Unknow Os says:

    good article

    it is ironic that we do not have poets of the stature of faiz these days ( and to a lesser extent jalib)

    faraz is tarnished (plots and trips and nepotism)

    and an spent force to boot

  2. mystic United States Unknow Browser Unknow Os says:

    You made my day !!!

    Brilliant..just brilliant !!!

  3. Shirazi Pakistan Unknow Browser Unknow Os says:

    Hum Naheen Mante
    Hum Naheed Jante
    Zulm ke Zabte

  4. Obviously, this good story was written before Ms. Bhutto assasination. A thought flashed through my mind as I was reading it. It is about Pakistan. About many Pakistans.

    There is one Pakistan where live the dictator, his soldiers, and the people he oppresses. Then there are other Pakistans where live other Pakistanis. Braver. Artistic. Writers. Poets. Even bloggers.They are people who would always search for grace. Always ask for dignity. These are people who will never allow themselves to live under tyranny and will protest whichever way they can. It is the presence of such people which makes for the true essence of a country–and not Musharrafs, Bhutoos, Sharifs, Choudhurys etc.

    As long as this non-violent but really powerful resistance live on, Pakistan will continue to be a great nation.

  5. zakintosh Pakistan Unknow Browser Unknow Os says:

    Bohat bohat shükriyah!

  6. Aadil Pakistan Unknow Browser Unknow Os says:

    Quite an elaborate description of the connection of the genre of resistence poetry with that of the historically tumultuous nature of Pakistani politics. They say that literature becomes worthy when it represents the times and events of its creation and I appreciate with heart all of those who’ve raised their voices against the forces oppressive throughout the history of Pakistan. Below here is one of my efforts which was inspired by the events in 2007;

    Bhalay Dino’n ki aas hay!

    Yeh jabr ki faseel jo,
    Kharhi hui hay chaar soo,
    Yeh zulm ki kahania’n,
    Jo meray aas paas hai’n,
    Tho kya hua?
    Hamari rooh-o-jaan may,
    Bhalay dino’n ki aas hay,
    Watan mera udaas hay.
    Watan pay raaj kar rahi hay teergi,
    Yeh teergi,
    Jo roshni ki aik hi kiran,
    Ko dekh kar hi apna khatma,
    Karaigi,
    Woh roshni,
    Hamaray aas paas hay,
    Awaam ka jo zoor hay,
    Yeh waqt ka jo shoor hay,
    Jamhooriat ki aor hay,
    Yeh jabr ki faseel ab,
    Gira keh hi rahaingay hum,
    kahania’n yeh zulm ki,
    Mita keh hi rahaingay hum,
    Hamari rooh-o-jaan may,
    Bhalay dino’n ki aas hay,
    Watan mera udaas hay…
    Watan mera udaas hay…

  7. Raza Rumi Pakistan Unknow Browser Unknow Os says:

    Dear friends
    thanks for the comments – alas this piece was drafted before the martyrdom of Benazir Bhutto and since then everything has changed

  8. Cynical Saudi Arabia Unknow Browser Unknow Os says:

    I dont have the heart to comment. Read the article. Faiz’s poem “Ham Dekhenge” brought tears to my eyes… There is such feeling of helplessness. General Musharraf has brought laser-guns, missiles, rocket launchers, tanks and gunship helicopters to fight the PEN. General Musharraf is the symbol. Deeper malaise is societal. A society raised on the “hatred” for the other.. innocent people taken for a ride.. in the name of religion. Thats why they say… the means are as important as the end (in the long term). Muslim League used religion as a rallying point – and gained Pakistan – but destroye dthe Sub-continental Muslims. RSS/BJP/Narendra Modi & Co. are doing the same mistake now in India in the name of Hindutva. The mixing of religion with politics is lethal and dangerous. Unfortunately, Gandhi ji introduced it.. the terms and symbols he used.. “Ram Rajya” etc. Jinnah did NOT join / support the Khilafat Movement (1928) because he knew., injecting RELIGION into POLITICS was lethal. A string of events / betrayls / ambitions led to partition and since then, there has been no peace. The Brits left India in tatters. Divide and Leave led to the destruction of the beauty of the indian psyche. To this date, the sub-continent (Indo/Pak/Bangla) has not recovered from it.

