A Body of Burden


 “A woman must continually watch herself. She is almost continually accompanied by her own image of herself. Whilst she is walking across a room or whilst she is weeping at the death of her father, she can scarcely avoid envisaging herself walking or weeping. From earliest childhood she has been taught and persuaded to survey herself continually. And so she comes to consider the surveyor and the surveyed within her as the two constituent yet always distinct elements of her identity as a woman.”

― John Berger, Ways of Seeing

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The female body. The female form. The female figure.

To be a woman in this country is to be constantly, painfully and unusually conscious and aware of a great many things: so conscious of every part of your body; deeply aware of the demands made upon you for its every movement, move and motion to be calculated.

An oppressive consciousness and awareness.

Sit in a certain position, don’t sit in a certain position; don’t lean too much, don’t slouch so much, don’t sit cross-legged. Don’t talk in a certain tone, don’t laugh too loud.

Constantly survey and check yourself.

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It is as if the female body is a burden to be carefully carried and shouldered.

To possess a female body is to exist for and in multiple bodies. You are responsible for your own morality, and that of the other – that of the male. You check yourself and so you check the other. By possessing the vice of a female body, you bear the burden of their imaginations and their impulses. If the gaze or some misfortune falls onto you, you invited it for it is your responsibility to bar it, not that of those who cast it onto you.

You exist with the burden of that gaze on you and that gaze defines how you carry yourself.

It takes nothing but a moment to realize just how these burdens have sculpted you and your persona in the public space. I hold a deliberate and constant scowl on my face, head high, and my walk brisk. It is my way of denying and deterring those prowling leers and stares, of resisting the vulnerability that comes with my skin and whose fear crawls on my skin.

Of leers, jeers, and harassment.

And yet I know it can prevent little. My mere emergence in public visibility is what makes me far too prominent itself. Just being there is what draws attention, I need not create a scene. I am the scene.

The female body is oppressive for the expectations, fears, threats and oppressions heaped onto it are what it heaps onto you.

I catch myself unconsciously glancing at my dupatta every now and then, adjusting it even while it is adjusted. I find myself unconsciously straightening my kameez even when it already is, to make sure its corners aren’t turned, to make sure they cover me fully.

It is a constant ticking in my mind that tugs at its peace; this, being conscious of myself to a painful degree.

embodying-indus-lifeI sit in the car and get uncomfortable when a car or motorcycle veers too close to my window. The proximity is unsettling for the proximity of access of sight is unsettling. I grab the black shades and fix them over my window amid a sigh of relief. There, I am now hidden. Phew.

I step out and it is a struggle to keep my appearance…in order. I can’t hide here.

How can you possibly feel naked with clothes?

How can your own skin induce fear, vulnerability and discomfort in you? How can it induce a desire for invisibility in you?

An invisibility from the leers and stares that pierce right into you, that frighten and unnerve you. Leers and stares that stalk you with a perverse pride, entitlement, insolence and impudence, and with a complete sense of the perverse power they are, which are undeterred by one’s detection of them. The detection only emboldens them.

How do you come to feel uncomfortable in your skin? How do you come to feel uncomfortable by your own skin?

You see the leers and you survey yourself in worry, is the dupatta in place? Is something wrong? Is my kurta too short? Are the chaaks too much? I quickly sling my bag or purse on one side to slump over my legs, while the dupatta falls over the other.

How do you keep prying eyes away? To what extent can you possibly hide yourself? What more can you hide of yourself when the imagination encroaches and penetrates all that is you?

What can I do when I am uncomfortable by my own skin? When I made to be felt oppressed by own biology?

I wonder what it feels like to be in the public and to have a mobility unhampered by an agonizing consciousness of every part of your body, a tiring and grueling consciousness that presses itself on your mind.

How does it feel to not be ashamed of your anatomy?

How does it feel to not want to shrink?

How does it feel to not be stalked, surveyed and to surveil yourself?

How does it feel to just wear your skin without wanting to peel it off, shroud it, or fix it?

How does it feel to not be a woman?

I wonder what it’s like, while the corners of my dupatta and kameez tug at the corners of my mind. Is the dupatta in place? Is my kurta too short? Are the chaaks too much? A constant ticking in my mind that tugs at its peace; this, being conscious of myself to a painful degree.

-Hafsa Khawaja

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You Are 70 Today


You are 70 today.

