Archive for the Poetry, Literature, Art Category

Art in our Times

Posted in Alternative Media, Books & Authors, Communist Workers & Peasants Party, Comrades, Marxism, Pakistan, Poetry, Literature, Art on September 18, 2011 by daanishkhan

By Ammar Aziz

Art, in the “free world” we live in, has become the monopoly of the ruling classes which suits the basic nature of their exploitative system by doing both, generating profits and keeping the people in a state of confused contentment

An art exhibition was going on in a posh gallery of Lahore. Installation art was the medium and you could find strange ‘art objects’, hanging and placed, in all the dimensions of space. The gathering – filled with high class ‘intellectual socialites’ and art critics – was enough to represent a ‘positive image of Pakistan’. That positive yet so unrealistic image consisted of the postmodern works by many famous artists. While passing from one side of the gallery, I looked at an art piece. It was one and a half brick, placed on a tiny table with the artist’s name. I kept moving and found a blank canvas, hanging in the middle of a wall. A few art critics were trying to understand the “depth of white” from that blank canvas while others were satisfying their intellectual thirst by relating those bricks to the complications of “consciousness and unconsciousness”. At the end of the gallery, at one corner, a couple of multicolored electric wires were exhibited on the floor. I found that art piece the most interesting of all. I was still trying to figure out what that meant when all of a sudden a man – probably an electrician who was working there – came, grabbed the wires and went away!

Art in our times has lost everything – content – form – meaning and purpose.

It has become a possession of a minority that has not only commodified its very social nature but also has destroyed its aesthetic beauty. This approach, however, has been viewed as the ‘next big thing’ in the philosophical premises of art and being highly praised by the West. One wonders, what’s the reason of promoting a meaningless generation of art in the name of intellect or, more precisely, postmodernism? Why is there a rising trend of obscure and pretentious creations that create a wedge between the intellectuals and the masses? This chaos, known as art, shows the philosophical and ideological conflicts of the 2oth century and their tragic consequences after the end of the cold war. This emerging craze of strictly meaningless art has its roots back in the political interests of the Western Imperialism. The advocates of ‘free-market’ who talk about ‘artistic freedom’ negate the social relevance of art, by limiting it to merely subjective and usually nihilistic themes if not completely meaningless. What on earth is that artistic freedom that rejects the objective truth? The philosophy behind such art is as perplexing as the art itself. Chomsky while criticizing the postmodern theorists said, ““Now Derrida, Lacan, Lyotard, Kristeva, even Foucault…write things that I also don’t understand but don’t hold: no one who says they do understand can explain it to me.”

The realism- phobia that started during the cold war era still exists in the capitalist West and its intellectual-allies throughout the world, including Pakistan. I remember how one of our ‘liberal’ art history teachers at NCA viciously declared social realism merely as a propaganda while romanticizing abstract expressionism as “the avant-garde” art form.

I feel it’s important here to discuss briefly the origin of this irrational fear of realism. In order to counter the ideologically strong, realistically significant and aesthetically appealing Socialist Realism of the Soviet Union, the CIA came up with a secret policy in the 1950s– known as ‘long leash’ – to promote that sheer nonsense known as abstract expressionism in order to prove the “intellectual freedom” of the US. Donald Jameson – a former CIA officer – conceded in an interview, “yes the agency saw Abstract Expressionism as an opportunity, and yes, it ran with it. It was recognised that Abstract Expressionism was the kind of art that made Socialist Realism look even more stylised and more rigid and confined than it was.”

The materialist analysis of history reveals that art has always been important to people, since its earliest beginnings from the dark caves of France to the present day. What’s the element that has kept those prehistoric cave paintings alive even after tens of thousands of years? Their ability of being understandable owing to their astonishing realism! This not only drives our attention to the fact that art’s initial beginnings were based on the representations of the actual world but also enforces the idea that art was meant for some social purposes. Do you think those prehistoric people would have gone that deeply, crawling into the inaccessible recesses of the dark caves to draw something for the sake of decoration? I highly doubt it. Such drawings were an important ritual among those hunter gatherer societies – a ritual they used to perform for the success of hunting animals for food! Thus, art started evolving as a social activity rather than an individual act.