    Jagannath Azad put it so beautifully :

    Kaho dayr-o-haram waalo., Yeh tum ne kya fasoon phoonka ?
    Khuda ke ghar pe kya guzri, Sanam-khaane pe kya guzri ?

    My intent is not blame-game. Partition was a historical blunder. Shaikh Abdullah of Kashmir was a great visionary. He knew what would come. Anways, what has happened has happened. Now i see Pakistan crumbling with its 160 Millions; Bangla Desh with its 160 Millions in another set of problems… all muslim brothers and sisters… This is a moment to halt and ponder… but no one can do anything.

    No one can do anything. We are at the mercy of fate.

  9. saadil Pakistan Unknow Browser Unknow Os says:

    Quite an elaborate description of the genre of Pakistani resistence poetry with a connection to the historically tumultuous political situation of Pakistan. Its an effort worth appreciation because it represents varaious phases of its evolution triggered by the ailments in pakistani body politic. Every literature, they say is worthy which represents a hint of the events and times of its creation and I do appreciate those who’ve raised their voices against any kind of oppression. Below here is one of my efforts which was inspired by the events in 2007 and which can be found on my blog with an english translation as well.

    Bhalay Dino’n ki aas hay!

    Yeh jabr ki faseel jo,
    Kharhi hui hay chaar soo,
    Yeh zulm ki kahania’n,
    Jo meray aas paas hai’n,
    Tho kya hua?
    Hamari rooh-o-jaan may,
    Bhalay dino’n ki aas hay,
    Watan mera udaas hay.
    Watan pay raaj kar rahi hay teergi,
    Yeh teergi,
    Jo roshni ki aik hi kiran,
    Ko dekh kar hi apna khatma,
    Karaigi,
    Woh roshni,
    Hamaray aas paas hay,
    Awaam ka jo zoor hay,
    Yeh waqt ka jo shoor hay,
    Jamhooriat ki aor hay,
    Yeh jabr ki faseel ab,
    Gira keh hi rahaingay hum,
    kahania’n yeh zulm ki,
    Mita keh hi rahaingay hum,
    Hamari rooh-o-jaan may,
    Bhalay dino’n ki aas hay,
    Watan mera udaas hay…
    Watan mera udaas hay…

  10. Cynical Saudi Arabia Unknow Browser Unknow Os says:

    Read the article. Faiz’s poem “Ham Dekhenge” brought tears to my eyes. There is such feeling of helplessness. Musharraf has brought laser-guns, missiles, rocket launchers, tanks and gunship helicopters to fight the PEN. Musharraf is a symbol. Deeper malaise is societal. Innocent people taken for a ride in the name of religion. Muslim League used religion as a rallying point and gained Pakistan. RSS/BJP/Narendra Modi & Co. are doing the same mistake in India in the name of Hindutva. Mixing religion with politics is lethal. Unfortunately, Gandhi ji introduced it.. the symbols he used “Ram Rajya” etc. Jinnah did NOT support Khilafat Movement (1928) because he knew, injecting RELIGION into POLITICS was dangerousl. A string of betrayls led to partition and since then, there has been no peace. Jagannath Azad put it so beautifully :

    Kaho dayr-o-haram waalo., Yeh tum ne kya fasoon phoonka ?
    Khuda ke ghar pe kya guzri, Sanam-khaane pe kya guzri ?

    Partition was a historical blunder. Shaikh Abdullah of Kashmir was a great visionary. He knew what was coming. Anways, what has happened has happened. Now i see Pakistan crumbling. No one can do anything.

    We are at the mercy of fate.

  11. Sidhusaaheb India Unknow Browser Unknow Os says:

    Some more poetry, from the times of the common freedom struggle… http://en.wikipedia.org/wiki/Ekla_Chalo_Re :)

  12. ZH Pakistan Unknow Browser Unknow Os says:

    After reading i feel like raising my voice to the maximum

    Girti Hui Deewar Ko
    …Aik Dhaka Aur Do!!!!

    Excellent analysis of the current state of Pakistan. Hope we find a way out soon though im quite convinced that Dawn will only emerge when we will push this crumbling regime one more time along with the chief architect of this wasted political order to the ground.

  13. @ ZH

    girti huwee deewaar ko sahara cahiye
    bhataktee howee mauj ko kinara cahiye
    tumko najanay aur kitna waqt hai darkaar
    dushman ko to bas ek isharaa cahiye.

