سیاست اور اربابِ اقتدار

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A joyous event

It was a joyous festival of poetry, and literary and political discussion and sharing of personal experiences, organised in honuor of our visiting friend, Harris Khalique. Among those who participated were Syed Yawar Abbas, Arshad Latif, Asim Ali Shah ans Inam Rana. Thank you, Akram Kaim Khani for hosting the event.

Lamps of Lahore in London

Celebrating mela Shah Madho Lal Hussain at Hamraz Ahsan’s home in London Amin Mughal Sahib, Harris Khalique

Image may contain: 6 people, including Harris Khalique, people smiling, people sitting and indoor
Image may contain: fire, candles and night
Image may contain: 4 people, including Wajahat Khan, people smiling, indoor
Image may contain: 4 people, including Harris Khalique, people sitting and indoor
Image may contain: 2 people, people smiling
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Shamoon Saleem
Shamoon Saleem Sorry. There is no emoticon for “Feeling Jealous”.

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Salmaan Peerzada
Salmaan Peerzada I can almost hear you guys talking about Lahore of olden days. I miss those days also, but I live in today’s Lahore as an alien.

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Salmaan Peerzada
Salmaan Peerzada I hope you had a good one.

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Rubab Jaffery
Rubab Jaffery Nice gathering

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Syed Mohiuddin
Syed Mohiuddin Lahore Lahore hai

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Syed Mohiuddin replied · 2 Replies
Shagufta Butt
Shagufta Butt Baly baly panjabian na Lahore, London ja wsaia.

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· Reply · 18h

Anwar Iqbal
Anwar Iqbal No thandiayi?

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Iqbal Jaffri replied · 3 Replies · 6 hrs
Malik Abdul Qayyum
Malik Abdul Qayyum

ہر دم دھمال یار ہے سارے وجود میں
تؤ نے تو انگ انگ کو گھنگروبنا دیا
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Sultan Mehmood
Sultan Mehmood Kamal celebrations of mashup shah in Uk Well done. Wearing fire like

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Amir Mateen
Amir Mateen What a way to celebrate Madhu Lal off shore. Vow Gurru Ji

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Shazia Mannan
Shazia Mannan lovely time with great folks…..😍😍

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Akram Kaim Khani
Akram Kaim Khani

شاہ جی مبارکباد
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Mushtaq Ahmad
Mushtaq Ahmad

خوب اے۔ خوش رئو۔

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Tan Zi La
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Muhammad Baqir Ali
Muhammad Baqir Ali Wow. Zbrdust. …

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Nawaz Sharif journey to Lahore

The procession, that is the proceeding, of Nawaz Sharif from Islamabad to Lahore, was conceived as a rally. It was nothing of the sort. With stringent traffic controls on and around GT road the magnitude of the rally would be bounded. Even in an open-ended rally, it would have been difficult for the Nawazite partisans living far from the road to join it for various economic or logistic reasons, the means of transport being a serious consideration. The procession could be joined from the point of closure onward from those places lying not far from the road and allowed under the strict road plan. That opportunity was amply availed of by his supporters as was demonstrated on the first day of the procession and on Wednesday except for a stretch when the convoy had to speed up presumably for either security reason or in order to get to Jhelum before nightfall. On the other hand, it provided the deposed prime minister opportunity after opportunity to touch base with his supporters.He made full use of the encounters with his enthusiastic admirers and conveyed his message, whatever it was, in simple language. If everything goes as smoothly as it has done so far (6:15 PST Friday), one could surmise that in Gujranwala and onward from there the crowd is boud to swell. But, of course, my crystal gazing is not reliable.
The travel exercise undertaken by Nawaz Sharif has proved to be a huge string of mass meetings. He could not have wished more or better. So far, he has been lucky, but will he pull it off or will he be allowed to pull it off?
One thing is certain. Whatever the merit of the case, one thing is certain: those in power should no longer take the masses for granted, no matter how misguided or rightly motivated the masses may be. Do not mess with the masses. They are so mean, so bloody minded.

Continue reading “Nawaz Sharif journey to Lahore”

دور رس تبدیلی

ہم سب جانتے ہیں کہ فیبئین سوشلسٹوں کے نزدیک تعلیم سوشلزم لانے کے عمل کی کنجی ہے۔ اسے سائنٹفک سوشلزم والے یوٹوپئین سوشلزم گردانتے ہیں۔

یہ تصور خاص طور کمیونزم وادیوں میں عام تھا، جو ایک زمانے تک تشدد کو ناگزیر اور ان میں بعض گروہ اسے مستحسن سمجھتے تھے۔ (یہاں میں کمیونزم کی رنگا رنگ شکلوں کے درمیان اور ایک طرف ان کے اور دوسری طرف مارکس وادیوں کے درمیان فرق نہیں کر رہا)۔

اب جب کہ تقریباّ سبھی کمیونزم وادی تشدد کے بجائے جمہوری جد و جہد کو اپنی راہ قرار دیتے ہیں، سوال پیدا ہوتا ہے کہ آیا ان کے اور فیبئین لوگوں میں کوئی فرق رہ گیا ہے۔

میرے خیال میں کمیونسٹ وادی تعلیم کے ساتھ عوامی جدو جہد کو لازم سمجھتے ہیں۔ یہ عوامی جد و جہد صرف پارلیمان تک محدود نہیں ہے۔ ان کے نزدیک پارلیمان سے باہر یعنی ایکسٹرا یا پیرا پاریمانی جد و جہد بھی اہمیت رکھتی ہے۔   (ضمنی طیور پر یہ عرض کروں کہ اخری این اے پی کا منشور جو بنیادی طور پر میرے سیاسی گروہ کی سوچ کے تحت میری کاوش تھی ، اس میں سوشلزم کو اپنی منزل اور پارلیمانی اور غیر پارلیمانی جدو جہد کو اپنا ذریعہ جد و جہد قرار دیا  کیا گیا تھا) ۔

میرے خیال میں یہی درست موقف ہے۔

اس کا ایک ضمنی نتیجہ یہ ہے کہ آپ جب جمہوری اور پیرا پارلیمانی جدو جہد کو اختیار کرتے ہیں تو پرولتاریہ کی آمریت کا نظریہ غیر متعلقہ ہو جاتا ہے۔ جمہوری جدوجہد کے تحت الیکشن میں انقلابی پارٹی یا ترقی پسند پاڑتیوں کے بلاک جس میں انقلابی پارٹی شامل ہو، وہ ہار بھی سکتی ہے، جیسا کہ ہمارے ہمسایہ ملک میں ہوتا ہے۔

یہاں ایک پیراڈاکس کی طرف اشارہ کرنا ضروری ہو جاتا ہے۔: صنعتی عمل کے بڑھنے کے ساتھ محنت کش طبقے کی تعداد میں اضافہ اور اس کے ہنروں میں اضافہ ہوتا ہے۔ اس صورت میں سماج کا بڑا حصہ محنت کش طبقے کی شکل اختیار کر لیتا ہے۔ اس صورت میں تھیوریٹکلی محنت کش طبقے کی آمریت کے بجائے اس کی جمہوریت کے امکانات روشن ہو جاتے ہین۔ لیکن معاملہ اتنا سیدھا نہیں ہے۔ ریاست جیسے فوج، قانون، پر سرمایہ داروں کا غلبہ اور اس کے ساتھ سول سوسائٹی کے اداروں جیسے میڈیا، نصاب تعلیم پر ان کے قبضے کی وجہ سے محنت کش طبقہ نظریاتی طور پر ان کے زیر اثر رہتا ہے۔ اس سب چیزوں کے با وجود جد و جہد کا راستہ انپیچدار بھول بحلیوں سے ہی گزر کے جاتا ہے۔