This journey hasn’t been easy. You’ve stumbled, staggered, suffered along the way. You’ve grown old, and with age your problems have only aggravated. You are as stubborn and slow as a seventy year old can be, your bones creak and ache more, and it hurts doubly: to see you in the state and to feel that state ourselves.

We are, of course, joined at the hip.

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I have my complaints, I have my shikway. Take it as the grievance of child to his parents.

And I speak for many of your children when I say this: we too have grown weary with you, as often do children when tasked with the constant and careful care of their weak, old, obstinate parents.

You take one step forward, and two steps backwards. An unchanging, painful cycle.

Maybe it is our fault too. It is, after all, not easy having 200 million children; half try to tear you away in one direction, and half pull you to another.

It is remarkable how you still stand today.

We truly are an unruly, a frustrating bunch, I admit. And we wrong you every day.

And yet you too have wronged many; instead of taking them under your wings you have refused, abandoned, disowned, hurt and ill-treated groups of your children for being different, for not being in the many: The Shia, the Hindu, the Christians, the Ahmedis, those in FATA and in Balochistan; those who think differently, those who see differently, those who question. With no fault of their own but the fault of their being.

Perhaps senility has crept onto your mind too soon. You are too difficult to put up with.

There are times I want to shout at you, there are times I want to scream, and too often have you made us cry, mourn, and despair.

How odd that log kia kaheingay is your mantra, and yet how badly some of your children have turned out to be. So full of intolerance, so petty, so small of heart and mind, and so mean.

Perhaps it is natural to descend into madness with children like yours.

There is mayhem in your home today, and fear prowls about with whispers of God’s decision to forsake you. The home is a circus of clowns, swindlers, serpents, and merchants of malice; playing to the din and drums of hate, injustice and insanity. And they devour you, the weak, the poor, the different in your brood.

You writhe with injury and anguish. And so do we.

I wish to run away sometimes. I do give up sometimes, I despair. I get tired of you; your many children, our differences with each other, our bloody squabbles, quarrels and your dastardly spawn. And yet I always return.

You’re 70, you’re stubborn, and you’re unimaginably demanding and difficult, and yet I am unable to let go of your hand. After all this is what you, while narrating that story of culture and values, taught us anyway regarding the elderly, the old, those who raised you:
Izat. Ehtaram. Farmabadari. Shais’tagi. Sabr.

For each one of us who roams the earth, there are three Makers. The One who breathes life into us, the one who brings that life into the world, and the world that life is brought into.

Each divine.

Each make us. In ways we know and know not.

And you were the third.

You, my Maker.

You gave the rhythms to my pulse, the history, heritage, and culture I wear as my skin, the metaphors; the idioms, the languages that make my many voices; the poetry, the folklore, the melodies etched in my breath; and the joy, the pride, the pain, you have taught me and I carry as I live with you, and as I love you.

In the cradle of your world my life began, and with my burial in your bosom it shall end.

You, my Maker.

You’re 70 today.

It has not been easy, for you and for me. For all of us.

But let us hold on tight to each other, to the promise of a better tomorrow.

Let us be kinder to one another for we are all we have.

And there’s a lot of healing, working, fixing and fighting to do.

Pakistan, you’re 70 today, and there’s a long way to go.

It will be arduous.

But somehow, some day, we shall make it through.

 

-Hafsa Khawaja

The Internet Under Attack in Pakistan


*Originally published on Fair Observer

It has been two months since Mashal Khan’s brutal murder. Amid great shock and outrage, many hoped that this would mark a turning point for things to change in Pakistan. Things had to change after this, they believed.

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And indeed there has been a change. There is now official license and pursuit for replications of the ghastly incident: a social-media witch-hunt and increased crackdown on alleged incidents of blasphemy and dissent.

Last month, text messages from the Pakistan Telecommunication Authority began circulating nation-wide warning that “uploading and sharing of blasphemous content on internet is a punishable offence under the law” and calling for such content to “be reported for legal action.”

Rather than adopting caution and carefully defusing the growing incitement and agitation over blasphemy, especially after such an appalling incident, the government has decided to vigorously charge right into it by actively encouraging the use of the blasphemy law and expanding its stretch to social media.

THE RULE OF LAW

A few weeks back, the first death sentence for blasphemy on social media was handed to 30-year old Taimoor Raza by an anti-terrorism court. The allegations of blasphemy emerged after Raza engaged in an online Facebook debate on Islam with an individual who later turned out to be a counter-terrorism agent. The sentence was given by an anti-terrorism court and should occasion debate about the bizarre logic of an anti-terrorism court dealing with cases of blasphemy and its subsequent implication of blasphemy being tantamount to terrorism.