With the division of labor and evolution of private property – that culminated in the division of mankind into classes, separating mental labor from manual labor and art from craft, the very basic character of art lost its social significance and became a commodity – a meaningless commodity whose nasty importance is based on its price like any other thing in a capitalist society. For example, Van Gogh, who died in extreme poverty, is amongst the most ‘valuable’ painters of the world whose paintings change hands at auctions for millions of dollars. If, somehow, his works go out of fashion tomorrw, these so-called art lovers would divest themselves just like the dealers get rid of the falling shares on the floor of the stock market. Thus, art, in the “free world” we live in, has become the monopoly of the ruling classes which suits the basic nature of their exploitative system in two ways: a) it generates profit b) it keeps people in a state of confused contentment. That minority always use and abuse the role of art and culture for their own gluttonous interests. In The German Ideology, Marx and Engles explain, “The ideas of the ruling class are in every epoch the ruling ideas i.e., the class which is the ruling material force of society is at the same time its ruling intellectual force”.

Every sensible rational mind should understand that the cultural aspects of any society (superstructure) can not be fully understood when separated from the material economic conidtions of that society (base). Every society is shaped by the relations of production and exchange (economics) that form its base. History’s most liberating event – the October Revolution – when the working-class played the most important role in striving for a society free of exploitation, alienation and oppression – started an era of undying art that was the outcome of the very basic philosophy their revolution was based on: Dialectical Materialism which has an inseparable relation with realism. The opposing forces of proletarian revolution saw their art – that reflected their liberation and motivated them to struggle – as one of their biggest enemies. But the artists, all over the world, who emerged after the revolution, were able to base themselves on a very rich and progressive tradition of Social and Socialist realism. Progressive Writers Movement is the Pakistani chapter of that internationalist movement of art.

Consider a situation where entertainment no longer works as industries but only as activities necessary to human well-being. Art loses its exclusive and individual character under Socialism and becomes the ownership of all. It doesn’t only reflect the matter but plays its heroic role in changing that too. The masses, so long bound to submit in silence, find a new voice and witness a radical transition. An artist’s role is to fight for the economic emancipation of mankind to gain the lost soul of humanity. Art has played an important role since the birth of mankind and this role will not only conitnue but be greatly enhanced and gloroified when art would become a cause to beautify life. That would be “humanity’s leap from the realm of neceassity to the realm of freedom” in the words of Engles. Diego Rivera, the Mexican Communist Muralist painter, concluded the aims of revolutionary art at the end of his Manifesto, which is the need of our times:
“The independence of art for the Revolution”

Author is an independent film-maker, a political activist, and he also teaches film theory at NCA lahore.

“The hope of a new dawn”

Posted in Communist Movement, Communist Workers & Peasants Party, Comrades, International Affairs, Marxism, marxist, Pakistan, Poetry, Literature, Art on August 13, 2011 by daanishkhan

by Danish Khan

Here comes another 14th august, a day celebrated by the state of Pakistan as its independence day, but for an average citizen of the country, it is just another day with ever-growing troubles and sorrows. During the last 64 years, lots of things have changed but the Independence Day
celebrations on official levels are still very much the same, the putrid display of militaristic insanity, which does not suit a state where poverty and hunger is spreading like a viral infection, fake and oblivious patriotic songs, which try to deny the existence of different nationalities in a federation of Pakistan, and try to patronize people with the Pakistani Nationalism by suffocating the rich and diverse culture and history of Balochis, Sindhis and the Pakhtuns. And to wrap up the celebrations prayers are offered at official level to please the theocracy of the country, and the ruling elite pardon for forgiveness from the omnipotent for all the crimes they have committed all year long against the people of Pakistan. But now days the lack of interest in the independence day celebrations among the common citizens is a mere reflection that  an average citizen is completely fed up of this onslaught of fake patriotism which has been continuously thrown upon him for last six decades to cover up the wrong deeds and doings of the ruling elites of this country.

“ yeh daag daag ujaala yeh shab-guzeda sahar,

woh intezaar tha jiska yeh woh sahar tu nahi”

On the eve of 14th august 1947, on the creation of the state of Pakistan, Faiz wrote one of the historical poem of its kind  titled as                    “Subah-e-Azaadi” (Dawn of Freedom), at that moment when everyone was celebrating the so called freedom, Faiz was not too much enthusiastic about it. In his poem he tried to raise a point that things would not change too much for an average citizen in this kind of Pakistan. Isn’t it turned out to be true after the long and bleak experiences of 64 years?