البتہ عدم تشدد کے موقف کے ہوتے ہوئَے،ایک استثنیْ کی طرف اشارہ کرنا ضروری ہے۔: یہ عین ممکن ہے کہ کسی ملک میں گھٹن کی فضا میں عوام کا ریلا تمام تنگنایوں کو روندتا ہوا ایک غضب ناک نا قابل تحدید طوفان کو جنم دے۔ اس وقت انقلابی یا ترقی پسند پارٹیوں کے لئَے ناگزیر ہو جاتا ہے کہ وہ سیاسی خلا کو پورا کرنے کے لئے تاریخی ذمہ داری پوری کرے۔ میرے خیال میں ۱۹۱۷ کے روسی انقلاب اور افغانستان کے انقلاب ثور کے موقعے پر یہی ہوا تھا۔ اس کے بعد جو ہوا، وہ الگ کہانی ہے۔

پاکستان ایک ایسی صورت حال میں مبتلا رہتا ہے جس کی پیش گوئی نہیں کی جا سکتی۔ یہاں ہر قسم کے حالات کی توقع کی جا سکتی ہے۔ عام حالات میں بہر حال جمہوری جدو جہد ہی جس میں پارلیمانی اور بالائے پارلیمانی جد و جہد شامل ہیں ہمارا مقدر ہیں، اور کسی قسم کی خطر پسندی سے گریز کرنا لازم ہے۔ لیکن ترقی پشندانہ تبدیلی کے داعی۔ ہر قسم کے حالات کے لئے تیار رہتے ہیں۔

مجھے احساس ہے کہ فیبئین سوشلزم کے ساتھ اور کمیونزم اورمارکسزم کے بارے میں انصاف نہیں کر سکا۔ یار زندہ صحبت باقی۔

ایک تو یہ کم بخت کمپیوٹر پر اردو ٹائپنگ بھی ایک وبال جان ہے۔ اللہ اس سے بچائے۔

 

ا

 

 

پیش خیمہ

خواتین کی طرف سے با اثر مردوں کے خلاف امتیازی سلوک کی شکایات اور ان پر گالی گلوچ اور سیکسزم کا ایک طوفان بد تمیزی امڈ آیا ہے۔ یہ ایک بیمار معاشرے کی عکاسی کرتا ہے۔
لیکن یہ ایک اور صورت حال کی نشاندہی بھی کرتا ہے۔
جب بھی کبھی اس طرح کے طوفان بد تمیزی برپا ہوتے ہیں، وہ ایک بڑی ابتری کی نشاندہی کرتے ہیں۔ جب کسی معاشرتی ڈھانچے کے اندرونی تضادات اتنے بڑھ جاتے ہیں کہ ان سے پیدا ہونے والی موجیں اس سٹرکچر سے ٹکرانے لگیں تو ایک وقت آتا ہے جب وہ اس سٹڑکچر کی چٹانوں سے پھوٹ کر باہر طوفان کی شکل اختیار کر لیتی ہیں۔ وہ وقت سٹرکچر کو یا تو بالکل توڑ دیتا ہے یا اس کی تشکیلِ نو کا نقطہ آغاز بن جاتا ہے۔
ہمارے ملک کا پد سری نظام اور اس کے تحت استوار مرد کی بالا دستی پر مبنی خاندانی نظام ڈولنے لگتا ہے، اور ان ساختوں سے فائدہ اٹھانے والے ان کے تحفظ کے لئے کفن باندھ کر میدان کار زار میں اترآتے ہیں۔
بلا شبہ ہمارے ملک میں اس اکھاڑ پچھاڑ کے بپا کرنے میں انفرمیشن ٹیکنالوجی اور اس کے زیر اثر جنم لینے والے سماجی نشریاتی ادارے، جیسے انٹرنیٹ، ای میل، سوشل نیٹ ورک، اور ٹی وی چینلوں کا کلیدی حصہ ہے۔ جمہوریت کو پھیلانے، اور اسے زیادہ سے زیادہ جمہوریانے کا یہ عمل واپس نہیں جا سکتا۔ زیادہ سے زیادہ افراد کو، اس کے باوجود کہ ان ذرائع ابلاغ اور ذرائع معلومات پر بالا دست طبقات کا قبضہ ہے، سوچنے اور خود فیصلہ کرنے کے مواقع دیتا ہے۔ خود سوچنے کی آزادی کے مواقع خاندانی ہوموجینئِٹی پر ضرب لگاتے۔ آج کل ہم جو کچھ دیکھ رہے ہیں، وہ اسی مظہر کی نشاندہی کرتا ہے۔
واضح رہے کہ میں بنیادی طور پر بین الاقوامی عوامل اور ان میں پاکستان کے سیاسی اور معاشی مقام کو بنیادی اور مرکزی اور ڈیٹرمننگ فیکٹر کی حیثیت دیتا ہوں۔ میں یہاں صرف ذرائع ابلاغ کی اہمیت کو ہائی لائئٹ کر رہا ہوں۔
آخر میں، یہ کہوں گا کہ اس تمام خوش آئند منظر کے با وجود، یہ سب پروسیس کافی حد تک نا مکمل رہیں گے جب تک ہم اپنے نصاب تعلیم تبدیل نہیں کریں گے، جو ہر لمحے رجعت پسند اقدار کا پرچار اور اس کے سپاہی تیار کرتے رہیں گے، اور یہ پروسیس معاشی ڈھانچے کی تشکیل نو کے ساتھ جڑے ہوئے ہین۔
مختلف سماجی ڈھانچوں کی انٹر ڈی پینڈنس کو سامنے رکھتے ہوئے با شعور افراد اور جمعیتوں کو اپنے اپنے حلقہ دلچسپی اور اختیار میں کام کرنے رہنا پڑے گا۔
اب خیال آتا ہے، خواہ مخوا جھک مار دی۔ آپ لوگوں کو تو یہ سب کچھ پتا ہے۔ ہم سب پڑھ پخت ہو چکے ہیں۔

Continue reading “پیش خیمہ”

”یہ عمل ہماری ثقافت سے مطابقت نہیں رکھتا “، سعودی فٹبال ٹیم نے لندن حملے میں مارے گئے افراد کیلئے خاموشی اختیار کرنے سے انکار کر دیا

http://dailypakistan.com.pk/sports/09-Jun-2017/591230

سعودی ثقافت؟ ماشاءاللہ. 

مہاتما گاندھی سے برطانوی خبر گیر نے پوچھاکہ اُن کا برطانوی تہذیب کے بارے میں کیا خیال ہے.

 “That would be a good idea”, 

مہاتما جی نے اپنی مدھم مسکراہٹ کے ساتھ کہا. 

تیمارداری اور مردم بیزاری 

کچھ بیمار ایسے ہوتے ہیں جنہیں تیمار داروں کے پہنچنے کے ساتھ ہی یہ احساس ہونے لگتا ہے کہ وہ تھک گئے ہوں گے، اس لئے انہیں اب واپس جا کے آرام کرنا چاہئے۔ کچھ ایسے بیمار ہوتے ہیں جنہیں فون پر تیمار داری کے لئے آنے کی خواہش کا اظہار کرنے والوں کی صحت اور آرام کا اسی وقت سے خیال ستانے لگتا ہے۔ میں سمجھتا ہوں، یہ بیمار انتہائی حساس طبیعت کے مالک ہوتے ہیں، لیکن بد قسمتی سے انہیں مردم بیزار اور گھمنڈی سمجھا جاتا ہے۔ ایک حساس طبیعت رکھںے کی وجہ سے نیکی کے دودھ سے لبا لب بھرے ہوئے تیمار داری کی خواہش رکھنے والوں کو میرا مشورہ ہے کہ وہ ایسے مریضوں کو ان کے حال پر چھوڑ دیں، اور اگر ہو سکے تو ایسا مشورہ دینے والوں کو بھی۔

۔۔۔

میں نے کہا جی، سنتے ہیں؟

ایک تو یہ نگوڑی فیس بک کہاں سے آگئی، میری سوتن۔

 

An old status from Facebook. ہیں جی۔

Nuzhat Abbas songs and Jam Saqi

یوم مئی کی چھٹی کی صبح نزہت عباس کے نام۔

نزہت عباس دیس گئیں تو وہاں سے جام ساقی کا حیات نامہ لائیں جو بنیادی طور پر ان کی کاوش ہے لیکن جسے محقق سلیم احمد کی رہنمائی میسر آئی۔ جام اساطیری حیثیت اختیار کر گئے ہیں، اور یہ کتاب یقیناً ان کی زندگی کے اور اس حوالے سے اپنے دور کے بائیں بازو اہم پہلوئوں کا احاطہ کرتی ہے۔

Punjabi Folk Songs Continue reading “Nuzhat Abbas songs and Jam Saqi”

Pakistan’s blind love for China | Babar Ayaz

My observation:

The article has raised several issues that need to be addressed. Two of these are important. Indeed they form the locus for the others.
1. The strong bonds between China and Pakistan are of strategic importance for both the countries. In the case of Pakistan they are at the expense of its relationship with India, which are informed by Pakistan’s fear of India and therefore by animosity towards it. On the other hand, China safeguards its interests against India in a non-belligerent manner. Who is the greater beneficiary?
2. Economic benefits to Pakistan from CPEC are yet to be defined, while their quantification has not and cannot be attempted.
There is a tension inherent between the strategic benefit (driven by animosity towards India) as outlined in consideration 1 and its long-term economic benefit as outlined in consideration 2.

