Politics | Idea Of The Day


Previous 10 | Next 10 
To: IQBAL LATIF who wrote (43584)1/25/2003 5:36:49 PM
From: Steve Lee   of 50161
 
I hope the US doesn't go forth with this "shock and awe" plan. For a start they will be shocking and aweing the wrong people. The troops likely to remain loyal to Saddam are those that have been complicit with his bullying and who know they will be lynched when Saddam is defeated. Their only hopes are for Saddam to win, or to pretend they did not willingly aid him. No amount of shocking and aweing will change their actions. Secondly, such a plan will be to condone the same tactic used by bin Laden i.e. 911

Share Recommend | Keep | Reply | Mark as Last Read | Read Replies (1)

To: Steve Lee who wrote (43585)1/26/2003 10:04:12 AM
From: IQBAL LATIF   of 50161
 
<The troops likely to remain loyal to Saddam > I don't have any doubts that Saddam will fold in no time, max seven days. Loyalty in Iraqi terms is to power, squandering of resources of Iraq on select few and mutilation of the hopes of most by the bourgeoisie Bathists. Iraqi regime epitomize Nazi State where people have no choice or voice, Saddam, Stalin and Hitler are breed of psychopaths who make their way to the pinnacle of power by deceit and callous elimination of opponents. People have been bulldozed by strongest measures, state security apparatus makes sure that compliance and loyalty is total. So far dictators like Saddam had field day as they represented continuity and vacuum fillers in a very sensitive region. 911 changed many a things one that definitely has changed is the concept of security and grand design about eliminating pockets of uncertainty. Much as it is said that it is all about 'oil' I still think it is about a compromise and sea change of attitude where new balance of power philosophy has been intertwined with the concept of new order in Middle East. I am in Kuwait and writing this form Kuwait, although nation building is not something that Bush ever thought that he would be engaged in, however it is by default. Like Pax Britannica and Pax Romana, the new cyber based Pax Americana has now not only to carry the stick but sometime use it too. Empires are build today on economic influence and here we are going through one of the most astonishing change of strategic direction and evolution a new grand design where America has gone pro-active, it may shock some doves but with global expanse comes responsibilities too.. I for one believe in removal of scourges from pinnacle of power if they represent threat to mankind or region at large. Like Kabul, Baghdad will fall, there will be no street battles with the exception of his cronies the presidential guards who may defend him, but at price they will sell him. I will ere on the side of caution and think that Saddam will fall when US forces will start action, the run from Kuwait to outskirts of Baghdad will be straight. Who knows may Iraqi ordinary divisions may not join the invasion to over throw him like what happened in Afghanistan, the very warlords who defended Talebin deserted them in no time. My views have not changed since this post..

Regards..

Message 17938794

Share Recommend | Keep | Reply | Mark as Last Read | Read Replies (2)

To: IQBAL LATIF who wrote (43586)1/28/2003 7:51:03 AM
From: 2MAR$   of 50161
 
Like Pax Britannica and Pax Romana, the new cyber based Pax Americana has now not only to carry the stick but sometime use it too. Empires are build today on economic influence and here we are going through one of the most astonishing change of strategic direction and evolution a new grand design where America has gone pro-active, it may shock some doves but with global expanse comes responsibilities too...

and let's not forget

"Pax Latif" !


;)

wonderful post (s) , I hope there are many listening , heeding and sharing your visions , sometimes it's hard giving birth to and living in the reality of newer dimensions , which only freedom of information will bring about . And an understanding of the people themselves of what is the true destiny they can forge beyond the confines of medievalism and dogma.

A pro-active Pax
(...and perhaps a cyber "Pax Encarta" too)

Share Recommend | Keep | Reply | Mark as Last Read | Read Replies (1)

To: 2MAR$ who wrote (43587)1/29/2003 6:23:33 AM
From: IQBAL LATIF   of 50161
 
I am in Kuwait and will be in Karachi soon. At all these places the little crowd that gathers around me get a tip of my thoughts ( and I mince no words) based on 'lot of optimism' 'lot of hope' and huge turn around in the fortunes of this region and world at large.

People of Iraq shall be liberated from despots and wolves that lead them. They need freedom from these self styled icons of Arab hope. The hope is dead within Arab societies if freedom and tolerance is not practiced.

We on a very little scale Mars (and we should not grand stand about it) should try to make little effort to bring a lot of hope and optimism around, the world through optimistic lenses looks great. It has paid for me always, proactive engagement with the society is what this thread and this cyber world has taught us collectively.

