Wednesday, October 5, 2016

KURDISH POET SHERKO BEKAS WAS THE TALLEST VOICE OF UNIVERSAL PAIN AND SUFERING


                                                                                    
                                                                                    



KURDISH POET SHERKO BEKAS (1940-2013 ) WAS THE TALLEST VOICE OF UNIVERSAL PAIN AND SUFFERING.

“THE EXILE FILLED MY HEART WITH LOVE AND COMAPSSION FOR THE ENTIRE SUFFERING HUMANITY “ 
 ( Sherko Bekas )


“We were millions
An old tree
A young tree
We were seeds
The helmet of Ankara
In a bloody night came
To uproot us
They did,
They took us away long away!
On the way many old trees bent
In the cold many young trees died
They froze
Many seeds were trampled
They were lost and forgotten
Like a river in the summer we had little water
Like birds in the autumn, we became fewer
We ended up in thousands of homes
There were still seeds among us, the wind took them
The wind returned them
They reached the thirsty mountains
They hid among the rocks
The first rain
The second rain
The third rain
They grew again
We are now a forest again
We are millions “
( Sherko Bekas )

 “Kurdish identity is stitched together by the poetry of bleeding hearts. We, as a suffering nation have been kept alive by our unyielding desire for universal equality. We speak the language of entire suffering Humanity . Their sorrow is our sorrow. ”

( Sherko Bekas )

 WHO WAS SHERKO BEKAS ?

Sherko Bekas ( 1940-2013), was a prominent contemporary Kurdish poet . He is also respected as a Philosopher . Painting was also a serious hobby with him. He was born on 2 May 1940 in Sulaimaniya in Iraqi Kurdistan as a son of well known Kurdish poet Fayak Bekas. The day I read him , I found his poems stimulating. So Simple and Universal in appeal. They carry the pain and suffering of Humanity at large. 

His work talks of people, both near by and very distant. Reading his Mini Poems, I was reminded of Dina Nath Naadim’s kashmiri poems titled "Haaerisaat " of Anecdotes . Bekas calls them "poster poems" . Most of these mini  poem are Small and deal with apparently  unimportant objects or subjects . For Bekas these small unimportant objects or subjects  can also convey great mysteries. 

He suffered persecution on all fronts in Iraq in His Homeland. He was banned to the Iraqi desert for three years following the publication of his poems. He left his country in 1986. After being driven out from his Homeland Sulaimaniya in Iraq , Sherko Bekas lived as Exile in Sweden where he lost his personal battle against deadly cancer .

His work has been translated in most of the European languages . He is  widely read in  Europe ,USA  Middle east and many south Asian Countries .

Just the recitation of his poems  would bring sighs and turn eyes moist. Be it New York , London or Paris , His audience would ask him to read more  again and again. Hugs , Handshakes kisses and smiles . His poems  moved hearts in all directions .

Bekas is a visionary poet, who,   with his   dignified thoughts  made   Kurdish literature,  especially poetry  ,   universal  in its  content and appeal. If he speaks of his Native pain, it becomes the language of suffering Humanity . If he speaks  about the  banishment  of his people fromtheir Motherland , it becomes the language of every human being living as  exile . He  remains  anchored to the native cause  yet Universal in appeal.
Permit me to say that If his poems do not move you , touch you and make you thoughtful , there is some  issue  with your sensitivity and emotion .

 Here is his celebrated poem “ When I was a Child “ …


( When I was a Child )

When I was a child,
My left hand wished,
Similar to our neighbor’s well dressed children,
To have a watch.
I mourned.
My mother could only biteChild
My wrist:
With her teeth, 
She would draw a watch.
Oh, that delighted me! 
When I was a child,
The meaning of happiness
Was: in the bath,
The bubbles, lanterns of green and red 
That I made
Puffed from the soap foam.
When I was a child,
In winter,
In the heat of the hearth,
I would sit
Looking at the embers,
Bright and blossoming,
I wished,
As a child,
To go into the embers,
To sit down,
To make them home!
When I was a child, many evenings
I was sent to Mrs. Manija’s house
To buy pickles.
That taste so delicious because,
After looking over my shoulder,
At the narrow alley’s switchback,
In one or two shots, 
I snuck the juice from the glass.
When I was a child,
Love meant to me:
The night before the feast,
Till morning, till my eyes opened,
With me, in an embrace, 
slept my new shoes.
When I grew up,
My left hand saw
Many real, beautiful watches
But none like the watch 
Fitted by my mother’s teeth
On my fore and upper arm,
None could please me that much.
When I grew up,
None of my room’s forty lamps and lights
Could, like the bubbles of the soap foam,
Make me chuckle.
When I grew up,
I didn’t make any flame of my stove
A home to live in.
When I grew up, no food
Tasted as that shot of pickle juice did.
When I grew up,
I didn’t bring any shirts, ties, and new suits
Into my bed
As I did with my feast-day shoes,
The ones that, my eyes wide in anticipation,
Slept with me, in an embrace - - 
None of them, none of them!
( Sherko Bekas )

I add more poems of Sherko Bekas ….