For Pakistan, CPEC is not only of economic importance, as the name suggests, but it is also an assurance that the world’s second-biggest economic power would support it against any possible Indian aggression

Source: DailyTimes | Pakistan’s blind love for China

1947 documents edited by Naseem Ahmed Bajwa

Indian independence and British Parliament 1947: Records of Proceedings in British Parliament and Declassified Archives, volume 1. Edited by Naseem Ahmed Bajwa. Grosvener House Publishing Limited. 2017

Barrister Naseem Ahmed Bajwa is one of the oldest friends from school days living today and a lifelong human rights activist with a dazzling academic record. I was privilged to be present at his 80th birthday celebrated by his family and friends recently and was delighted to receive copy of his compilation of independence records yesterday.

The book is a tome of over 600 pages, comprising a string of documents, including Indian Independence Bill and debates on it in the Houses of Parliament and the committee of the whole house, and the Independence Act, besides declassified archives and appendices. It promises to be the first volume of a series sponsored by Pakistan Academy of Law and Social Sciences, a brainchild of Bajwa, and to be produced by him with assistance from Aasia Ismail and Faisal Bajwa. The series is intended to traverse a journey back to 1935, when the first act towards independence was passed.

In a short preface, the editor tends to emphasise that “both the Government and opposition spokesmen expressed their unhappiness that India” had to be divided and hope was expressed that the two dominins in time to come might “come together to form one great member state of British Commonwealth of Nations”.

That was not to be.

The book has raised many “pertinent question” but discomforting question and I will defer handling them at the moment, hoping to come to them at a later stage. In the meantime, however, I will draw my readers’s attention to a poignant statement the editor has offfered by way of dedication: bajwa-book-dedication

To this I wholeheartedly commit.

bajwa-book-cover

His speech

Cliches, a comprehensive anthology of: Inaugural speech of President Donald John Trump of the United States of Ameica. Available free. Principal distributers: White House, 1600 Pennsylvania Ave NW, Washington, DC 20500, USA Donald John Trump. Can be had from all the chanceries of the world and their official and unoffocial subsidiaries and mass media. Memorisers of the speech can be found without dificulty.
An indeispensible learning/teaching aid for those interested in the art of rhetoric and HYPNOTISTS.

 باران رحمت کیلئے ایوان صدر میں نماز استسقا کی   ادائیگیGod asked to persuade Himself to change His mind

God asked to persuade Himself to change His mind

اسلام آبا د(ڈیلی پاکستان آن لائن ) باران رحمت کیلئے ایوان صدر کی مسجد میں نماز استسقا ادا کی گئی جس میں صدر ممنون حسین بھی موجود تھے ۔میڈیا رپورٹس کے مطابق ملک

Source: باران رحمت کیلئے ایوان صدر میں نماز استسقا کی ادائیگی

From Lahore

From LAHORE
with love, wine and flowers.
Saeed Ahmed Nusrat Meerza Sehyr Mirza Maryam Saeed
had a hemper sent via M&S on my 81st official birthday.
نا لائق ناں ہون، بے ہدایتے، فضول خرچ۔
I think I will have to extend my intended life span.
I am eagerly waiting for two of my choisest friends to come and open it.

No Anis Nagi, I

Celebratory or memorial meetings

In our [Pakistani] society such meetings are held to celebrate the good deeds of the person (or persons) being remembered or to share anecdotes about them, and it is regarded as bad form to take a critical look at them.
I totally understand this adulatory attitude though I can no longer subscribe to it. The result is that I have increasingly been trying to avoid speaking at such events. There is an added difficulty: In most cases the persons one is asked to speak about are known to the speaker, and at a deep level they share the reluctance to speak ill of the persons being remembered with the inviters.
What I have said about meetings holds, mutatis mutandi, for reviews of writings or other cuiltural events.
Long time ago, I wrote an introduction to a book. The book was a work of resistance, and my writing was a piece of hegiography through and through. Just to counterbalance my obvious tilt I added just one critical sentence. The writer accepted my right to be objective but reminded me that it was “only an introduction”. I promptly took that sentence out. I am not a brave man. I am no Anees Nagi. (I am proud of the fact that the book was confiscated by Zia of the blessed memory).
Towards the end of his life, Salim Ahmed in an interiew declared that he was recanting all the reviews he had ever written. Proves my point.

Trump’s victory: my view.

The Pakistani establishment will not like it. The rest of the world is already mourning.http://dailypakistan.com.pk/international/09-Nov-2016/474933

From <https://www.facebook.com/mughal.amin/posts/10211234059666440?notif_t=like&notif_id=1478680664829440>

It is the victory of fear and aggression against reason and co-operation.

It is the victory of the limbic system over cerebrum.

It is the victory of Darwin, Freud and Konrad Lorenz over the Enlightenment.

From <https://www.facebook.com/mughal.amin>

And to punish Satan we gave cloven hooves to man.

 From <https://www.facebook.com/mughal.amin>

Diwali a metaphor of humanism

Traditionally, Diwali has celebrated the victory of good over evil, but Iqbal’s couplet, Thou (O Lord) created the night/I made the lamp, explores another dimension of its symbolism. Iqbal here is celebrating man as creator, as one beating God at His game of creation, as SuperGod (not just Superman).
Diwali could be understood as the affirmation of man’s creativity, or, chaging the field of study, productivity. Diwali is the metaphor of humanism.

On Adunis and Mahmoud Darwish via Anwer Sen Roy.

At the launch of the translations of Adunis and Mahmood Darwin’s by Anderson Roy 28 October  2016  Faber Building  SOAS  London. Durdana Ansari organised the event.  Video: Asia Shah.

https://m.facebook.com/story.php?story_fbid=10209102268887028&id=1028042906

 

ساقی فاروقی اور حارث خلیق اورغائبوں کی بازیابی

ساقی فاروقی نے غائب لوگوں کو بازیاب کیا اور ہم مستانہ ہیجڑا سے متعارف ہوئے۔ حارث خلیق نے رشیدہ ڈومنی کا کھوج لگایا۔ بظاہر دونوں نظمیں مختلف تناظروں میں لکھی گئی ہیں۔ لیکن دونوں کی تحتانی سطح پر ایک درد ناک آئرنی کسک رہی ہے۔
مبارک ہیں ساقی فارقی اور حارث خلیق کہ انہوں نے ممنوع پھل کھایا اور ہمیں پیش کیا۔ ہم سب باغ عدن سے نکلے ہوئے لوگ ہیں۔
Harris Khalique

Image may contain: text
Harris Khalique with Baqar Raza.

Rasheeda Domni – the poem is published in the latest issue of ‘Dunayazaad’ Ed. Asif Farrukhi

Amin Mughal

Leicester mandir

I had a wonderful four-day stretch of carefree but intensely personal holiday with my gracious host, Mohammad Alam and his son, Naveed Alam, and our dear friend Nasir Sheikh, last week, across Yorkshire, up to Sheffield.day I chanced upon a graceful sanatan dharma temple (a replica, I believe, of the Neasdon temple) in Gipsy Lane, of Leicester. Here two snaps commemorating the moment. The picture with a painting in the background was taken in a cafe on the temple compound.
By the way, I am comfortable with Sanatan Dharma, which I regard as one of the earliest forms of humanism.