Love and regards, Ike

Share Recommend | Keep | Reply | Mark as Last Read | Read Replies (2)

To: IQBAL LATIF who wrote (43588)1/30/2003 9:29:00 PM
From: NickSE   of 50161
 
Pakistani foreign minister backs U.S. ties
upi.com 

WASHINGTON, Jan. 30 (UPI) -- More should be done to strengthen ties between the United States and Pakistan, even though the Sept. 11, 2001, terrorist attacks transformed the relationship between the two countries for the better, Pakistani Foreign Minister Mian Khurshid Mahmud Kasuri said Thursday.

Share Recommend | Keep | Reply | Mark as Last Read | Read Replies (1)

To: NickSE who wrote (43589)2/8/2003 5:32:55 PM
From: Narotham Reddy   of 50161
 
Extremist Groups Renew Activity in Pakistan - W.Post

Support of Kashmir Militants Is at Odds With the War on Terrorism

By John Lancaster and Kamran Khan
Washington Post Foreign Service
Saturday, February 8, 2003; Page A01


MURIDKE, Pakistan -- A year after President Pervez Musharraf announced a ban on Muslim extremist groups, a move hailed in Washington as a turning point for Pakistan, several of the organizations have reconstituted under different names and are once again raising money and proselytizing for jihad against India and the West, according to Pakistani officials and members of the groups.

Over the past few months, leaders of four groups banned by Musharraf have been released from house arrest or jail. One of them, Hafiz Sayeed of Lashkar-i-Taiba, has been traveling around the country to meet with supporters and whip up enthusiasm for renewed attacks on Indian forces in Kashmir, according to a top aide. Another, Azam Tariq of Sipah-i-Sahaba, serves in parliament.

Pakistani authorities have released almost all of the hundreds of militants detained after Musharraf pledged on Jan. 12, 2002, to dismantle extremist groups that he said were "bringing a bad name to our faith," according to Pakistani officials and Western diplomats. His landmark speech came as Pakistani and Indian military forces were massing along their common border, one month after an attack on India's Parliament complex by guerrillas that India alleged were supported by Pakistan.

Since Musharraf's address, however, no effort has been made to disarm the groups, Pakistani officials acknowledge, and donation boxes for the supposedly outlawed organizations have reappeared in stores, mosques and other public places.

At the same time, Pakistani officials deny that Musharraf has reneged on his commitment to curb extremist groups, noting that scores of al Qaeda operatives have been rounded up in Pakistan in recent months, frequently in cooperation with the FBI. They say the government had no choice but to release Pakistani militant leaders and their followers because courts in many cases found insufficient evidence to continue holding them.

Perhaps nowhere is Musharraf's unfinished business more visible than on the outskirts of this farming community near Lahore, where a group called Jamaat ul-Dawa -- the religious and political affiliate to Lashkar-i-Taiba and now its apparent successor -- occupies a sprawling, 190-acre compound protected by barbed wire and bearded men with Kalashnikov assault rifles.

Though spokesmen for the organization say it has nothing to do with violence, the group continues to churn out books and periodicals preaching the virtues of jihad, or holy war, in Kashmir, Chechnya, the Middle East and elsewhere.

Sayeed, who founded Lashkar-i-Taiba in the early 1990s and now runs Jamaat ul-Dawa, said in a telephone interview last week that his organization remains dedicated to the armed struggle against Indian forces in Kashmir. Since Muslim Pakistan and Hindu-majority India were carved out of British-ruled India in 1947, each has claimed Kashmir as its own. The two countries' military forces occupy separate portions of Kashmir, and Muslims in the Indian portion have been waging an insurrection with Pakistani support since 1989.

Sayeed said he does not recognize Musharraf's pledge last spring to "permanently" end militant crossings of the Line of Control dividing Indian and Pakistani Kashmir. "Despite my detention here, jihad didn't stop even for one day in Kashmir throughout last year," Sayeed said, asserting that about 1,000 of his supporters have "embraced martyrdom" in Kashmir in the past two years. "India should believe me that it is beyond General Musharraf to blow a whistle and stop the jihad in Kashmir."

Another hard-line group banned by Musharraf, Jaish-i-Muhammad, is reorganizing under the name of al-Furqan, according to officials with the group.

The reemergence of "jihadi groups," several of which have been linked to the Taliban and al Qaeda, has caused deep concern among Western diplomats. They say it holds the potential for renewed confrontation between Pakistan and India, both of which possess nuclear arms and nearly went to war last spring, and calls into question the depth of Musharraf's commitment to the U.S.-led war on terrorism.

