It is a truth that it is universally accepted that the possibility of war, or war, bounds the language and imagination. To save both of these borders, when war drum rolls in India and Pakistan today, therefore, is a function of rebellion. When the Warmongars go to an overdrive while holding their fort, people in both countries have indulged in these acts of rebellion since 1947. Now as an indispensable spirit to us, let us refresh our memory and keep the freed language and continuity of imagination alive.
Pakistan’s musculinist imagination
To begin with, kishwar naheed’s 1992 poem, ‘Girti Hui Diwar-E Berlin, Güner Grass Aur Main‘, At one time reminds what is silent around the trauma and myth for the national imagination of a country. Like the grass, Nahdas doubted the collapse of the Berlin wall – it meant a frenzied collective work without offering any resolution or harmony. The trauma of India-Pakistan partition, often writes large writing on women’s bodies, has found very little expression in the masculine national imagination of Pakistan. Thus the bellist nature of its nationalism. When we forget about the wounds of war, we do not think twice before waging war. Nahed’s poem is a shock to such public forgetting disease.
Advertisement – Scroll to continue
Faiz Ahmed Faiz’s’Sabah-e-Azadi‘This group talks about the war after the war in the military of forgetting disease. In view of the partition of India-Pakistan, poetry talks about the events of Utopia. The morning of freedom described by Faiz is nothing like an idea sold by communal leadership in both countries. ,dagh dagh ujala“West Pakistan gets Grimeer with a 1971 rift on Pakistan. Faiz marked it with another poem,”Hum ke thahre ajnabi‘, Despite the consent built around religious symmetry, reflects the penny on the shadow lines dividing people. His ‘Hazar karo mere tan se‘There is a mourning on the 1971 Indo-Pak war, where the poet is upset about the insufficiency of his body in quenching the prevalent thirst for blood.
Land of Ram and Gautam
Ibn-e-insha’s lyrical poem ‘Aman Ki Akhari Din‘, Composed in 1952, ends with the frustration of the poet on the inability of people in drawing lessons from the horrors of history. ,Ye wo yaadein hain ke dhundlayein na mitne payein, aur hum jung ki dehleez pe phir aa nikle“In India, a similar feeling was expressed by Jyanapith Awardee Ali Sardar Jaffrey as” like couplets “. ,Ram-o-gautam ki zamiñ hurmat-e-insañ ki ameen/baañjh ho jayegi kya ḳhuun ki barsaat ke baad” -” Will Ram and Gautam’s land become infertile after blood rain? ,
Even the Russian poetry of Ramdhari Singh Dinkar sees mercy and peace as the final products of a righteous war. In her ‘Kurukshetra‘The Dinkar concepts the righteous war against injustice, which is based on “as a tool to establish the world system.Saunshelta, Kshma, Diaia“, That is, tolerance, kindness and compassion. Aga Shahid Ali’s poems, such as’Lenox hill‘, Intensity individually and omnipresent, mix public sorrows, discovering their original point: adjacent death and loss. The war does not distinguish between public and private.
‘Qayamat ka Shor’
Sahir Ludhianvi makes this personal grief a lameotiff for his anti-war Magnum opus, ‘Parchhaiyan, “Tumhaare ghar mein qayaamat ka shor barpaa hai/mahaaz-e-jang se haarkaraa taar laayaa hai” -” “Unbearable Well has become strong in your house/Messenger has brought a letter from the battlefield/which was mentioned to you than your life/that brother has been killed in surrounding the enemy”. By bringing the truths of the house of war, Sahir questioned the national consciousness that the concepts were to fight in abstract words.
Many can think that it is a treason task to talk about poetry-that has not dried up the blood of published poetry-when the blood of innocents has not dried up, and when India has carried out air strikes on terrorist camps in response to the Pahalgam attacks in parts of Pakistan-occupied Kashmir and Pakistan. However, this practice is simple: It is important to remember like a moment now that the price and pain of war is very high. It is cowardice to bend to injustice, yes. But irresponsible warmth is a single big evil.
(The author is a Delhi -based writer and academic)
Disclaimer: These are the personal opinions of the author