Independence Day & Sahir the prophet

اردو میں ترقی پسند واحد جمعیت تھے جنہوں نے ۱۹۴۷ کے غدر کو اپنے لفظوں میں سمیٹا۔ لیکن جیسا کہ میں کئی بار پہلے کہہ چکا ہوں، ساحر واحد شاعر تھے جنہوں نے پیغمبرانہ شان سے ایک ہولناک امکان کی طرف اشارہ کیا۔

Sahir Mufahimat مفاہمت

Omnibus

:پارے

  مدارج الفقرا

گریڈ ون: فقیر اپنے آپ کو فقیر گردانتا ہے۔

مثال: فقیر بادشاہ کو غیر سمجھتا ہے۔

بادشاہ سے دھوپ چھوڑنے کو کہتا ہے۔

گریڈ ٹُو: فقیر اپنے آپ کو بادشاہ سمجھتا ہے۔

مثال : فقیر بادشاہ کو شفقت سے دیکھتا ہے۔

بادشاہ سے دھوپ چھوڑنے کے لئے نہیں کہتا۔

گریڈ تھری: فقیر، فقیر اور بادشاہ کا فرق بھول جاتا ہے۔

مثال: فقیر، بادشاہ اور دھوپ وحدت بن جاتے ہیں۔

گریڈ فور:  فقیر، بادشاہ اور دھوپ زمان و مکاں کے سوراخ ِ سیاہ میں گم ہو جاتے ہیں۔

نوٹ: شذرہ نویس ابھی اس موضوع پر تحقیق جاری رکھے ہوئے ہے۔

:بھگت کبیر

ہنوز بھگت کبیر دوراست۔

            یعنی ہم ابھی بھگت کبیر، عرفان مآب، کی منزل سے نہیں گزر سکے۔

With Subhash Chopra

With Subhash Chopra at the birthday party for Kala Pande by husband Shiv MBE. June 2016.

The Pandes are known for their philanthropic work.

Born in Lahore, Subhash Chopra had to flee from Pakistan in 1947 but was blessed by the custodians of Pakpattan Sharif with a sacramental scarf to celebrate his homecoming decades later. He is a veteran journalist and passionate activist in SAFMA and the author of several books including Partition Jihad and Peace; and Kipling Sahib: A Raj Patriot. I reviewed his Partition at https://aminmughalone.wordpress.com/2012/09/07/1246/

Shiv Pande Subhash Chopra and me IMG_3068 [4856197]

Eric Rahim and Bernstein

I have just downloaded my senior and learned friend, Eric Rahim‘s introduction to his forthcoming book on Marx. It is not very long and I look forward t benefiting from it.
Of late, I have been making a somewhat meandering study of the development of Marx’s and Engels’ thought and I am sure the promised book will help me a great deal in that regard.
While downloading, I came across the following observation:
“In chapter 6, I have argued that the materialist conception does not offer a description of reality, it is a conceptual framework for understanding reality, the historical process. By implication there is no room in it for the view (‘evolutionism’) that all societies are moving towards a final destination, a communist society. Such a view would be un-empirical, supra-historical, and therefore contrary to Marx’s thought.”
By curious coincidence, I finished a cursory reading of Bernstein’s Evolutionary Socialism yesterday. The Arch Revisionist, the first rebel to Marxism, had arrived at the conclusion that there was no destination to the progression of history and that that the only certain thing was change (not communist society). That is what Eric in his own reading seems to have arrived, except that Bernstein thinks that the idea of communist society was advanced by Marx himself. Eric Rahim, on the contrary, apparently absolves him of the alleged attribution by Marx’s disciples of the idea.
In any case, I would go along with Bernstein on this (and Eric).
Incidentally, most of the revisionist ideas Bernstein adcanced in his time are now standard Marxist narrative today (such as parliamentary path, abjuration of violence, the advances made by the working class under capitalism, extension of their right under capitalism, the extension of the definition of the proletariat, open-endedness of society’s development. what I am not clear about is his reservations about Marx’s theory of surplus value, but, then, I know little about economics.
I hope to come back to all the considerations I have pt forward soon enough. So, help me, God.
(I am not going to undergo the ordeal of editing the “Status”).
Imran Shahid Bhinder Yousuf Hassan Hassan Shah Saleem Shah
chrome-extension://gbkeegbaiigmenfmjfclcdgdpimamgkj/views/app.html
By the way, Bernstein’s book is available at Marxists Archive.

A review of Dilip Hero’s The Longest August. A story of the long partition

The article is published in the Financial Express on April 17, 2016.

 

 

The Longest August

The Unflinching Rivalry Between India and Pakistan

By Dilip Hiro

Published by Nation Books, New York, Price: Rs 799/- Pages 503

 

Eternal enemies

From the violence of Partition to the threat of nuclear war, a book that traces the bitterness between India and Pakistan

 

By H K Dua*

 

Almost 69 years after the Partition of the sub-continent tensions between India and Pakistan continue to dominate headlines in newspapers and on TV channels. Good news rarely comes from both India and Pakistan, but when it comes it does not last for too long. Occasional half a step forward is succeeded by two-step backwards.

Mutual distrust is so deeply ingrained in the psychology of the two nations which have even fought three and a half wars that any move for a rapprochement is superseded by renewed bouts of blame game by the two adversaries.

Not that there are no well-meaning people on both sides of the divide who want to see peace and amity on the sub-continent, but something or the other always happens to set the clock back when lingering historic bitterness thwart attempts at peace.

For India, the core issue of terrorism that is being used by Pakistan as an instrument of its India policy, for Pakistan the issue remains Kashmir. The geopolitical situation, Pakistan’s acquisitions of nuclear weapons, and continuing dominance of the men in khaki in the country have been major hurdles for peace. The failure of leadership in both countries to come out with a durable solution and sell it to their people is in essence the theme of Dilip Hiro’s book The Longest August – The Unflinching Rivalry Between India and Pakistan that was launched recently on Delhi.

Dilip Hiro who has written 34 books specialises on writing about conflict situations in West Asia, South Asia and Central Asia. The Longest August is about India and Pakistan, the bloody division of the sub-continent with India and Pakistan, the unprecedented wave of communal rioting, and perhaps the largest migration of the population in the world history.

The writer is conscious of how Indian leaders tried to build institutions despite travails of the Partition in 1947 and how Pakistani leaders frittered away every chance to build their country which often lapsed into long spells of military raj.

However, the author doesn’t analyse in detail how Indian leaders succeeded in building a democratic order, which is respected by the rest of the world, and after much trial and error and an economy ready to take major strides in the 21 century, without sacrificing its democratic dispensation. He is well-equipped but has not gone into detail why Pakistan in its obsession for grabbing Kashmir has failed to take care of what makes a nation. He ought to have taken pains to analyse the contrasting picture.

Dilip iro chronicles how a Hiro chronicles how on crucial occasions Pakistan’s military rulers like Ayub Khan, Yahya Khan, Zia-ul Haq and Pervez Musharraf failed to take interest in the real task of meeting essential requirements of their country. The writer should have analysed in greater details why these men in uniform did everything possible not to let institutions of democracy – Parliament, an independent judiciary, an accountable executive, political parties and a free press – grow. The Generals concentrated on Kashmir, wars with India, acquiring arms from the US on the one side and communist China on the other — all for remaining in power. They forgot about the people.

The Generals can never realise that jackboots and terrorisms can’t be a strong base for building a nation.

Dilip Hiro has taken considerable pains – how Pakistan’s rulers – Zulfiqar Ali Bhutto, other politicians and the Generals, went about acquiring Pakistan’s nuclear weapons and missiles that cannot be ignored by the rest of the world. He has studied most of the literature available in public domain on how Pakistan’s rulers made use of the United States’ indulgence towards Islamabad and a caring China adopting Pakistan as its all-weather friend.

What has helped Pakistan survive was its geography and the geo-politics surrounding it. The country has allowed itself to become a front-line state of, first the United States, and later of Communist China, and has managed to adjust its relations with both adroitly.