In that regard, the groups' reappearance is further evidence of the shift that has occurred in the country since hard-line religious parties opposed to Pakistan's cooperation with the United States staged an unexpectedly strong showing in national and provincial elections last fall.

"At one point I think [the government was] very seriously committed to reining them in," said a Western diplomat who spoke on condition of anonymity. "Now I think that commitment has probably flagged."

Last month, American frustration with Musharraf flared into the open when the U.S. ambassador to Pakistan, Nancy Powell, during a speech to businessmen in Karachi, called on the government to fulfill its pledges to "end the use of Pakistan as a platform for terrorism." Although U.S. officials subsequently played down its significance, the remark caused an uproar in Pakistan, whose government is unaccustomed to such blunt talk from Washington's envoy.

"There was a total feeling of unacceptance of what she had said," Maj. Gen. Rashid Qureshi, Musharraf's spokesman, said in an interview. "The president has said that Pakistan will not be used [by militant groups], and the Pakistani army is not allowing any movement across the Line of Control."

By most accounts, the militants are not operating as freely as they did in the past, when they openly campaigned for funds and recruits and celebrated the "martyrdom" of slain fighters at mass rallies. And Musharraf seems to have taken a hard line toward groups involved in sectarian violence between Shiite and Sunni Muslims, regarding them as a serious threat to internal stability, diplomats and analysts say.

From all indications, however, the government still maintains a lenient attitude toward groups focused on the Kashmir conflict, such as Lashkar-i-Taiba and Jaish-i-Muhammad. Trained and supplied by Pakistan's Inter-Services Intelligence (ISI) agency, these organizations have long been regarded as an instrument of state policy. The government has used them to "bleed" India, with its vastly larger military, as a means of applying pressure for a negotiated settlement of the Kashmir issue.

"I don't think they're terrorists," said a senior military intelligence officer who spoke on condition of anonymity. "Anyone who has a beard -- just put an al Qaeda stamp on him. You have got to be slightly more realistic. We are talking about our own people."

But Pakistan's long-standing support for those it considers "freedom fighters" in Kasmhir has proved increasingly difficult to reconcile with the U.S.-led global war on terrorism. Indian officials regularly argue to their U.S. counterparts that Pakistan is on the wrong side of that war. While Lashkar-i-Taiba, for example, concentrates its military operations on Indian security forces, it has also been blamed for attacks that killed civilians, including the December 2001 assault on the grounds of the Indian Parliament.

Equally alarming to the West and to moderate Pakistanis, some Lashkar-i-Taiba fighters trained in Afghanistan during the Taliban era, and their leader, Sayeed, have professed admiration for Osama bin Laden. For those reasons, President Bush cheered Musharraf's ban on such groups, welcoming his "firm decision to stand against terrorism and extremism and his commitment to the principle that no person or organization will be allowed to indulge in terror as a means to further its cause."

But progress has been spotty at best. Though guerrilla incursions into India were curtailed early last year, pressure on the groups eased in the spring. In May, militants attacked an Indian army camp in Kashmir, killing 34 people, most of them women and children.

The incident brought the two countries to the brink of war, a crisis that was defused only when Musharraf, under intense U.S. pressure, pledged to "permanently" end infiltrations across the Line of Control. American and Indian officials say incursions dropped sharply in June and early July, but U.S. officials now concur with the Indian assessment that they have resumed.

The government has also allowed considerable latitude for militant leaders who were supposed to have been reined in. Even during their detention, for example, Sayeed and two other militant leaders -- Masood Azhar of Jaish-i-Muhammad and Fazlul Rahman Khalil of Harkat ul-Mujaheddin -- stayed in ISI safe houses, where they were permitted visitors and the use of cell phones, according to statements filed by their relatives in court proceedings related to their cases.

The militant leaders were held under a loosely defined "maintenance of public order" law. Human rights groups urged that they be prosecuted under laws barring private groups from conducting military training and operating private armies. But none was ever charged, and courts ordered their release. They moved home a few weeks before they were officially set free.

While Musharraf has by most accounts taken a hard line toward militant groups associated with sectarian killings in Pakistan, there are exceptions: The leader of one such group, Azam Tariq of the banned Sipah-i-Sahaba movement, was allowed to run for parliament from his jail cell. He has since been released and was recently a guest at the wedding of the daughter of one of Musharraf's top aides, according to Pakistani press reports.

Pakistani officials insist that the groups face more restrictions than they did in the past, especially in the area of recruitment. Before Musharraf's speech, for example, Pakistan's Interior Ministry had estimated that at least 5,000 Pakistanis trained in guerrilla warfare were registered with five key militant groups in Pakistan. But over the past year, said a senior Interior Ministry official in Islamabad, there has been little or no recruitment.