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Since the past few years, the internet and social media in Pakistan have surfaced as vital spaces for expression of critical views of the state, the government and discourse on various issues confronting the country, especially those that are deemed sensitive or left uncovered the media such as Balochistan, attacks on religious minorities and the Blasphemy Law itself. These were spaces long considered safe from the eye and intervention of the state and government; and free from the taboos prevalent otherwise regarding such subjects.

The disappearance of six prominent social activists and bloggers earlier this year, however, shattered this illusion. And the recent series of developments have only served to cement the realization that the internet is no longer safe but at the center of a dangerous witch-hunt and crackdown on dissent.

The creeping state spotlight on social media has been given a more threatening tint by the association of blasphemy with it.

It is also important to remember that after their disappearance and recovery, blasphemy accusations were hurled at the bloggers, which indicates increasing pervasiveness of blasphemy accusations for silencing people and for justifying harrowing acts like disappearances.

MISAPPLICATIONS

One of the strongest criticisms of the blasphemy law pertain to its use for personal schemes of vengeance, vendettas, petty conflicts and property disputes. But rather than curtailing the blasphemy law’s use and abuse, an official invitation and initiative for its use on social media only expands the potential for them. It must also be noted that the internet and social media are murky waters where, among other things, fake profiles, harassment and stalking abound and the possibilities of framing people can easily arise in relation to both concoctions of blasphemous content in someone’s name and harming them on that basis. The numerous profiles posting blasphemous content under the name of Mashal Khan that came into view after his death only attest to this. Navigating such a territory for the government will not be an easy task and poses peril for Pakistani internet-users. 

The danger of an increasing emphasis on blasphemy on social media and the punitive measures designed against it lapsing into a clampdown on dissent and criticism of powerful segments of the country is also not insignificant. And while these developments may be attributed to the influence or strength of the religious right, the existence of draconian laws, and the age-old aversion of the political and military establishment to criticism, but the pivotal role played by the Interior Ministry in actively creating these developments can no longer be discounted.

nisarThe Interior Minister’s constant pandering and cavorting with extremists and sectarian leaders is common knowledge. Recently, however, he has also taken to stress upon a number of sensitive issues to create a case for greater internet censorship and control. His efforts have included invocation of the sentiments underlying the Blasphemy Law, warnings of bans on sites with blasphemous content, instructions to the Federal Investigation Agency to act against “those dishonoring the Pakistan Army through social media” and announcements of new rules and measures against online anonymity. These have not been without significance.

Only a short while back, some social media activists and supporters of the opposition party PTI and even supporters of the PML-N were detained by the FIA on the basis of the fresh instructions to the FIA and the controversial Prevention of Electronic Crime Act.

A report in the Guardian on the matter quotes an FIA saying that “his agency had orders from the interior ministry to interrogate, and seize laptops and phones, without warrant” and that they were “authorized to detain anyone, just on suspicion.” An allegedly official list with the names of social media users and activists who are being monitored for their comments against “national institutions” also did the rounds on Twitter.

The surging tide of these developments and the proliferation of these problematic measures and repressive acts involve dangerous ramifications upon which suggest an increasingly bleak future for free speech, public criticism and opposition in the country. They also demonstrate the weakness of the government’s commitment to public freedoms and its own democratic credentials.

This suffocation of spaces for robust debate, dissent and a healthy discourse by the cultivation of a climate of fear is certain to foster intimidation, harassment, abuse, and violence. After Mashal Khan, it seems the Pakistani government itself has stepped in to lead attacks under the cover and with the cudgel of blasphemy but for the purpose of clobbering dissent, freedom and opposition.

-Hafsa Khawaja

Ishq, Ibadat aur Pakistan


I often think about the love that this land has given birth to: Heer Ranjha, Sohni Mahiwal, Sassi Punno, Mirza Sahiba. These were tragic romances, there was separation, pain and loss.

Maybe all great romances are tragic.

I said this once previously, but I must repeat it again today: I see the loss of cricket in Pakistan as the loss of a nation’s love to foreign lands, the exile of a beloved.

This too is a tragic romance, whose pain all of us feel, the return of whose beloved all of us seek.

It has ached, it has devastated us.