Successive regimes in Washington were peeved with India for not playing their games against the Soviet Union. Pakistan was a ready catch soon after its birth for receiving money and military hardware, insecure as it always has felt in view of India’s size and strength. The India-China war in 1962 made the Chinese realise the value of having a willing Pakistan in tow to meet its desire to have a foothold in South Asia in the north-west of India and also to acquire access to the Arabian Sea and the Persian Gulf by acquiring interests in the Gwadar port.

In geo-political terms, Pakistan is more sure of Chinese support than of the United States whose relations with Washington are primarily meant to acquire more tanks, aircraft and other wherewithal wanted by the Generals sitting merrily on a pile of nuclear weapons.

Dilip Hiro is a good student of geo-politics; but needs to go into greater detail of how Sino-Pakistan relationship become deep over the years and has become a major complicating factor in South Asia, Central Asia and the Persian Gulf. May be, the Chinese sources are difficult to tap for more information by the writer.

The acquisition and development of nuclear weapons and missiles have led Pakistan to launch a proxy war against India in Jammu and Kashmir. The audacity ofiro is a good student of geo-politics; but needs

terrorists attack on Indian Parliament in December 2002, terrorist strikes in Bombay on 26 Nov, 2008 and the Kaluchuk and recent Pathankot attacks are a part of Pakistan terrorist groups and jihadi outfits have been actively supported by Pakistan establishment. They invariably get away after launching attacks on targets in India. The author was worried how close these attacks could twice lead to India’s mobilisation of troops its along with its border with Pakistan.

The writer has not examined the question what can happen if Pakistan’s impressive nuclear weaponary falls into the hands of terrorist groups or the so-called non-State actors. They could use these for blackmailing India and the rest of the world.

Terrorism and nuclear weapons are a most dangerous mix for Pakistan to sit on.

——

 

*H K Dua is Advisor to ORF, a New Delhi think tank. Earlier, he has been a Member of Parliament. an Editor of the industan Times, the Indian Exxpress, the Tribune and an Editorial A Hindustan Times, Indian Express, Tribune and an Editorial Advisor of the Times of India. He has also been Media Advisor to Prime Minister and an Ambassador.


 

A tentative list of Marxist books on literature

A friend asked me for a list of books about Marxist contributions to literature and culture.
I have drawn up a tentative list of books from my own meagre library and some suggestions about other resources.
I am appending it here as an attachment.
I should like comments and suggestions.

From exile in London to home in Coventry via football

I am travel shy, as it is notoriously known to me and some of my close friends. It was, therefore, not without surprise that I travelled to Coventry to meet sociologist Bahar Ali Kazmi and his lovely wife, Kiran. Bahar teaches at Birmingham University and Kiran is doing her PhD at Coventry. I found to my mortification that young Hinah had to vacate her spacious room for my stay. My apprehensions that she might resent my colonial usurpation were soon dispelled when I was told she very much wanted to prolong my stay – not because she had taken a shine to me but because that would have given her an opportunity to stay closer to her loving parents that much longer. There are more logics than Aristotle could ever dream up, and the most fascinating and intriguing are women’s and children’s.

We had a delightful evening involving inebriated discussion, and when it reached a crescendo it was natural that Coventry should call Karachi. Kiran’s father, Rahat Saeed, and Bahar’s father, Syed Qurban Raza Kazmi, and I are friends and comrades. Syed Sahib – I mean Kazmi sahib, because Rahat is a Syed too (in taqaiyya) – was less interested in exchanging pleasantries and more concerned about when the revolution would dawn in Pakistan. After all, he was already 80. The optimist in me perked up. There was hope for me then. I am just 81 yet.
There were some surprises in store for me.
(To be continued).

 

Gulshan i Iqbal Park massacre 2016

سانحہ گلشن اقبال پارک لاہور ۲۰۱۶



اتحاد، ایمان، تنطیم


الحمد للہ، مسلمان نیل کے ساحل سے لے کر تا بخاک کاشغر، متحد ہو گئے ہیں

بمبینی، کاشی، کوفہ و بغداد، مکہ مدینہ، بیت اللحم اور بیت المقدس کی اینٹ سے اینٹ بجانے کے لئے۔

آسماں تاریکی سے معمور ہو جائے گا، اور سحر کا نور کافور ہو جائے گا۔

اس کے بعد، وہ اترے گا اور کہے گا: جو میرے ساتھ نہیں ہے، میرا دشمن ہے۔ اس کے ذہن میں جاگزیں بت مسمار کردو۔

اور پھر کافروں کو تہ تیغ کر دے گا۔

اے اللہ، تو نے ہمیں بنایا، اور بے شک تو ہی جانتا ہے کیوں بنایا۔

اور ہم تجھ پر ایمان بالغیب رکھتے ہیں۔

تحقیق، تو رحمان اور رحیم ہے۔
اور ہم تیری ہی عبادت کرتے ہیں۔

Knowing and not knowing

The more I know about something the more I realise I must know about everything else. I am on an unstoppable see-saw of knowing and not-knowing. I am on a swing of On-and-Off/One-and-Zero. I am exhilarated and depressed in turns with blurred lines.
I feel I have not said anything new.
This fills me with despair, but then…

Waris Shah’s dreams ¬ وارث شاہ کے خواب

میں نے یہ مضمون ساوتھ ال کی وارث شاہ کی ایک یاد گاری تقریب میں پچھلی صدی کی آٹھویں دہائی کے آخر یا نویں دہائی کے آغاز میں پڑھا تھا۔ اس میں مظہر ترمذی بھی شریک تھے۔ مضمون میں انگریزی کے الفاظ حاضرین محفل کی سہولت کے لئے لکھے گئے  تھے۔

مضمون کا ایک حصہ لاہور کے ایک رسالے میں چھپا تھا۔
اب دیکھنے پر خاصا طالبانہ لگتا ہے۔ بہر حال، ۔۔۔

Wais Shah Combined

October Revolution and literature

This presentation is hopelessly dated. A cursory reading will show a reader that as late as 1988 I was convinced of the invincibility of the Soviet Union and the socialist bloc. My opinions on literature with reference to the revolution have by and large remained unchanged.
Unfortunately, Pages 11-14 are missing. I had in those pages discussed my idea of the range of literature as a spectrum of functions, ranging from, say, mere experimentation in the medium to the didactic and even escapism. I am sure the reader will not miss much. Perhaps at a later time I will be able to reconstruct my argument to make a coherent discourse.

October revolution and literature

Black Narcissus

(Not edited or proofread)
Last night, I found that I could do without watching TV and, instead, found myself foraying Netflix, Funonline etc. Since I was in no mood to buy and hire a programme, I went to features on demand and chanced upon Black Narcissus. I had heard a lot about it, but I had not the foggiest idea of what it was. Was Black Narcissus a black narcissus or what? No, it was a film and I had a lot of time to kill before I could dream of falling asleep.
And the film mesmerised me from the start. The enchanting Himalayas that I later discovered was based in the British Isles captivated me. The theme was simple enough, and the characters were not complicated, and the setting was lyrically delicious. The tone was condescendingly comic. The focus was on the perennial tension between the libido and the superego while, as predicted, the ego kept them on the leash without making its hold feel oppressive. The sisters of the order had to leave the land of naive sensuality whose denizens lived comfortably between the asceticism symbolised by the holy man in contemplation and the sensuous Kanchi.
The film reminded me of Samskara by U. R. Anantha Murthy, whom I had the privilege of meeting here, when he mentioned our Intizar Husain’s visit to him. (Incidentally, the book was sent to me by my friend, Som Anand, from Delhi. Som Anand was introduced to me by his Model Town friend, Raoof Malik, in Lahore). The story can be read on different levels but what the account of a decaying Brahmin colony brought into relief brilliantly was the journey of a young Brahmin, the chief character, from forced ascetism through sensuous experience to the discovery of critical awareness of the self and the existential message that life can only be authentic when it is lived. The remarkable thing is that the story does not end at a destination but leaves the chief character in the process of journey. (I had the temerity to compliment the author on this).