But that too may be changing. In the two months since he was released, Sayeed, the Lashkar-i-Taiba founder, has addressed about 100 gatherings around the country to "educate people about the virtues of jihad," according to an aide who spoke on condition of anonymity.

At the entrance to the group's headquarters in Lahore the other day, a clear plastic donation box was plainly visible. Filled with crumpled rupee notes, it invited contributions for jihad in Afghanistan, Chechnya, Bosnia and Kashmir.

An official at the headquarters, who declined to give his full name, said he saw nothing unusual in the appeal. "We will help anybody in the world who is helping jihad," he said.

Khan reported from Karachi.

Share Recommend | Keep | Reply | Mark as Last Read | Read Replies (2)

To: Narotham Reddy who wrote (43590)2/13/2003 3:02:44 AM
From: IQBAL LATIF   of 50161
 
<*I read Satanic Verses a few years ago in Pakistan, having borrowed it from a friend. In Islamabad it is quite amusing to discern the number of upper-class Pakistanis, who trump their “modern Western ways”, by prominently displaying Satanic Verses on their bookshelves.>

Midnight's Children

Having recently seen the production of Midnight's Children performed in the Barbican by the Royal Shakespeare Company I thought that I would pen my scattered thoughts on such an intriguing and frankly baffling play. Midnight’s Children is a novel authored by Salman Rushdie and concerns the trials & tribulations of the Sub-continent in the modern era. I am somewhat averse towards Rushdie’s writings because of Satanic Verses*, which had no clear insight because of its wholly allegorical nature**.

A neurotic narrator complemented by colourful imagery from the Sub-continents history drove the play forward. Throughout the showing of Midnight’s Children I was reminded of the history of my paternal grandmother’s family, which so paralleled that of the narrator. Though of Islamic ancestry, but no longer of the Muslim faith, both families were emigrés from a historic region (the narrator’s from Kashmir, mine from the United Provinces or as rendered in Hindi, Uttar Pradesh), who settled in the Muslim district of Delhi only to be torn by partition, with some migrating to Sindh, Pakistan whilst the rest mired in Maharashtra, India. Nevertheless though there were close parallels to my own familial history, I was unable to identify with the play since it did not shed any light into this unique sub-culture.


Nevertheless I could be accused of parochial griping since the narrator to symbolise the spirit of freedom India***, the timing of his birth perfectly coinciding with the birth of that nation. His self-assurance at first represented the dreams of a confident nation eagerly exploring the paradigm of being both nascent and ancient. His descent into neuroticism, teetering on insanity, whilst still adhering to his beliefs in spite of the brutal reality is meant to mirror the decline of democratic virtues in India.


Nevertheless I rejected that analogy since Salman Rushdie had imbued a heightened sense of exaggeration merely to drum up the significance of his plot. For instance the emasculation of the narrator, on the orders of Indira Gandhi, meant to symbolise the loss of India’s freedom under her emergency rule was rife with hyperbole. India’s democratic freedoms may have been somewhat suspended for a short period but it certainly did not inhibit the spirit of Indian democracy.


Nevertheless the play’s depiction lacked the sufficient depth and provided no intrinsic knowledge of the Sub-continent. Salman’s play caricaturised Pakistan’s elite as Anglophile military types, granted that may be true yet for someone like Salman Rushdie, whose upper class family finally emigrated from Bombay to Karachi in the 70s, one would have expected a greater degree of insight even if of a comic nature****. Concurrently the perceptive angle cast at India did not do justice to her intricate nature and in mirroring her events through the life of Sinai, the main narrator, the play did not provide a native outlook rather one coloured by years in the West.


Salman’s severe lapse was to indulge in metaphorical imagery as a mean of illustrating his point since at times the play descended into such ridicule that the audience was left bewildered. Case in point was a ridiculous scene where Pakistani soldiers made frantic love to Hindu goddesses (probably the analogy is the rape atrocities committed by Pakistani soldiers upon Bengali women) since the play had not developed an adequate context and one suspects that it was inserted merely for the purposes of eroticism.


