By Ferial Jabouri Ghazoul
The problem of Alif explores a substantial number of issues and difficulties that exist in modern South Asia, offereing views on poetry and fiction, pop culture and mythmaking, in addition to the long-lasting resonance of Gandhian rhetoric and philosophy. regardless of the undeniably severe difficulties that afflict the folks of South Asia, there's additionally a lot to have fun after part a century of independence. there's a pervasive experience that the subcontinent has ultimately emerged from lingering shadows of the British Raj, assesting a brand new and ascendant id, via artwork, literature, track, movie, and different kinds of pop culture.
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Additional resources for ALIF 18: Post-Colonial Discourse in South Asia
The Israelis are described as "aggressors" (jangbazori) and "usurpers" (ghasibori) who have occupied Palestine by force. In other words, the Zionist enterprise in Palestine is characterised as a form of colonial occupation. The poem emphasizes the plight of the Palestinians as victims of violence who 32 A/I/18 (1998) have been driven from their homeland and who are now scattered as refugees in exile. The poet is also in no doubt as to the scale of the injustice perpetrated in Palestine; for him it is a crime that violates all universal human values: "In such a conflagration did they/Seize you/That not only you but everything in this world that is humane has been set aflame".
7 The Urdu poetry on Vietnam, of which I have gathered several examples, has to the best of my knowledge never been studied. 8 I have confined my research to literary sources, and have not consulted the political journals of the Islamist groups in Pakistan which may contain poetry on Palestine rooted in religious sentiment. ", Ada Ja'fari, "Masjid-e Aqsa", Ghazalan turn bhi vaqifho (Lahore: Maktabah-e Funun) 1974, 13. ", Riyaz Siddiqi, "Blek sitambar", Afkar 37 (April 1973), 23. / hijrat ke manzar dikhate hain/ han log kaise ukharte hain apni zamin se/ ujarte hain apne gharon se/ bichharte hain apne hi khun se/ vaqt ki nadiyon men lahu, ag jal kar jo behte hain/ darya samundar bhala kis tarah shant rehte hain/ yeh sare manazir miri ankhon se mere andar utar kar/ dhamakon ki surat mirejism ojan par guzarte hain/aur main khud bhi arz-e filastin ki manind afat bajan hun/jo biti hai vahan, voh 56 A/I/18 (1998) mire jism men bhi bapa hai/ aise men main bhala kis tarah qubrusi nazm ka tarjamah kar sakunga/ mujh se arz-e filastin ke rangin dinon tak ka jo fasilah hai/ voh har ghair mulki adabpare ka tarjamah hair Tariq Jami, "Main filastin ka tarjamah kar raha to", % 47 (1984), 131.
52 We may begin to conclude by stating again that the Urdu poetry on Palestine is, above all, expressive of a deep identification with and sense of solidarity for the Palestinian cause. In considering the bases of this identification, we have already noted that the sense of a common Islamic religious identity does not seem to have played a primary role. Rather, the conclusions reached in the earlier analysis of Zahir Kashmiri's poem apply to the rest of the literature: the Urdu poets' identification with Palestine arises from a world-view informed by a universal sense of historical morality in which the Palestinian predicament is seen as resulting from historical acts of oppression and injustice to which no individual of conscience may remain indifferent.
ALIF 18: Post-Colonial Discourse in South Asia by Ferial Jabouri Ghazoul