After the experience of the film, I read an article it in Wikipedia (I am sorry I am a bit of low-brow). I learnt that it was based on a novel and was made in 1947, and the main cast were:

  • Jenny Laird as Sister Honey
  • Judith Furse as Sister Briony
  • May Hallatt as Angu Ayah
  • Shaun Noble as Con, Clodagh’s sweetheart
  • Eddie Whaley Jr. as Joseph, young interpreter
  • Nancy Roberts as Mother Dorothea
  • Ley On as Phuba, Dean’s servant

(from Wikipedia)

The film took the world by storm for its brilliant photography, experimentation with technicolor and reviews could not refrain from emphasising its eroticism.

 

Shirani-Ashrafi scuffle

شیرانی صاحب عالم ہیں یا نہیں، اس کا فیصلہ تو ان کے ہم عصر ان کی طرح کے عالم ہی کریں گے۔ لیکن میں ان کی ذہانت اور منطقی ا…

Posted by Amin Mughal on Thursday, 31 December 2015

The Taj: my statement

بڑا بن بھی گیا تو۔۔۔؟بادشاہ کی خواہش، اس کے انسان ہونے، اس زمانے کے احساس خوبصورتی، وسا ئل اور مزدور کی محنت، ان سب کی تعریف کرو۔Iftikhar Husain Arif

Posted by Amin Mughal on Wednesday, 30 December 2015

Towards Muchness

5000. Imagination and atheism
Intolerant atheists undervalue the imagination and miss the enchanting beauty of that priceless never-ceasing creation of the human mind that we call mythology.

A quote from my favourite scientist-writer.

“Man is unique not because he does science, and he is unique not because he does art, but because science and art equally are expressions of his marvelous plasticity of mind.” Jacob Bronowski.

Deficit by Amin Mughal.

“Time and age are witness
Man is certainly in loss.”

He wasted her.
They wasted him.
A terrible ugliness was born.

It was another he.
It was another she.
He rushed to her.
She rushed to him.
They wasted him and her.
A beauty was aborted.
A terrible ugliness was born.

A terrible ugliness “was over the surface of the deep, and the Spirit of God was hovering over the waters”.

Diwali: A NEW dimension

DIWALI: A NEW dimension
Diwali has rightly been regarded as symbolizing the triumph of light over darkness and by extension the triumph of good over evil.

I venture to add a new dimension to the symbolism and I take a cue from the poet Iqbal who, in a dialogue with God, says to Him:
You created the night and I created the lamp.
On this perspective, the lamp is a creation of man that vanquishes the creation of God, that is the night, the bearer of darkness, which is a part of nature outside man. The lamp is therefore nature touched with humanity. It transforms nature. The lamp is nature humanized, it symbolizes the triumph of man over nature.
Diwali could be regarded as the celebration of man’s triumph over nature, as an affirmation of man’s imagination, which is a tool in the hand of creativity, of life-force struggling with inert matter.
Diwali is the celebration of man, man on earth here and now. It is the message of humanism.
Diwali is a universal celebration

From کلیات اقباال فارسی، جلد اول، ترجمہ از میاں عبد الرشیدشیخ غلام علی اینڈ سنز۔ صفحات ۵۷۸-۵۷۹.Iqbal Farsi You made the night

What exactly does Huntington say about the Clash?

Let us first consider this extract:
The causes of this ongoing pattern of conflict lie not in transitory phenomena such as twelfth-century Christian passion or twentieth-century Muslim fundamentalism. They flow from the nature of the two religions and the civilizations based on them. Conflict was, on the one hand, a product of difference, particularly the Muslim concept of Islam as a way of life transcending and uniting religion and politics versus the Western Christian concept of the separate realms of God and Caesar. The conflict also stemmed, however, from their similarities. Both are monotheistic religions, which, unlike polytheistic ones, cannot easily assimilate additional deities, and which see the world in dualistic, us-and-them terms. Both are universalistic, claiming to be the one true faith to which all humans can adhere. Both are missionary religions believing that their adherents have an obligation to convert nonbelievers to that one true faith. From its origins Islam expanded by conquest and when the opportunity existed Christianity did also. The parallel concepts of “jihad” and “crusade” not only resemble each other but distinguish these two faiths from other major world religions. Islam and Christianity, along with Judaism, also have teleological views of history in contrast to the cyclical or static views prevalent in other civilizations. (pp 210-211, The Clash of Civilizations and the Remaking of World Order. Simon Schuster.1996.
Any objections?

Ho Chi Minh is NOT dead: From my juvenalia

HO
CHI
MINH
IS DEAD.

Men like him do not die;
They just retire to the backyard of life
To sleep, to rest, to forget.
His name is the very air memory breathes.
Mention his name and flowers blossom into rock,
Mocking and defying death and destruction.
The winds howled, “Ho Chi Minh is dead”,
The millions sang back, “Ho Chi Minh is NOT dead”.

((The poem was printed in “Faisle di Ghadi” (فیصلے دی گھڑی), an anthology of poems in Punjabi from the two Punjabs and Britain, compiled by Ahmed Saleem, and published by Awami Adabi Anjuman, Lahore, in November 1969. Ho Chi Minh 19 May 1890 – 2 September 1969. I am grateful to Amarji Chandan for providing copy of the book to me)).

Dada Amir Haider Khan: His memoirs and interview background

یحیی خان کے زمانے کی بات ہے۔ دادا امیر حیدر خان نے مجھے ایک مسودہ محفوظ کرلینے کی غرض سے دیا۔ یہ انگریزی میں ٹائپ کئے گئے کئی سو صفحات پر مشتمل تھا۔ دادا نے مجھے بتایا کہ اس میں زیادہ تر ان کی امریکا کے قیام کی یادوں کا ذکر ہے۔ ان کا خیال تھا کہ اس میں ذاتی دلچسپی کی کہانیاں ہیں جن کا محل وقوع امریکا ہے، اس لئے ان کی مانگ وہاں زیادہ ہوگی۔ وہ چاہتے تھے کہ ان کی اشاعت امریکا میں ہو۔ انہوں نے بتایا کہ حسن نواز گردیزی نے بھی یہ مسودہ دیکھا تھا یا اس کی ایک نقل ان کے پاس بھی تھی۔ پکڑ دھکڑ کے ان دنوں میں، میں نے وہ اپنے دوست محمد عالم کو رکھنے کے لئے دیا۔
اگر میرا حافظہ غلطی نہیں کرتا، تو وہ مسودہ دادا نے ڈاکٹر ایوب مرزا کو دلی لے جانے کے لئے دیا۔ بہر حال اس کی تصدیق نہیں ہو سکتی۔ البتہ ڈاکٹر صاحب نے ان دنوں دلی کے دو دورے کئے، جن میں وہ وہاں دادا کے پرانے ساتھیوں سے ملے، جن میں ادھیکاری بھی شامل تھے۔
مکمل نوٹ پڑھنے کے لئے نیچے کلک کیجئے:
Dada Amir Haider’s memoirs and interview FINAL

The Oxford Pilgrims

Oxford Pilgrims 11880630_10153603789990701_6602102521974783830_n
Ayyaz Malik and Tayyaba at the shrine
Oxford Pilgraims 2 11218690_10153603818955701_7300914279390765618_n
The pilgrims at the shrine

As a student of English literature I have been aware of several cultural movements that started from Oxford. One of such stirrings was the Oxford Movement. But it appears a new cultural wave is slowly and imperceptibly shaping up there. If the 19th century phenomenon was mainly theological though it brought to the Anglican tradition a quasi-mystical content of Roman Catholicism, the new one is paradoxically secular-mystical in nature. I would name its leaders Oxford Pilgrims to Marx’s Shrine, or simply The Oxford Pilgrims.

Their first pilgrimage was on Monday, 24 August 2015, when the Dervishes had a dance at the Mawlana Marx’s shrine. Unfortunately, I missed it, thanks mainly to my growing propensity to otherworldliness and partly due to my indispensible friend, Nadir Cheema’s overzealousness to incorporate me in the pilgrimage.
A slightly embarrassing moment came later when I was discovered in my digs by the Pilgrims closeted with a group of friends, comprising Hassan Imam, Saqlain Imam and Tariq Suleman.