But this too is a great romance, one that we refuse to give up on and vow to win over.

Perhaps that is why when it comes to our beloved, we either sink or collapse into despair or we rise to the heights of passion and audacity that stuns all.

And while there may be separation from the beloved, we have never been more in love.

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Shift as many meetings with the beloved to a nearby desert but what thrill lies in that? There is no home away from home. What beauty is there in this rendezvous with the beloved at places that belong to neither of us?

Yet every win is a promise of loyalty fulfilled for the beloved; an affirmation of our resolve that our love will overcome the pain of this exile, this separation. It will triumph.

Every single time I cross Liberty Roundabout, I wonder at the irony of the place; this is where, for years, celebrations have converged in the city to the thaap of the dhol, to the beat of the bhangra, and yet this is the place where it all ended in March 2009 by the chilling sound of shots.

This is where the tragedy began. Yet today this is where the jashan of the ishq again surfaced.

They say ishq is also ibadat, and indeed it is.

Cricket has never been just a game in Pakistan. It has been a nation’s beloved; it has been a people’s religion. This is a religion truly shared across the country, surpassing all others. Go out tonight and see how the roads and streets are jammed with throngs of its followers, from the thailay wallas to the jeep wallas, from those on the motorcycles to those on foot, from the young to the old, engaging in the ritual of joy, of celebration, of worship.

No wonder today feels like Eid before Eid.
Is this how the renewal of the vows of love with a separated beloved feels?

How incredible is it that a team that hasn’t played on home ground since 2009, that hasn’t seen home crowds since years, that ranked at the bottom of the table and were no one’s favorites; were torn by weaknesses, lack of resources, and heaps of problems, rose to become the first in the finals and beat traditional rivals and become the champions with such brilliance, with such confidence, with such class?

There has been stumbling, there has been staggering, there has been faltering, there has been fumbling, but they have shown there is always more to them than this, if they will.

I think of the tragic romances again, and I see what happened today and I know this romance will never be tragic. It will live to be told to generations. We will endure, we will overcome, we have persevered, we haven’t given up; we can, we have and we will triumph. And so will it.

The reunion is inevitable.

We come from the land of Sassi and Punno, Heer and Ranjha, Sohni and Mahiwal. And while our beloved may be exiled from home, while we remain in separation, we have never been more in love.

What happened today was ishq.

And what happened today wasn’t surreal, it was only Pakistan.

 

-Hafsa Khawaja

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*Later published on PCB Blogs.

An Old Man at Ghora Chowk


I saw an old man at Ghora Chowk late last night.

It was a mere glance, as much a glance as a moving car can afford.

There he was, an old man holding four balloons in his hand, sitting all alone by the side.

We passed him by and I turned around to look, every time a vehicle would approach he would strain his creaking old knees and legs to stand up. Balloons in hand. So he could be noticed.

So he could be visible.

The cars would rush past, and he would sit back down again. Whenever he would see another at a distance, he would stand up again.

There was something about him that made a knot in my throat; that felt as a punch to my heart.

Here was an old man, sitting all alone at 1AM in the sweltering heat on an empty road, with nothing but his plight.

107551530It was a distressing contrast; the vibrant balloons, and the grim desperation of the man who had pinned his hopes on them. I wondered if people even bought balloons these days, I thought about the utter distress and desolation that the hope for whose reduction hung by the thread of a balloon. At 1AM, at an old age, on a road in a city with stifling heat.

It was a mere glance, and yet I thought of my old grandfather who needs care, attention and comfort at the stage of life, as do all elderly. I thought of the difference between them, and the injustice inequality is. No old man should have to be subjected to the ignominy of poverty like this.

Yet here was a man, solitary in his presence on the road, hard to miss, but not solitary in his suffering.

There is a roundabout in Main Market. And on its ground lie dozens of people, every day, living and sleeping. That, is their abode. That, is all they have.

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I look at them, and I look at myself.

There are times I cannot bear Lahore’s heat. I thank heavens for the ACs and the splits and the UPS. Why can’t I bear the heat? Is my skin different from the skin of those lying in Main Market right under the sun? My intolerance is my privilege. I pinch my arm to remind myself we have the same skin, separate but by the stroke of fortune. I can’t bear the heat because I have the choice not to, they bear it as it strikes down at them, because they have no choice.

The old man at Ghora Chowk, the dozens in Main Market, the children on roads selling flowers, the young, the old, the disabled begging on the roads every day. We inhabit two different worlds behind the window from which we see each other.