The existing state of Pakistan without any shadow of a doubt is a state which has been run by the military for last six decades. It is not surprised when people say that military is the most stable and strongest institution of the country, but I would rather say that military is such a hegemonic institution of the country which has not allowed any other institution to sustain and develop itself to challenge the hegemony of the military. Thus if this country has been a home of misery, poverty, hunger and darkness for last six decades, most of the credit goes to the military of the Pakistan. But wait a minute, what about the religious clergy (Mullahs), feudal landlords and the Bourgeois of the country?

Well military has been such a hegemonic force that, all these above mentioned forces of the society have been forced directly or indirectly to support and back the hegemony of the military. Furthermore, they all represent the reactionary and the privileged classes of the society, thus directly or indirectly their interests have been amalgamated with the interests of the military establishment. Thus the contemporary state of Pakistan is a state which defends and protects the interests of Military Generals, Religious clergy (Mullahs), feudal lords (jagirdaar) and the Bourgeois class.  So, if you do belong to the any of the above mentioned fragments of the society, you might have a reason to be joyous on this Independence Day, but if not, and odds are very much against you, then it is the time to realize and rationalize a change which can bring about necessary socio-economic changes to shackle this stranglehold of these monstrous forces.

All of these powerful forces have been very smart and clever, they have kept an average citizen in confusion by blaming each other for the economic and social troubles of the country, but in reality all of them are just different phases of the same rotating cycle. The military blames the political ruling elite as the reason for country’s dire situation, the Mullahs (religious clergy) blames music, dance, film, women in shirtsleeves as the reason behind all the troubles of the country including poverty, hunger and disparity among the people. While in very mellow and disguised words the Bourgeois class blames military (not as an institution, but just one general who turns out to be a dictator) and the feudal lords for the lack of democracy and prosperity in the country, and the feudal lords claim that it is only the media which is exaggerating things, otherwise
country is doing pretty good.

On contrary, an average citizen of Pakistan collectively blames and considers all these sects of the society responsbile for all the pain and misery of the people of Pakistan. The living conditions of the working class people of Pakistan tantamount to slavery. Even after the long 64 years, if a state is unable to provide the basic necessities of life, i.e. food, clean drinking water, electricity etc. then it would be crime to not ask those who have been in power to be accountable in the court of the people. But it is a tendency among the corporate mainstream media and in the Bourgeois culture to discourage such questions and debates which point out the real contradictions of the society. That is the primary reason, when anyone talks about the accountability of the military of Pakistan, the patriotism of that person is doubted upon. But we the youth of Pakistan opted to rebel against this norm and tradition, we are not going to stay silent, we are following the pathways of Sajad Zaheer, Hassan Nasir, Habib Jalib, Nazir Abbasi and Faiz Ahmad Faiz, and all those brave matrys who resisted against this system of oppression and exploitation.

Even in such miserable conditions, there is still a dawn of hope in the hearts of the people, for some reasons they have realized that things only get worsen to get better. After every dark night, there is a new dawn, which brings the hope of a better tomorrow for the people of Pakistan. The class consciousness among the people of Pakistan has been increasing steadily because of their harsh material experiences and realities, and due to the sound and consistent political activism by the revolutionaries of the country. Now the people have realized that being passive will not do them any better, instead of being reactionary they have to be proactive and revolutionary. The tales of French revolution, Russian revolution
and the Chinese revolution have been widely discussed among the intellects of the society, and now this debate is slowly but surely spreading among the youth and the working classes of the country. Now it is upon the people of Pakistan and on their class consciousness to learn from the histories of the great revolutions of the past, and try to relate and localize them according to their existing material conditions. It would be too early and speculative to say that when and which way the pendulum of revolution would swing, but the one thing is certain, the emancipation and the welfare of the majority of the population would be the center of the gravity of any coming change in Pakistan.

Lahore: Tribute paid to Comrade Mansoor Saeed

Posted in Communist Movement, Pakistan, Poetry, Literature, Art with tags , , , on June 14, 2010 by Umer

(June 13th, 2010/ Sunday- Report: Ammar Aziz)

In Lahore, a large number of activists and workers gathered to pay tribute to the revolutionary struggle and contributions of Comrade Manssor Saeed, a senior communist leader and intellectual, who has recently passed away on May 24, 2010. He took an active part in the politics of the Left and cultural activism all his life. He joined the Communist Party of India (Marxist) in 1964, before moving to Pakistan in 1970 to marry his cousin who was a member of Communist Party of Pakistan (CPP). He then joined the CPP, later in 1975, and remained an active member of the party as the In-charge of International Department, In-charge of Ideological Section, and Member of Central Committee and Central Secretariat till his death.