I offer my sincerest apologies to the Pilgrims.

Ayyaz Malik and Tayyaba with me

As a student of English literature I have been aware of several cultural movements that started from Oxford. One of such stirrings was the Oxford Movement. But it appears a new cultural wave is slowly and imperceptibly shaping up there. If the 19th century phenomenon was mainly theological though it brought to the Anglican tradition a quasi-mystical content of Roman Catholicism, the new one is paradoxically secular-mystical in nature. I would name its leaders Oxford Pilgrims to Marx’s Shrine, or simply The Oxford Pilgrims.

Their first pilgrimage was on Monday, 24 August 2015, when the Dervishes had a dance at the Mawlana Marx’s shrine. Unfortunately, I missed it, thanks mainly to my growing propensity to otherworldliness and partly due to my indispensible friend, Nadir Cheema’s overzealousness to incorporate me in the pilgrimage.
A slightly embarrassing moment came later when I was discovered in my digs by the Pilgrims closeted with a group of friends, comprising Hassan Imam, Saqlain Imam and Tariq Suleman.

I offer my sincerest apologies to the Pilgrims.

William Jones on our prehistoric ancesters

The Project Gutenberg e-Book of Anthropology by R.R. Marett, M.A..

“Bone of our bone, and flesh of our flesh, are these half-brutish prehistoric brothers. Girdled about with the immense darkness of this mysterious universe even as we are, they were born and died, suffered and struggled. Given over to fearful crime and passion, plunged in the blackest ignorance, preyed upon by hideous and grotesque delusions, yet steadfastly serving the profoundest of ideals in their fixed faith that existence in any form is better than non-existence, they ever rescued triumphantly from the jaws of ever-imminent destruction the torch of life which, thanks to them, now lights the world for us. How small, indeed, seem individual distinctions when we look back on these overwhelming numbers of human beings panting and straining under the pressure of that vital want! And how inessential in the eyes of God must be the small surplus of the individual’s merit, swamped as it is in the vast ocean of the common merit of mankind, dumbly and undauntedly doing the fundamental duty, and living the heroic life! We grow humble and reverent as we contemplate the prodigious spectacle.”

WILLIAM JAMES, in Human Immortality.

Why Marx Was Right by Terry Eagleton – review | Books | The Guardian

I was led to this by Ikramul Haq. I have appended my comment at the end.

Why Marx Was Right by Terry Eagleton – review | Books | The Guardian.

Terry Eagleton is a bold writer and my favourite. As far as I understand, in this book he has based his argument on ethical grounds the pernciousness of capitalism though he lays emphasis on the fact that Marx was a great admirer of capitalism and then leaves everything open, strategies and tactics all, and argues that Marx too was not a dogmatist. He keeps Marx’s communist project open-ended and suggests that perhaps we might settle for a kind of communism which accommodates the market (I fogret the exact term he uses, but that does not matter). Here is a quote at random from him:
“For Marx, as we have seen, socialism requires an expansion of the productive forces; but the task of expanding them fall s not to socialism itself but to capitalism. Socialism rides on the back of that material wealth, rather than building it up. It was Stalin, not Marx, who saw socialism as a matter of developing the productive forces. Capitalism is the sorcerer’s apprentice: it has summoned up powers which have spun wildly out of control and now threaten to destroy us. The task of socialism is not to spur on those powers but to bring them under rational control” (pp 235-236; Yale 2011 edition).
All in all, he is a refreshing read.
His views on religion are insightful too.

In Praise of Marx – The Chronicle Review – The Chronicle of Higher Education Terry Eagleton

In Praise of Marx – The Chronicle Review – The Chronicle of Higher Education.

He [Marx] was, of course, an atheist, but you do not have to be religious to be
spiritual. He was one of the many great Jewish heretics, and his work
is saturated with the great themes of Judaism—justice, emancipation, the
Day of Reckoning, the reign of peace and plenty, the redemption of the
poor.
http://chronicle.com/article/In-Praise-of-Marx/127027/

On Nawaz Sharif’s defence of the military – جتھے دی کھوتی اوتھے آن کھلوتی۔ آنّے والی تھاں تے آ…

جتھے دی کھوتی اوتھے آن کھلوتی۔
آنّے والی تھاں تے آ گئے۔
جس کا ہاتھی۔۔۔
۔۔۔ سب کس بل دئے نکال۔
ورنہ اسی تنخواہ پہ کام کروں گا۔
رب نیڑے کیہ گھسنُن؟
ضیا الحق کے بھٹو کو پھانسی لگانے کے بعد جو لطیفے مشہور ہوئے، ان میں ایک یہ تھا:
شیر، بھیڑیا اور لومڑی دوست بن گئے، اور پھر پیٹ کا دوزخ بھرنے کے لئے نکل پڑے۔ دو پہر کے قریب شیر نے گیدڑ کا (آپ اپنے پسندیدہ غریب نمانے جانور یا دوست کا نام بھی لے سکتے ہیں) شکار کیا۔ زمینی دستر خوان پر بیٹھ کے شیر نے کہا: دوستو! اس کے حصے کیسے کئے جائیں؟
بھیڑئیے نے کہ نا واقف آداب شہنشاہی تھا، جواب دیا: یار! سیدھی سی بات ہے۔ تین حصے کر لیتے ہیں۔ اور تینوں یار مل کر اپنا اپنا حصہ کھا لیتے ہیں
شیر کو بھیڑئِےکا جمہوری لہجہ پسند نہ آیا، لیکن اس نے اپنے غصے کو پیتے ہوئے،  دکھ اٹھائیں بی فاختہ اور مزے اڑائیں میاں کوے والا مقولہ دہرایا اور بھیڑئیے کا چیر پھاڑ کر دیا۔ ایک عدد عوام کیطرف سے یورش کو رفع کرنے کے بعد، اس نے لومڑی سے پوچھا: تم بتائو، اب کیا کریں؟
لومڑی نے ترنت جواب دیا: حضور! سیدھی سی بات ہے۔ یہ گیدڑ تو آپ اپنے لنچ کے طور پر تناول فرمائیں، اور پھر ڈنرمیں بھیڑیا نوش جاں فرمائیں۔
شیر بڑا خوش ہوا اور بولا: اے بی لومڑی! سچ سچ بتا، تجھ میں اتنی عقل کہاں سے آئی؟
لومڑی نے بھیڑئیے کی طرف اشارہ کرتے ہوئے کہا: حضور! اس بے وقوف سے۔
پس تحریر: کہانی سے یہ پتا نہیں چلا کہ لومڑی کو شیر کے ڈنر کرنے سے پہلے یا اس کے دوران وہاں سے بھاگ نکلنے کا موقع ملا یا نہیں۔
(10) Amin Mughal – جتھے دی کھوتی اوتھے آن کھلوتی۔ آنّے والی تھاں تے آ….

Sacrifice, duty? No.

 The idea that I am making a sacrifice or doing my duty is abhorrent to me. It presuppose a privileged position for myself from where I descend condescendingly to uplift the ordinary mortals around me (Bodhisattva, or brining tablets or a recipe of alchemy نسخہ کیمیا from the hill). It is patronising and does not arise out of one’s own inner need. The alternative to the idea of a sacrificing/dutiful person is the idea of a productive person as envisaged by Fromm.
Sacrifice and duty are immoral, to say the least.
Mir sahib says:
اُس کو چھٹی نہ ملی جس نے سبق یاد کیا۔
and
Faiz sahib says:
اپنی تکمیل کر رہا ہوں میں
ورنہ تجھ سے تو مجھ کو پیار نہیں

//

The idea that I am making a sacrifice or doing my duty is abhorrent to me. It presuppose a privileged position for…