The old man at Ghora Chowk, the dozens in Main Market, the children on roads selling flowers, the young, the old, the disabled begging on the roads every day.  You look at them and you remember, those residing in their palatial residences, in their Raiwinds, their villas, their flats, with their wealth and stakes stashed in places like London, Dubai and Panama. With enough wealth for their seven wretched generations, while the millions live in the uncertainty of what the other day will bring.

The old man at Ghora Chowk, the dozens in Main Market, the children on roads selling flowers every day.

These are the people upon whose bones, flesh and blood the palaces and the wealth has been built upon.  

I caught a passing glance at the old man, and I cared not one bit about democracy, justice, morals, ethics, political correctness, and wished for all this lot to rot in hell with their ill-gotten wealth.

May the shame they lack be found in their ruin. And ruin they will.

There are two worlds. What finds no fulfillment in this world, will find fact in the other.

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On our way back home, I silently prayed in my heart that the old man had gone home.

I don’t know why I did, but I just did.

And yet, as we rushed past Ghora Chowk again on the entirely empty roads, there he was. Still sitting. Balloons in hand.

It was 2:30 AM.

I glanced again and his sight seized my heart.

Yesterday, I saw an old man at Ghora Chowk and I wished the world came crushing down.

I wonder if someone bought his balloons,

I wonder when he went home,

If he had any.

-Hafsa Khawaja

My Mother is a Sultanate


*This is dedicated to all the women and the mothers in Pakistan whose strength, patience and efforts go unacknowledged and yet they refuse to cease. You inspire me, and you make us all.

I watch Turkish dramas.

Especially the one on the Sultanate of Women. You know, the ones on Hurrem and Kosem Sultan.

It’s a subject I’ve long been fascinated by.  It is fascinating, how these slave girls rose to become sultanas that more or less ruled the Ottoman Empire.

Most of it is fiction in the show, but if you’ve read actual history, it gives faces to the names; it gives a life to history.

Life wasn’t easy in the harem, there was struggle, there was conflict, there was suffering, there was love, there was loss, there was death.

I’ve read about these sultanas, their lives, their reigns and I have always been left enchanted by their intelligence, their strength, their beauty, their courage, their power, their triumph against adversity and difficulty; their fight against fate.

I read about these women in history and it gives rise to a strange feeling: a pride that the womanhood I possess has been shared by such glorious women; and a realization that inside every woman, there is a capacity for the things they did.

But I wonder if there are more of their kind.

I wonder if I was in their position, would I have survived?


As I am forced to venture further into adulthood, I find myself absolutely fearful not of what the future holds for me, but what this society holds for me.

There is so much that is wrong in it. So much to battle against, so much to resign to.

I don’t think I have the patience, the tact, the strength in me to deal with the pressures and expectations of our culture and society. As dramatic as this sounds, I fear for my survival in it because I don’t think I’ll be able to put up with what it throws a girl’s way.

Then there are times in my life during which I am struck and seized by a moment of sheer marvel and awe at my mother.

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This is a woman who seems ordinary. She has a life and story shared by perhaps millions across Pakistan.

She’s a homemaker.

20170514_135739She was married fairly young, and she has devoted her entire life to her family, the family she was married into, and the family she raised of her own. She has two grown kids now, a few strands of gray in her hair, and yet even today, from the minute she wakes up to the minute she shuts her eye at night, her day revolves around me, my brother and my father. Us, our needs, our demands, our joy, our utmost dependence on her from the smallest thing to the biggest pareshani. We frustrate her, bother her, test her. We are not easy people.

And yet, it is almost as if we’ve usurped her life from her as a right of ours.

She’s the most beautiful woman I know. She’s the woman with the most melodious voice, that I often wake up to, hearing it hum along or rendering a rendition of a classic Indian song.

She’s the woman whose every word, expression, gesture and effort is a lesson in compassion, thoughtfulness and selflessness.

She’s the brightest woman I know. The strongest woman I know. A shelter in storms, a shade to rest against amid scathing heat, a breeze amid the stillness and silences of the night.

She amazes me, and yet she frightens me because God knows, the sort of strength, patience, the ability to sacrifice, the ability to endure, to overcome, to love, and to forgive, that she has, I would never be able to muster even in a thousand years.

She’s been put through a lot, she has endured a lot.

She’s a warrior.