  14. A very well written article but I felt a strong need lack of material from Punjabi and Sindhi poetry. Besides, a very good effort to provide glimpses of resistance poetry in Pakistan. I would say I really enjoyed it reading.

  15. inder salim India Unknow Browser Unknow Os says:

    a very sad situation in pakistan.
    but this is all we can utter.
    thanks
    inder salim ( delhi )

  16. Faisal United Kingdom Unknow Browser Unknow Os says:

    Very well written Raza. Gives us respect for our poets.

  17. umair arif Pakistan Unknow Browser Unknow Os says:

    uff dat was class
    very true !

  18. a great article… where can i get the full version of ” Chahcha vardee laanda kyon naee”

  19. Sidhusaaheb India Unknow Browser Unknow Os says:

    In fact, I remember reading the entire text of the Punjabi poem ‘Adhee wardi pa layee sadi bibi ne’, but can’t seem to remember where…or else I would’ve posted a link…

    I wonder if it was at Raza’s own blog…

  20. [...] In order to understand the poetic traditions of Pakistan after independence, we need to understand the political history of newly created state. Soon after its creation, Pakistan faced crisis of all sorts and in late 1950s martial law was imposed by Ayub Khan. The intelligentsia of Pakistan reacted to it very well and it manifested in form of resistance poetry. Raza Rumi writes about it in this post at Pak tea house and offers us a brief history of resistance poetry in Pakistan. The writer has tried to cover all the aspects of resistance poetry in Pakistan and is able to achieve it to an extent. This article is worth reading, you can find it here. [...]

  21. Sohail Yar Pakistan Unknow Browser Unknow Os says:

    It is a good site, but for your information, Pak Tea House has long been shifted to the Writers Guild (Chaupal at Nasir Bagh) wherein I also read out my own poetry as well on non-political, non-profit-making grounds, once in a month or so.

    So, kindly try to cover the present place.

    Thanks and regards,

    Sohail

  22. Vidrohi Pakistan Unknow Browser Unknow Os says:

    Looks like I have not been visiting PTH for quite some time and was missing some very good posts.

  23. Beautiful & magical words

    I loved it my dear

  24. kinkminos United Arab Emirates Unknow Browser Unknow Os says:

    yar sohail, good to hear that poetry is still being read out, though i have to ask, is being non-political compulsory?

  25. [...] I also gave away some White Ribbons at the finale of the Kala Ghoda Festival’s Grand Closing Event, just before Shubha Mudgal sang an amazing compilation of protest poetry and music from the work of Faiz, Sahir Ludhianvi,Ibn Isha…The evening’s protest music concert, “Geet virodh aur Pratirodh ke” was organised by Open Space, Pune.What an evening that was! Shubha Mudgal, boldly and bravely broke all the false gods we’ve held, without a quiver in her voice, in a repertoire which began with “Gar ho sake to ab koyi shamma jalaiye…” and culminated with Faiz’s “Hum dekhenge, laazim hai ke hum bhi dekhenge.” [...]

  26. Upal Deb India Unknow Browser Unknow Os says:

    Resistant or radical poets should be celebrated for the simple reason that they poetize subterranean human fear of those called rulers.Indeed,Raza Rumi deserves more than a simple handshake.
    Many poets go unheralded,but they work for their people.I am doing a work on Indian radical poets.And Raza Rumi’s article can only inspire me.

  27. Kashkin United Kingdom Unknow Browser Unknow Os says:

    beautiful article Raza…I just saw this old posting of yours.

  28. Mohammadm Murtaza Pakistan Unknow Browser Unknow Os says:

    mufahimat na sikhaa jabr e narawan sey mujhe
    mein sar baqaf huun lara dey kisi bala sey mujhe

    This work by poets and writers is the true Jihad in todays world. If only people would understand the message and stand up to oppression. It is so unfair that we allow those political parties to make blunders or betray democracy whom we support. This gives them the power to sign documents such as the NRO. Why reconcile with jabr. Evil and Good shall…can…never unite than why delay then why delay his punishment? Why ‘betray the democratic movement in ‘deepest consequence’?

  29. That post was awesome. =] I will visit often. Keep updating your blog!!!

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