The reference was organized by the CPP and Communist Mazdoor Kissan Party (CMKP) at the Dorab Patel Auditorium, HRCP which was filled with hundreds of people, holding red flags. It was presided by Comrade Imdad Qazi, leader CPP and Comrade Taimur Rahman, Secretary General CMKP. Special guests inluded IA Rahman, Jamil Umar, Muneeza Hashmi and Sania Saeed, who is the daughter of Comrade Mansoor Saeed (late) and is known as a progressive actoress.

The event started with a group of children singing the Communist Internationale. According to Sania Saeed, “these children reminded me of my revolutionary childhood and I feel honored that my father, Comrade Mansoor Saeed, educated me ideologically.”

Comrade Imdad Qazi said that small emerging leftist groups are the element of hope in Pakistan. If they follow people like Mansoor Saeed, they would play a significant role in the Socialist struggle.

Comrade Taimur Rahman highlighted Mansoor Saeed’s literary and theatrical contributions. He said, that, we shall follow the revolutionary path of Comrade Mansoor Saeed through art and culture, who initiated the progressive theater in Pakistan with his Theater Group Dastak. He said, that our party will start some study circles based on Mansoor’s writings. Comrade Taimur Rahman also performed with his band Laal and sang songs dedicated to the cause of working-class.

Other speakers emphasized their personal and ideological affiliation with Comrade Mansoor Saeed and said that he will be remembered with great respect in the history of class-struggle in Pakistan.

At the end, Laal Theater performed and workers performed a play ‘Machine’. It was highly appreciated by the audiences. The event was closed by the performance of Comrade Naseer, member CMKP Hashtnagar, who sang Faiz’s poetry and progressive Pashto song.

Comrade Tamiur Rahman said, in spite of the tragic loss of our beloved comrade Mansoor Saeed, we have celebrated today’s gathering with hope of struggle leading towards the Socialist revolution.

Laal Theatre performs ‘Machine’ in Lahore

Posted in Poetry, Literature, Art with tags , , , , on January 18, 2010 by Umer

Socialism i Amal

Posted in Communist Movement, Poetry, Literature, Art with tags , , on October 26, 2009 by Umer

Baloch poem by Gul Khan Nasir with English translation:

Marchi dunya pa tarr o taab aa inth
Socialism ai amal pa daab aa inth

Sindh ai waddayra waaja lakkaanee
Lenin ai thaw gwashe jawaab aa inth

Chaudhary zar shulunchen Punjaab ai
Socialism aa pa paych o thaab aa inth

Khan saahib gon sheethagaan zarr ai
Gham aa mazdoor ai cho rabaab aa inth

Mir saahib Baloch ai kaandaalen
Mao Tse Tung ai cho kithaab aa inth

Man kay marzaan kaheebee gupthaaraan
Dil man angaaraan cho kabaab aa inth

Dung aa osaartha kilakkaa darwesh ai
Qaatil ai fikr gon sawaab aa inth

Duzz kot waalee aa pa dilmaan inth
Heeken duzz-paal cho sahaab aa inth

Gurk lotith shuwaanee aa ramag ai
Pishee peegaanee washain waab aa inth

Mosh dilmaanag inth pa anpaan aa
Thola murgh aa pa chait o thaab aa inth

Zarr o zoraanee waaja bay hoshain
Korain syaah maaray man ziraab aa inth

Aqal peenz aa inth waaja kaaraanee
Bojee ish fikr ai neen saraab aa inth

Cho na zaananth ay mir o waddayra
Paad saamraaj ay man rakaab aa inth

Waahren kaaree o bazzagen dehqaan
Siraynish basthag pa inqalaab aa inth

Dap labeesee ay daur gwastha shutha
Neen hamaa beeth kay man kithaab aa inth

Usthamaan wath wathee neen boothaar inth
Waajag ai waajagee habaab aa inth

Aa bigindith Nasir maujaanee
Bayrakay zurtha cho gulaab aa inth

English Translation
(I’ll do my best to try and translate this poem accurately)

Today, the world is changing fast
Socialism’s charm is in full swing

Sindh’s Wadera, with a bank balance of millions
Is telling Lenin how socialism should be