Rushdie nevertheless delightfully wove his belief of the fluid nature of the boundaries demarcating Indian society into the play. Sinai, born to an illicit relationship between a departing colonial Raj and Hindu servant, and his exchange at birth with the true Muslim son, who is instead raised as a Hindu, was the perfect illustration. The Muslim son is given the name Shiva and grows to symbolise militant Hinduism and the antithesis of Islam. The Christian nurse who exchanged them at birth, goaded by her soon to be shot communist boyfriend, further illustrates the dynamics underlying Indian society. The barriers between master and servant, colonial and subject, Hindu & Muslim, dissipate through Rushdie’s repeated attempts at obscuring familial history and genealogies. There is an interpretative sub-text to the incestuous relationship between Sinai and his beautiful sister Jamilah (though as he reminds her that they are not brother and sister) since it is meant to symbolise the deep longing mingled with abhorrence between India and Pakistan.


There is a fundamental duality when Sub-continental literature casts its eye back to the past for the modern history of that region exerts such a force that it could very easily overwhelm the narrative. Salman’s play failed to establish an independent identity rather it relied on the power of the Sub-continent’s modern history to carry it forward and redeem its blunders.


Conversely Vikram Seth framed his novel, “Suitable Boy”, in such a way that his characters would respond to moments in history through the prism of their own lives. Thus he would leave the reader to subtly realise how the fundamental political and economic shifts in post-Independent India affected the disparate echelons of society. Vikram Seth, through highlighting the diverse threads that constitutes India, managed to artfully illumine the underlying tapestry that binds and unites them to a common fate. In “Suitable Boy” one is imparted with the quintessence and richness of India whereas in Midnight’s Children one is felt bereft of any insight into such a fascinating nation rather overwhelmed by a flurry of esoteric parables.


*I read Satanic Verses a few years ago in Pakistan, having borrowed it from a friend. In Islamabad it is quite amusing to discern the number of upper-class Pakistanis, who trump their “modern Western ways”, by prominently displaying Satanic Verses on their bookshelves.


** I can barely remember the theme of Satanic Verses except that it concerned an actor who believed himself a Prophet. Salman Rushdie contemporised the state of Prophethood and adeptly showed how it skirts, ever so perilously, the fine line that delineates it from delirium. Nevertheless though I dislike Rushdie’s writing style (I prefer Vikram Seth, whose novel is perhaps the epitome of Sub-continental modern literature) I was compelled to read his books, Midnight’s Children and Satanic Verses, in straight sessions. The sway of his novelistic insight was overpowering at times.


*** Rushdie is writing from & for an Indian perspective and writes Pakistan off as an authoritarian state from the beginning, only to serve as comic relief. Though at times Midnight's Children captures and portrays Pakistan particularly well. A notable instance is when the spinster aunt, performed by Nina Wadia of Goodness Gracious Me fame, convinces her frivolous niece, Jamilah, by pontificating about the "purity of the Pakistani nation", which I enjoyed since it straddled the line between licentiousness and parsimony. There is one scene where Rushdie perfectly captures the duality struggling in the deep recesses of the Pakistani mind when the beautiful singer, Jamilah (draped in the full burka), sedately captivates her audience with a traditionally Pakistani ghazal whilst fantasising of dancing about in a miniskirt and singing American pop music. Salman amplifies the Islamic undercurrents of Pakistani society by dressing the women in full purdah, and this is an interesting topic which I shall discuss in future web-log post.


****Anyone with even a passing familiarity with our elite could author a riveting novel on the foibles of the top strata of Pakistani society.


Notes:


I ask exasperated readers to indulge my attempts at reviewing just as they did for my dismal poetry.


It is interesting that Salman Rushdie captures the crux of the matter when he depicts the proto Indian and Pakistani family as Delhite Muslim émigrés from Kashmir. It is perhaps a reflection of the two most politically dominant ethnicities in the Sub-contiennt. The Muslim émigrés from Delhi form the upper crust of Pakistani society for even Musharraf was born in that city. Pakistan derives its intellectual and cultural leadership from the Muslim Delhi-Lucknow belt whereas in India the reign of the Nehru-Gandhi political dynasty is indicative of the political power once concentrated amongst the Pandit (Kashmiri Brahmin) community.


These are the historic political classes of the Sub-continent and provided leadership to their respective communities. Naturally in the Sub-continent there are observations that can be made of the particular castes & communities and their respective preponderance in certain spheres of life. Parsis contribute disproportionately to the economic life of the Sub-continent, Tamil Brahmins are renowned for their mathematical ability, Bengali Brahmins for their waxing of literary epics and prose whilst west of the Thar desert the inhabitants were once feared & admired as the stirking martial races.
Zachary Latif 12:21

latif.blogspot.com 

Share Recommend | Keep | Reply | Mark as Last Read | Read Replies (1)

To: IQBAL LATIF who wrote (43591)2/13/2003 3:04:32 AM
From: IQBAL LATIF   of 50161
 
The perseverance of Islamic Civilisation

Virtually all Muslim countries are struggling with the phenomenon of mass Pan-Islamism (and Pan-Arabic) sentiment:

Amman, Jordan -- The slogan appears on walls, bus shelters and billboards throughout the country. "Jordan First," it reads in Arabic, over a photo of outstretched hands lifting the national flag.