I know there have been times that if I had been in her place, I would’ve given up, let go or collapsed.

I falter at the thought of it. I am nothing like her, not even a mere fragment of her self.

And yet I wonder how much I have still taken from her; her health, her youth, her time, her individuality.

She’s fought for me in ways I know and know not. She’s suffered and been hurt because of me, in ways I know and know not. After all, I am a hot-tempered child to have (all of them say it is “meray naam ka asr”) and often an ungrateful one too.

And yet she’s lifted and moved mountains for me.

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I love looking back on the Sultanas, and I wonder if there are more of their kind. Yet I need not look far in books, in dramas, to history, to different times and spaces.

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Because at home, with the cracks on her feet, the sweat on her brow; with her strength, her patience, her sacrifices, and her beauty, my mother stands. Holding our worlds by her very existence.

My mother stands. Not as a sultana.

But as a sultanate on her own,

To which I bow.

-Hafsa Khawaja

Remembering Eqbal Ahmad


“Editorials and newspaper columns published around the world quickly paid homage to a unique and fearless thinker. Egypt’s Al-Ahram wrote “Palestine has lost a friend”, while the New York Times, whose Vietnam and Palestine policies Eqbal had forcefully criticized, admitted that he “woke up America’s conscience”. The Economist described him as “a revolutionary and intellectual who was the Ibn-Khaldun of modern times”

-From Eqbal Ahmad: The Man who Inspired a Generation

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“Throughout the world, we are living in modern times, and dominated by medieval minds—political minds that are rooted in distorted histories.”

Today is the 18th death anniversary of Eqbal Ahmad, who was one of the most brilliant minds Pakistan has produced and one of the greatest public intellectuals.

In the “intellectual indolence” (as he called it) that has reigned in Pakistan, he was a flare of exception, and he continues to be that, years after his departure from this world.

Anyone who has happened to read my ramblings would probably have noticed my eagerness to quote his words and works in them.

Although I became acquainted with his life and work long after his demise, his intellectual honesty, courage and brilliance have taught me to think, to question and to hold writing to a sacred standard of telling the truth, raging against the wrong and raising voice for what is right.

After all, “lack of success does not justify the crime of silence in the face of criminal, arbitrary power.”

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                  A young Eqbal Ahmad  (Photo via South Asian American Digital Archive)

 

Since the day I read of him, my admiration for him has known no bounds, and delving into his writings has only left an immeasurable impact on my mind.

Eqbal Ahmad is an ideal for me.

Along with numerous others, I am truly indebted to his work for awakening, educating and inspiring me; and for pushing me into the pursuit of ceaseless learning. As audacious as it is, I would like nothing more than to consider myself and to be considered as a student of his

It is a shame that a man like him – whose unparalleled insights and advice writers, politicians, activists, revolutionaries, intellectuals and people from all over the world sought; and who possessed a prophetic foresight – is hardly known of or acknowledged today in his own country.

Edward Said, with whom Eqbal Ahmad shared a cherished friendship and association (Said dedicated his book Culture and Imperialism to Eqbal Ahmad), said it best when he stated:

“Knowing him has been an education”

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Edward Said’s letter of recommendation for Eqbal Ahmad when the latter applied for a job at Hampshire College.

And on occasion of his retirement from Hampshire College, Said remarked that Eqbal was,

“..to paraphrase from Kipling’s Kim – a friend of the world.”

Eqbal Ahmad was indeed a friend who saw the future before its time, who was an ally of the oppressed and dispossessed all over the world and was an epitome of intellectual integrity, courage and excellence – a friend who, in today’s global moment of confusion, crises and clamor, is all the more important to remember, revisit and consult.

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Eqbal Ahmad gesturing as he leaves the Federal Building, Washington, DC, in May 1971, as part of the Harrisburg Seven, a group of anti-war activists unsuccessfully prosecuted for allegedly plotting to kidnap Kissinger.

If you wish to read more about Eqbal Ahmad, please do check this excellent page run in his memory on Facebook, along with the Eqbal Ahmad Center for Education, and try getting your hands either on The Selected Writings of Eqbal Ahmad, or Stuart Schaar’s book on him, or simply Google and directly read about his life, his vision, his many, many interviews, and writings. Or watch his lectures online.

Let us remember the man whom we have are fortunate enough to call one of our own, a man whose words and ideas can still guide, enlighten and lead us out of the dim abyss we find ourselves in.

-Hafsa Khawaja