I had written about Majeed Amjad, a forgotten but outstanding Urdu poet of twentieth century. Today, a friend tagged me (on facebook) with another of his wistful poems. There is a translation along with the poem. I am posting both for readers here. Majeed Amjad’s style is difficult to render in any other language; however, the effort by Yasmeen Hameed (below) is quite competent. Once again this is a powerful, stark poem leaving you immensely moved. The hallmark of great poetry is that it has a unique impact on the reader/listener. Majeed Amjad leaves the reader standing in the ruins of the heart, he often writes about. I also found an audio archive of Amjad reciting his poems in a deep, soulful voice with a slight Punjabi accent.
Its a shame that Pakistan has not acknowledged this great poet. He died in oblivion and the literary establishment is divided about him. Amjad lived and died as an individual in a society that functions along groups, camps and clans. This is why he is so different from most of Urdu poets of his age.
Here is the poem:
These neighborhood dwellings, these little homes, these casements, these courtyards, even before us were as tranquil, as resplendent.
Those who left did not deny the homes their love, were not so eager to leave. Who could have held them back, though, the stooping arches had no arms.
Hordes, bound by the chain of fate, could have taken them along, but for the walls which had no feet.
Their spirits now wail and sob, one with the echoing, dusty winds. To them belong these dwellings: biers burning on the debris of fallen eras.
Moulded of a hot mixture of ashy bones and tears, only these bricks can recount the magnitude of our defeat.
It changed us all: the distress of the fractured bricks; our own suffering we dismissed, entrapped in the mesh of stone and hay; we clashed with each other.
These neighborhood dwellings, their edged roof-tops, the palatial houses, the tent-homes, but for the countless walls that divide the hearts.
— Majeed Amjad (translated from Urdu by Yasmeen Hameed)
THE publication of Basti’s translation is an important literary milestone. The author, Intizar Husain, is perhaps the greatest living Urdu writer and his genius rightly deserves a wider audience than just readers of Urdu or Hindi fiction. Intizar Sahib’s stories have been translated earlier and they showcased his taut, lyrical, hauntingly evocative prose to those who were not familiar with the world of Urdu. However, the novel as a genre and as a kaleidoscope of society conveys a discreet vision of the world. This is why Basti’s publication by New York Review Books is a landmark with respect to globalising the beauty and intricacy of Urdu literature.
Earlier, Qurratulain Hyder had translated her own novels (Aag ka Darya and Aakhir-i-Shab ke Hamsafar among others); her many admirers had been quick to point out that in the English translations she had been unfair, above all, to herself. The original Urdu novels are far more majestic than their translations. Except a few other novels, such as Abdullah Hussain’s Weary Generations (Udas Naslain), there is little that the world knows about Urdu literature. The Urdu short story has had a better deal in terms of translations, but the Urdu novel has largely been ignored.
Basti, at the outset, is the tale of a reminiscing Zakir, the novel’s protagonist who is a professor of history and a migrant to his new homeland from across the border. The novel primarily relates the various stages of his life.
Zakir lives in a dynamic, conflictual and contradictory world. There is no Hardyesque feeling of an individual pitted against the larger forces at work. Instead, throughout the novel, there are threads of nostalgia, displacement and ruptured continuities. The Partition of India in 1947 is the centre of the novel’s sombre, impressionistic landscape. That year turns everything topsy-turvy, and more so, it transforms the fate of the basti (settlement). Unlike other Partition literature, Basti avoids direct, graphic reportage on the psychological and physical violence inherent to Partition. The political chaos at one level is also interiorised by Zakir. There is, then, an intense feeling of alienation and emptiness that Zakir, as a migrant in a new country, feels. It should be remembered that Husain, now considered a torchbearer of progressive thought in Urdu language and literature, was never a firebrand revolutionary in the way that other luminaries in Urdu are known as. In fact, Zakir’s ambivalence towards politics and resistance is partly reflective of Intizar Sahib’s ideological moorings in the new discourse on jadeediyat or modernism.
Basti was criticised when it was first published in Urdu. Critics, often driven by ideological imperatives, considered it to be a lesser novel for its evident refusal to apportion blame or affix responsibility. However, the novel has proved to be a formidable work of art. Almost like “rocks beneath” (to borrow a phrase from Emily Bronte), it is a narrative that is neither noisy, nor voluminous or polemical. Its melancholy mood, layered plot and composite portrayal of human emotion ensure its timelessness and universal appeal. […]
By Raza Rumi
What makes translating Urdu literature a rare indulgence has also kept it closeted from global appreciation.
Ralph Russell, the legendary British scholar of Urdu literature, whose tireless efforts to explore the Byzantine layers of Urdu will always serve as a reference point for global Urdu-walas, once summed up the eternal dilemma of achieving a perfect translation of Urdu literature into English. He pointed out that the work of Indian and Pakistani translators suffered from a lack of command in either language. “The English-knowing products of what in India and Pakistan are generally called ‘convent schools’ have acquired their nearly (but not quite) perfect English at the cost of losing full command of their mother tongue,” he wrote in 1996.
This is not to say that translations of Urdu literature have not been accomplished. In fact, there are many 20th century writers whose works have been translated by competent men and women. Key examples are the translations of the short stories of Saadat Hasan Manto and Ismat Chughtai. Their poignant and non-conformist writings have found a wide readership in predominantly English-reading Indian middle classes and western readers attempting to understand the nuances of South Asia’s literary output. The contribution of The Annual of Urdu Studies – edited by Muhammad Umar Memon and published every year from the US – has been immense in this regard. Some writers and poets whose works have been translated include Abdullah Hussein, Patras Bukhari, Shamsur Rahman Faruqi, Rajinder Singh Bedi, Ghulam Abbas, Hajra Masroor, Premchand, Qudratullah Shahab, Intizar whose contribution and devotion to the translation of Urdu literature remains unparalleled and who has provided fine examples of literary translations, leaving out no major contemporary Urdu writer. His academic journal, The Annual of Urdu Studies, continues to publish translated works from Urdu every year.
Literary magazines are a great introduction to young and fresh voices in Urdu. One can observe a constant process of experimentation in language and expression. Short story writer Ali Akbar Natiq, one of Urdu’s most important new voices, and Mohammad Khalid Toor, who is critical newly- rediscovered voice, have been introduced to readers by Urdu literary magazines. […]
The setting imperial sun broke into two parts On this very Border, yesterday
Manmohan Singh whom I have always held in high regard, disappointed millions in South Asia with his distastefully ill-timed hard talk during his Independence day address. As if Pakistan’s current misery was a time to blow India’s trumpet. He surely was also unaware of what his patriotic Indian poet, Ali Sardar Jafri had written years ago –Dialogue Souldn’t Cease. Here is an Urdu version with a full translation. Perhaps, someone should pass a copy of this poem to the exalted Prime Minister of India.
GUFTGOO BAnD NA HO
BAAT SE BAAT CHALEY
SUBH TAK SHAAM-E-MULAAQAAT CHALEY
HUM PE HAnSTI HUEE
YE TAAROn BHARI RAAT CHALEY […]