Punjab’s rich andpompous Chaudary
Is twisting and twining socialism

Khan Sahib (of The Pashtuns), whose pockets are full ofcash
Is (pretending to be) trembling in agony [like thestrings of a violin]

On the pain of the proletariat
Mir Sahib (of the Balochs) is looting the impoverishedBaloch farmers (not the big landlords)

On pretext of enacting land reforms (like Mao)
Even as I am uttering these words

The fire burning in my heart is barbecuing it
The dacoit has donned the mendicant’s garments

The murderer’s thoughts are of earning rewards from God
The defendant wants to be the judge

Thieving pigs desire to be compared to friends of theProphet
The wolf yearns to be made the shepherd of the sheep

The cat dreams of getting pieces of fresh meat
The mouse is craving for flour

The jackal is impatient to get its hands on the hen
The rich and powerful are asleep

The black snake (the bourgeoisie) is burning
The bosses’ brains are located in their heels

The ship of their thoughts is sailing towards a mirage
These Mirs and Waderas fail to realize

That imperialism is about to leave (its foot is in thestirrup)
The poor labourers and farmers

Have their loins girded, and are ready for a revolution
The age of flattery has gone

Now things will happen as they do in the books
The public have become their own masters

The bubble of the aristocrats is about to burst
Take a look at the tides of change

Nasir is moving forward with the red flag

(Balochi Poem Written By

Gul Khan Nasir
On 18th October, 1975
In Central Jail Mach)

Utho meri duniya ke ghareeboN ko Jaga do (Farman-e-Khuda)

Posted in Marxism, Poetry, Literature, Art with tags , on September 19, 2009 by Umer

The RedDiary is posting this interesting rendition of Allma Iqbal’s famous poem ‘Farman-e-Khuda’ by A Nayyer:

For background of this this poem, please read Lenin Before God.

Khuda-e-bartar teri zameeN par

Posted in Poetry, Literature, Art with tags , , , on July 28, 2009 by Umer

Khuda-e-bartar teri zameeN par

Lyrics: Sahir Ludhianvi

Vocals: Lata Mangeshkar

Kudaa-e-bartar terii zameeN par, zameeN ki Khaatir, ye jaNg kyoN hai?
har ik fatah-o-zafar ke daaman pe Khuun-e-insaaN ka  raNg kyoN hai?

zameeN bhi teri, haiN ham bhi tere, ye milkiyat ka savaal kyaa hai?
ye qatl-o-KhuuN ka rivaaz kyoN haiN? ye rasm-o-jaNg-o-jadaal kyaa hai?
jinheiN talab hai jahaan bhar ki unhiiN ka dil itnaa taNg kyoN hai?
Khudaa-e-bartar terii zameeN par, zameeN ki Khaatir, ye jaNg kyoN hai?
Ghareeb maaoN, shareef behnoN ko amn-o-izzat kii zindagii de
jinheiN ataa kii hai tuu ne taaqat, unheiN hidaayat kii roshnii de
saroN meiN kibr-o-Gharoor kyoN hai? diloN ke sheeshe pe zaNg kyoN hai?
Khudaa-e-bartar terii zameeN par, zameeN ki Khaatir ye jaNg kyoN hai?

qazaa ke raste pe jaanevaaloN ko bach ke aane kii raah dena
diloN ke gulshan ujaR na jaayeiN, muhabbatoN ko panaah dena
jahaaN meiN jashn-e-vafaa ke badle, ye jashn-e-teer-o-tufaNg kyoN hai?
Khudaa-e-bartar teri zameeN par, zameeN ki Khaatir, ye jaNg kyoN hai?

Glossary:

Khudaa-e-bartar = O superior God, bartar means superior, high, excellent, used as an adjective here for God
fatah-o-zafar = victories and triumph
milkiyat = property, land, possession
qatl-o-KhuuN = murders and blood (basically both indicating and emphasising “Murders, riots”)
jaNg-o-jadaal = fights and battles
talab = thirst, need
amn-o-izzat = peace and respect
ataa = blessed (given by the grace of God, a blessing)
kibr-o-Gharoor = pride (kibr = pride, eminence, similar meanings for Gharoor as well)
qazaa = destiny, fate, divine decree
jashn-e-teer-o-tufaNg = celebrations with bows and guns

Courtesy: Sahir ke qalam se