It's a message from the country's ruler, King Abdullah II, that Jordan's national interest -- not those of Iraqis or Palestinians -- must guide government policy.


If King Abdullah had been effective in communicating the massacres of the ancient marsh Arabs (the genocide of Kurds can not elicit the same sympathy in the Arab East since the former are Iranian by nature) by Saddam I’m sure that support would shore up for the war against Iraq. Nevertheless such outcry does not translate into an effective opposition and this is a trend echoed in virtually every Muslim nations. The analysis of the Islamic Crescent is never accurate since the Occidental media perennially remains unaware of the true engine of change in Muslim nations.


The popular swathe of appeal for Iraq within the Muslim world does not imply that there is a brewing revolution of the youth cohorts planning to depose their autocratic leaders. I hate to contradict the starry-eyed predictions of Thomas Friedman (whose commentary is characterised by its lack of substantive or informative content), who seems to believe that there will be a fundamental ramification to the region in the decades to come.


There will be no abrupt change as I have argued previously since the Islamic civilisation, for all its hindrances, is an adapting and constantly evolving civilisation. I find it amusing to read webloggers who assume that the Islamic crescent is a ring of failed states (indeed even funnier are those who advocate the forced modernisation of the Islamic Crescent).


In fact one remains hopefully that there will be no significant upheaval within the Islamic Crescent since autocracy, in a convoluted way, is the one redeeming aspect of the Islamic Crescent. There is no need to consider the popular sentiment thus demagogues do not arise and religious fanaticism is inhibited, in dire contrast to India and Israel where the far right (it is virtually impossible to find the a party like BJP -with such a notorious history, shady associations and parochial views- in charge of an Islamic nation) firmly entrenched in power.


The very nature of the Islamic nations is inherently predisposed to a strongman leadership and that is a cultural tendency imbedded within the Muslim world. This is not a necessarily a bad thing far from in fact since it allows visionary leaders to recast their nations in their own modernistic mould. How else could have Ataturk successfully secularised and modernised Turkey to such an extent that the population now considers itself European rather than Eastern.


It is not within the Muslim tradition to cultivate a Western democracy nevertheless I remain thankful that there remains within the crescent the continual ability to subtly imbibe concepts and values that are conducive to future growth. The Islamic Crescent is certainly not a failure and I find it to have made immense progress within the past century(Pakistan being the foremost example, for how else could a Muslim elite so eloquently and effectively pursue their dreams of a nation state without resorting to violence) in spite of the severe handicaps endured (and perpetrated) by Muslim polities & ethnicities throughout the world.
Zachary Latif 21:29

Comment(1)

Share Recommend | Keep | Reply | Mark as Last Read | Read Replies (1)

To: IQBAL LATIF who wrote (43592)2/13/2003 3:10:09 AM
From: IQBAL LATIF   of 50161
 
This post is especially geared towards Pandit's particularly caustic remark about my fledgling web-log.
Nevertheless I shan't continue of my exasperation with certain Anglo-Indian patricians and rather return to the original intent of my post.

My house has recently become the nexus (colourfully nicknamed by an Indian friend, Dharamshala, which I take to be a synonym for an Ashram) for friends to study for econometrics, since we had a gruelling test (such was the nature of the test that the class sighed their collective relief at "easy questions" like the derivation of OLS estimates) this Friday. Nevertheless whilst preparing the examination I passed most of my frequent and interim "breaks" chatting about inconsequential topics. There is a particular Lebanese friend with whom I have frequent conversations on politics (being of the Greek Orthodox Christian faith he had sympathies for the Phalangists nevertheless he informed me that even their rightist views paled in comparison to my implicit and inherent distrust of Muslims; at that I thanked him for the compliment) and during one of our unofficial "breaks", we had the following conversation:


William: Your name is quite American, though I'm sure I've heard it somewhere.


Me: Ya I'm named after a president of the States.


William: Right but isn't there a writer also named Zachary Latif?


Me: Oh really! (This was stated in a rather apathetic tone since I believed that he was referring to an established literary figure, or my namesake in the same sense that my father's name, Iqbal, is derived from that piercingly eloquent and quintessentially Pakistani poet, Allama Iqbal)


William: He's supposed to be Iranian or something.