Posted by Amin Mughal on Tuesday, 16 June 2015

Marxism is a broad church

نستعلیق میں پی ڈی ایف فائل کا لنک یہ ہے۔
Comment re Book Western Marxism

نسخ میں متن یہ ہے

Imran Shahid Bhinder ji
دلیل اور رد دلیل کی مارکسی روایت کے بارے میں ایک اور مثال
Western Marxism and the Soviet Union: A Survey of Critical Theories and Debates Since 1917 By Marcel van der Linden
میں ملتی ہے۔ مجھے حیرت ہوئی جب میں نے اس میں دیکھا کہ وہ تمام مباحث جو میری زندگی میں سوویٹ یونین اور سوشلسٹ بلاک کے انہدام کے ارد گرد کے زمانے میں ہوئے، ان کی prefiguration
۱۹۱۷ کے ارد گرد کے زمانے میں ہونے لگی تھی۔ ان کا اندازہ کتاب کی فہرست کے پہلے تین صفحات کی منسلک نقل سے مل سکتا ہے۔ اس میں، مثال کے طور پر، کاٹسکی اور لینن؛ کاٹسکی اور ٹراٹسکی؛ کاٹسکی اور بخارن؛ لیوائی، لکزمبرگ اور بالشویک؛ زیٹکن، لکاش؛ اور ان گنت دوسرے مارکسیوں کے درمیان مجادلے ملتے ہیں۔ یا یہ مباحث کہ کیا سوشلسٹ ماہرین کے نہ ہونے کے باوجود ایک سوشلسٹ ریاست قائم ہو سکتی ہے، اور اگر ہو سکتی ہے تو کیا وہ سوشلسٹ ریاست کے طور پر قائم رہ سکتی ہے؛ ٹراٹسکی کا ڈیجنریٹڈ ورکرز سٹیٹ کا نظریہ؛ سٹِیٹ کیپیٹلزم؛ نیا موڈ آف پروڈکشن؛ یا
اکتوبر انقلاب کے بعد کے مدارج اور ان کی تعبیر
اکتوبر انقلاب کی نوعیت  بعد میں     مصنف
بیورو کریٹک ڈی جنریشن ٹراٹسکی
پرولتاری انقلاب    بورژوا انقلاب   وورل
نوکر شاہی کا رد انقلاب شیخٹمن
بورذوا انقلاب          واگنر
نوکر شاہی کا انقلاب         برنہم
(جدول اوپر والی کتاب سے لیا گیا ہے)
میں مارکسی نظریات کے طالب علموں سے درخواست کروں گا کہ وہ اس کتاب کا مطالعہ ضرور کریں۔ میں اعتراف کرتا ہوں کہ اس کتاب کے مندرجات کا میرا وقوف ابھی تک ابتدائی مدارج میں ہے۔
آخری بات: مارکسزم کے نام سے جتنی تھیوریاں ہمارے سامنے ہیں، ان کے تنوع اور ایک دوسرے سے اختلاف کو سامنے رکھتے ہوئے، یہ کہا جا سکتا ہے کہ مارکسزم ایک براڈ چرچ ہے، جس کی ذیلی شاخیں مختلف ذیلی چرچ ہیں۔
ۃو سکتا ہے کہ آپ کو میری باتیں پریشان خیالی کا مرقع لگیں۔ میں معذرت خواہ ہوں کہ آپ کی سمع خراشی کی۔

 Western Marxism CCF10062015_00000CCF10062015_00000
فیس بک پر جاری بحث کا لنک یہ ہے:

Wittgenstein and the practical man

https://www.facebook.com/mughal.amin
Wittgenstein and the practical man
In a previous status, I quoted Wittgenstein thus:
Wittgenstein:Don’t get involved in partial problems, but always take flight to where there is a free view over the whole single great problem, even if this view is still not a clear one.
Now, W. is giving a philosopher’s attitude to problems. He is performing what Marx called the tasking of knowing the world.
What about what Marx calls changing the world?
That is not the job of philosopher-in-himself or for-himself.
There comes the practical man. If the job of a philosopher is to take the view of “the whole single great problem”, the job of the activist is to attend to “the partial problem” in the light of “the whole single problem”, that provides him a perspective in which he place the partial problem. Changing the terminology, one might say, he looks at the particular in the context of the universal, to see the ocean in a drop, but to focus on the drop.
This involves evolving a strategy and tactics to resolve the partial problem.
Take an example. Suppose I am considering how to improve the sanitary condition of my ward. I should place it in the global context; this will involve my philosophy as well. Then consider how I can contribute to the global compulsions and desirables by changing the condition of my ward. It will involve what is possible and how it can be achieved, what compromises are needed to be made, etc.
When I was learning politics and its activity, I remember my friends and I had to consider how to make levi (لئی) to poster the Lower Mall, where to get paper from and the burshes (بُرش) etc and how to cover our tracks etc. All that only سنوریا، تیرے لئے۔

Problem of meaning

Ashfaq Saleem Mirza

First this classic example of discussion on meaning:

Here is an excerpt from chapter VII, “A Mad Tea-party,” from Alice in Wonderland:

“Then you should say what you mean,” the March Hare went on.

“I do,” Alice hastily replied; “at least—at least I mean what I say—that’s the same thing, you know.”

“Not the same thing a bit!” said the Hatter. “Why, you might just as well say that ‘I see what I eat’ is the same thing as ‘I eat what I see’!”

“You might just as well say,” added the March Hare, “that ‘I like what I get’ is the same thing as ‘I get what I like’!”

“You might just as well say,” added the Dormouse, which seemed to be talking in his sleep, “that ‘I breathe when I sleep’ is the same thing as ‘I sleep when I breathe’!”

I was aware of the existence of different forms of logic. The concept of meaning, as generally understood, is taken to mean as something inherent to the thing, phenomenon or whatever under consideration. It belongs to Aristotelian logic. Modern logics will not accept the absoluteness and immutablity of a definition.

If we look at the “meaning” of meaning, we will see that it involves “relatedness”, relating to something or other (directedness, intention in phenomenology).
For example, in the following definition:
1
a :  the thing one intends to convey especially by language :  purport

b :  the thing that is conveyed especially by language :  import
2
:  something meant or intended :  aim 
3
:  significant quality; especially :  implication of a hidden or special significance 

4
a :  the logical connotation of a word or phrase

b :  the logical denotation or extension of a word or phrase

You see in all these definitions, meaning is related to other things such as intention, thing in language, significance, logical connotation, logical detonation.
Therefore, when we say, what is the meaning of this, we are asking how it is related to another thing. The idea of having meaning as such is non-sense.
Therefore if, as a correspondent says in a comment above, nothing exists without meaning, he believes some qualities or characteristics are inherent to it. That is not the case. The very idea of meaning is tied to language, intention, motivation, purpose (I mentioned the previous three characteristics in a later status) etc.

Just for the sake of comprehensiveness, the following extract from Wikipedia shows the range of logics:
Types of logic 3.1 Syllogistic logic3.2 Propositional logic (sentential logic)3.3 Predicate logic3.4 Modal logic3.5 Informal reasoning3.6 Mathematical logic3.7 Philosophical logic3.8 Computational logic3.9 Bivalence and the law of the excluded middle; non-classical logics3.10 “Is logic empirical?”3.11 Implication: strict or material?3.12 Tolerating the impossible3.13 Rejection of logical truth.
Incidentally, my discussion has nothing to do with the validity or otherwise of dialectics, historical materialism etc.
As for my own position, I feel there can be as many meanings of a phenomenon as there can be perspectives.
My objection to questions as to the meaning of a piece of art is that it presumes art to be representational. No. Nothing exists outside of life, but art grows out of it and has its own autonomous existence. It becomes symbolic. A symbol is not the thing it is a symbol of. Perhaps I should say art is myth.

A Biblical story by Amin Mughal

In my father’s house are many rooms,

and I lived there

and I had many talents.

Then I looked towards the east and the sun was shining.

I left the home.

and became a wandering Jew, so to speak, but I am just a prodigal son

and I sleep rough.

Amin Mughal

New Hostel Government College Lahore

Amin Mughal This is from A History of Government College Lahore 1864-1964 by H L O Garrett and Abdul Hamid. Published by Dr Nazir Ahmad Principal Government College Lahore.
The copy from which I have posted this was gifted by Munir Ahmed Sheikh, who was my chief prefect and neighbour, to his friend Muslih ud Din, who was an iconic figure in Pakistan television, and was later gifted to me my friend, Bob, a lover of Lahore and a personal friend of the Fakir family.