We write to either express ourselves or to bring our desired changes to the society we live in. Looking closely at the difference between the expression of oneself and the aspired change, we conclude: this duality is nothing but a fallacy. As a matter of fact, to ‘express’ is to desire for a ‘change’.
Let’s have a look at it from a different angle…
Avicenna attributed dejection to the love for mortals—be it the human beings or the pennies. For when the mortal is lost, humans miss that to the highest degree and this feeling of loss is then transformed into dejection. This is how subjectivity gets intermingled with objectivity. And hence the duality of the self and the society disappears. The dejected one finds oneself incapable of unraveling the inter-twisting strands of the external and internal world and mistakes one for the other. The dejected is then found to experience a surge of sizzling yearns to change all those objective realities, which caused him/her to be dejected. Obviously, deeper the dejection, fiercer the propensity of the yearn to change is!
The poets too are obligated to confess that they had been absolutely wrong as they deemed that the feelings of a sufferer of petty material losses were even slightly different from those of the bereaved i.e. the hurt of the loss of wealth is potentially different from that of the parting of the beloved.
To write is to reveal, says Sartré. And through the periscope of the union devised above, we can observe the phenomenon of writing. Alongwith it, we expect to observe that the revelation is not meant to be for the reader only. But the writer himself discovers what he had never deemed of. Interestingly, this journey of discovering the self never ends. The writer finds eventually that it is the writing itself that makes the writers write. And the writer is nothing but a medium. Thus the writers are always on a voyage of the discovery of the self and the shores are never visible to them.
In our childhood, we used to hear about a term ‘Primitive Society’. The term describes the society where basic human rights have either never been introduced or simply defied outright. We used to experience heartfelt sympathy for such a society. Later we sensed that this term was being used for our very own Pakistani nation of which we were proud. Soaked in resenting prejudice—another mask of a bleeding soul, we started analyzing ourselves in context of nationhood and found that we really deserved to be called a primitive society.
It is evident that the powerful of us have never been caring for abiding by the Constitution and if they ever have urged for the supremacy of law, urged half-heartedly.
Pakistani society—sadly the proven primitive one; puts these questions to our thinkers: how to put the rhymes of poets, the thoughts of philosophers and the paragraphs of fiction writers; rather the revelations into action to serve the humanity best? How to convert the primitive society into a mature and cultured society? How to make the general public aware of their basic rights and of the ways to respect them? How to elevate the standard of living and improve the quality of life?
By today, literature has seen almost every possible shade of commendation and condemnation. It has seen that this generation advocates ‘literature for the sake of literature’ and the other voices for ‘literature for the sake of life’. This change in attitude usually depends upon the socio-economic and geopolitical state of affairs.
After the historic defiance of Justice Chaudhry, Pakistan needs its writers to be committed to the cause of Pakistan and its identity as an ideological country. For books (written by the visionaries) have been reigning over almost every society, sparing a few, said Voltaire
Commoners in Pakistan aren’t even aware of their basic rights, which have been clearly defined in the Constitution. Why they aren’t aware of the spirit of the slogan “proud to be a Pakistani” shouldn’t be a mystery then. They need to be introduced to Pakistanization, Pakistanism and Pakistani culture… And this isn’t likely to happen until our intelligentsia, following Dr. Jamil Jalibi and men like him, toil to outline and elaborate as to what Pakistani culture is and why should we be proud of it. This towering task demands for the pen held by the genuine revealer/revealed—the intelligentsia—the writers, and the ink that may cure the cancer of the ignorance of basic human rights of Pakistanis.
“Why write?” has been a scorching query since someone wrote for the first time. To her capacity, almost every society has been trying to soothe the heat of it. We being the writers of a primitive society must make our contribution to discover the appropriate remedy to soothe. These lines are a humble effort in this regard, for Pakistanis are yearning for their writers’ ink to glow in the piercing darkness.
The dawn of the rule of law has cracked at last and the night of dictatorship is about to over for good… The bright sunny morning will, thereupon, expose the void in the contingency strategy of the intelligentsia of Pakistan to its countrymen. In broad daylight a little later, the Pakistanis will be seeking for a clearer guideline from their writers—the revelers as to where to go and being a Pakistani, how to feel proud.
Has the intelligentsia of our country ever thought about the fact that somehow the voids are filled eventually? Don’t they fear of the repercussions if the zeal and quest of the Pakistanis are hijacked by the pseudo-intellectuals whose thought are never indigenous and uninterruptedly beg the auspices of the Western powers…