At that I murmured something and was about to further interject that it was rather peculiar since I had never heard of the author nor was Zachary Latif an Iranian name*. Nevertheless William continued further and stated:


William: Ya he writes for the "Iranian Online"...


Before he could finished my sentence I became estatic and began to exclaim that he was referring to me. A year ago I had authored an article on Iran and Israel for the Iranian.com and received some notice because of it (indeed it was my first article) nevertheless I was surprised that a friend, who had not known me four months prior, had actually read my article (apparently it was linked by the Independent). He had thought of Zachary Latif a writer and an astounding coincidence when I informed him that it was the one and only me.


It is worth noticing how the Internet has integrated to such an extent that it has now begun to spill over into real life. My friend and I are in the same Masters Course and my writing has always been distinct of that reality nevertheless now no longer since my writing efforts are becoming known amongst those I interact with every day. Naturally since I recently turned 18 years old most of my friends are quite surprised when I do reveal that I am a prolific writer. Of course Pandit is so far the only one who takes deliberate jibes (albeit friendly and rather amusing ones) at my efforts and leaves me somewhat glowering at times thus my new refrain is "Anglo-Indian" to which he responds in that languid “Hindglish” accent (remarkably reminiscent of the accent affected during British India*) "Zaaack, don't you dare call me an Anglo-Indian".


* Latif is prevalent in North Africa, though it has become ubiquitous in Pakistan (Pakistanis have wholly adopted Perso-Arabic Muslim surnames nevertheless there are a few amusing anecdotes, which I'll relay later, as to the differing pronunciations) and is of Arab origin whilst Zachary is an American name.


** During the Colonial Raj there was a deliberate stress amongst the native elite to acquire the English language at the expense of native dialects like Hindi. Nevertheless the imposition of English is the final redemption for the Sub-continent and ensures its continual integration in the global arena.
Zachary Latif 10:30

latif.blogspot.com 

Share Recommend | Keep | Reply | Mark as Last Read | Read Replies (2)

To: IQBAL LATIF who wrote (43593)2/13/2003 3:11:54 AM
From: IQBAL LATIF   of 50161
 
<<The friend in mention is a Kashmiri Pandit and thus is of the Brahman caste. The second line is an albeit crude jibe over the caste hierarchy and I know that soon I'll be receiving an electronic mail to amend "Fated to reign over his fellow layman". Of course there is another reason I added this verse and relates to his notable pedigree! "Took in an ill sibling" refers to the time when took in my ill brother and "quibbling" is in reference to the pedantry between India & Pakistan over the minor resolvable issues that plague relations between the two nations.>>




Seared to the Spirit

A mighty bone of contention,
Hath been a sensation,
For past Eras,
And the sons of the Sierras.

The Cry of Bharat,
Echoed by the diamonds of Surat,
Roared from the hinterlands of the Vindhya Range
To the metropolises in the Coastal Fringe.


Not to be outdone,
For we in the morn,
Parade Our Crescent,
To weaken Regional Sentiment.


Lo amidst the Strife,
Comes the affirmation of Life.


A Noble Brahman,
Fated to reign over his fellow layman,
Took in an ill sibling,
Despite our quibbling.


Heeding the counsel of Sai Baba
He followed the footsteps of Lord Rama
And Remained true to his Dharma,
To Restore his Karma.


What an enigma!
For when we should be studying alpha, beta and sigma,
We rather learn qualities of one another,
Which take our nations ever further.


See Addendum for background and commentary
Zachary Latif 00:46

No Comment.

Addendum

This is my first serious attempt at writing any sort of poetry and I'm the first to admit it's been something of a disaster. Nevertheless considering this is my medium of expression I decided to communicate my feeble attempts to my exasperated readers. It all started when an Indian friend, from my Masters class, provided lodging, for a couple of hours, to my brother when he was ill. In order to express my gratitude I decided to write a poem and if the aforementioned friend, now in India for the winter vacation, is reading this website as religiously as he promised I hope he will accept my belated appreciation of his goodwill.

On to the poem!!! It was written in a Sub-continental context and thus I will excerpt the passages & the verses to elucidate their particular significance:


A mighty bone of contention,
Hath been a sensation,
For past Eras,
And the sons of the Sierras.


The "might bone of contention" naturally refers to the conflict between Pakistan and India over the Line of Control. This conflict hovered on the minds of past leaders, with wars being fought and the sub-continent edging ever nearer to the precipice of annihilation. As for the "sons of the Sierras", I'm particularly fond of that line since it has a hidden meaning. "Sierra" means mountain in Spanish and indeed in all Iberian languages (for instance Sierra Leone is Portuguese for Lion Mountains). Kashmir is a mountainous regions and thus the Indo-Pak conflict has added ramifications for those who reside in the hilly Vale of Kashmir.


The Cry of Bharat,
Echoed by the diamonds of Surat,
Roared from the hinterlands of the Vindhya Range
To the metropolises in the Coastal Fringe.


Bharat is the indigenous name of India, which I believe it is derived from a notable tribe mentioned in the Vedic Scriptures and has a deep historical significance in the Sanskrit epic, Mahabharata. Thus the nationalist cry of "Bharat" tends to imply highly radicalised and nationalised Indians. Surat is a famous diamond trading and refining centre in India, indeed it has recently become prominent for its usurpation of most of the diamond trade from Israel. The line "Roared from the hinterlands of the Vindhya Range" is a subtle reference to the plurality of independence movements in India. In Madhya Pradesh (which until recently was India's largest state) the Vindhya Hills is the historical divide between the Aryan-speaking north and the Dravidian south. Thus the line refers to the fact that the nationalist calls begin from the Vindhya Range, in essence amongst the northern rather than southern populations. The southern Indian states (Andhra Pradesh, Karnataka, Kerala and Tamil Nadu) have had a long history of civil unrest and sedition tempered somewhat by the IT boom, which is localised to these regions. The last verse in the passage, "the metropolis in the Coastal Fringe", is fundamentally a reference to Bombay, located in the western coast of India.


Not to be outdone,
For we in the morn,
Parade Our Crescent,
To weaken Regional Sentiment.


This is a rather truistic passage since it is in direct reference to Pakistan. "Parading our Crescent" implies that the unique Pakistani quality of perennially and perpetually obsessing over Islam (the Pakistani mindset has ossified to such an extent that it is regarded as a universal national duty for all Pakistanis to carry forward the sword of Islam) has a detrimental effect on our relationship with the rest of the Subcontinent.


Lo amidst the Strife,
Comes the affirmation of Life.


In virtually every prayer in my religion (which was translated from Persian & Arabic into English by the Oxford educated great grandson of our Prophet) there is a particular penchant for the word "Lo" and the central canon, "The Tablet of Ahmad", begins with "Lo the nightingale of Paradise". For someone of my upbringing for a literary classic to qualify for its appellation it must have a singular usage of the word, "Lo".


A Noble Brahman,
Fated to reign over his fellow layman,
Took in an ill sibling,
Despite our quibbling.


The friend in mention is a Kashmiri Pandit and thus is of the Brahman caste. The second line is an albeit crude jibe over the caste hierarchy and I know that soon I'll be receiving an electronic mail to amend "Fated to reign over his fellow layman". Of course there is another reason I added this verse and relates to his notable pedigree! "Took in an ill sibling" refers to the time when took in my ill brother and "quibbling" is in reference to the pedantry between India & Pakistan over the minor resolvable issues that plague relations between the two nations.


Heeding the counsel of Sai Baba
He followed the footsteps of Lord Rama
And Remained true to his Dharma,
To Restore his Karma.


I would not have used the rather crude rendition of the word "mama" nevertheless the intransigence of the English language made it hard for me to discern suitable complements to "Rama", "Dharma" and "Karma". Lord Rama is the seventh incarnation of the Hindu god, Vishnu, and his deeds are immortalised in the Ramayana. Dharma is a Hindu term referring to one's duty & moral obligation in conducting oneself in a virtuous manner. Karma, a Hindu term grafted in colloquial English, refers to how one's actions affect the cosmic balance.


Update: I solved the awkwardness caused by the usage of the word mama and rather replaced it with Sai Baba, a noted spiritual leader in India.


What an enigma!
For when we should be studying alpha, beta and sigma,
We rather learn qualities of one another,
Which take our nations ever further.


In our Masters class we are studying econometrics and the Greek alphabets (the notations used frequently are Alpha [the usage is more commonly used in reference to the risk free rate], Beta and Sigma [the standard deviation from the mean]). Of course the underpinning of the verses is to imply that the Masters course provides a platform through which Indians and Pakistanis learn of one another's national characteristics, a vital & necessary step that portends to a future & a substantive peace.


I hope my readers forgive my momentary lapse and I hope, most probably in vain, that the culmination of my artistic pursuits is worthy of some merit. Zack
Zachary Latif 00:46

Share Recommend | Keep | Reply | Mark as Last Read | Read Replies (1)
Previous 10 | Next 10 

Copyright © 1995-2013 Knight Sac Media. All rights reserved.