(Power )
Through the narrowest needle's eye
I can pull the thread of a poem,
even in the dark.
The fantasies,
even the slippery ones,
I can seize with the naked hand of a sentence,
just like this pen.
The biggest whale of the oceans
I can accommodate in a mugful of words
.But what will never find room in my heart or in my poems
is the lie,
big or small
( Sherko Bekas )
(ROOTS)
Even if the stars,
the clouds, 
the wind and
the sun
do not see the murderers,
when the birds are killed in the sky,
and if the horizon turns a deaf ear to them
and the mountains and the rivers
do not keep their memory,
there ought to be at least one tree
who witnesses their death
and writes their names into its roots.
( Sherko Bekas )

( PAIN )
I am a towering pain
without having to climb onto the shoulders of another grief.
If I lift my head
just a few inches
I can already see the wounds everywhere,
and the poor can see me
wherever they are.
( Sherko Bekas_)

(COMPARISON)
History came
and compared its greatness
to the magnitude of your sufferings.
your sufferings surpassed it by a few fingerbreadths.
When the ocean wanted to compare
Its depth to that of your wounds,
It screamed for fear of
Being drowned in them.
(Sherko Bekas)

(BOAT )
... To me
My heart is like a boat
With some holes in the bottom.
again and again
water presses its way in,
and I bale it out.
Before I have baled out
a bucketful of old sorrow,
it is already replaced by new sorrow.
But neither does this restless boat sink
nor does it anchor
in the whirlwind of this night.
( Sherko Bekas )

(Separation)
If you take away flowers from my poems
One of my four seasons will die
If you take away the wind,
Two seasons will die
If you take away bread,
Three seasons will die
If you take away freedom
My whole year will die and so will I.
( Sherko Bekas )

(Soil)
With my hand, I reached for the branch
The branch recoiled from excruciating pain
when as I reached for the branch
The stem of the tree cried out in pain
when I embraced the trunk of the tree
The earth under my feet shook
Rocks moaned
when I bent down
and picked up a handful of the soil
The entire Kurdistan
let out a wail.
( Sherko Bekas )


As per his wish , Sherko Bekas was buried inside Azadi Park in Sulaymaniyah ( Iraq ) where a mammoth crowd comprising his fans and followers attended his Funeral .Let me conclude with lines from his poem ...


" In the treasure of this world
From the King’s pearl ornamented trousers
To the Sultan’s gold woven garment
Or the emerald adorned court shoes of the queens,
None of them did become the symbol of love
And did not enter the museum of the people’s heart,
Like Che Guevara’s casket hat,
And Mandela’s simple garment,
And Gandhi’s shoes...

( Sherko Bekas )



Next time more on this great master . So Long so much….
( Autar Mota )



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Tuesday, October 4, 2016

'SHEIKH AYAZ " WAS SUBCONTINENT'S TALLEST SINDHI POET.



                                                                                      





 SHEIKH AYAZ.. ( 1923-1997 )


“ I belong to the religion
Of all men,
all women and all children,
I am everyone.
I am as old as the hills of Aror [1].
I am the `Madan-Mast' plant [2]
Which grew
Wherever there fell
The drops of blood
Shed by Ladi [3]
Fighting the ruthless Arabs.
I am the cave
Of Goddess Kali's thousand idols
Which I wrought in stone,
Which I have been worshipping,
All my life..”

( Sheikh Ayaz )

PS.

[1] A place in Sindh and a site of an ancient city.Arora community is believed to have originated from this area.

[2] "Madan Mast" is a flowering plant, that has yellow thick (banana
peel like) petals which are fragrant . Just one petal  can give out the smell for many days .

[3] wife of Raja Dahir, who died in battle defending Sindh. The invading Arabs executed thousands of captive Sindhi soldiers, and sent thousands of other Sindhi men and women as slaves to Arabia..


SHEIKH AYAZ ( 1923 -1997 ) was a sindhi Nationalist and Tallest Sindhi poet of the subcontinent . He is credited with bringing Modernist Metaphor to Sindhi Poetry. His poetry overflows with folklore and history. He wrote prose , poetry ,Biographies , Operas , Dramas, short stories and essays . Through his poems ,one gets a glimpse of universal thought and collective Human emotions .

Apart from praising the bravery and commitment of the sons of his soil; he paid homage to international revolutionary figures also. He dedicated one of his poems to Che Guevara. He wrote a beautiful poem on the Spanish poet Lorka who was killed by fascists. He wrote about the death of Chile’s rebel singer, Victor Hara, and introduced Dostoevsky and Tolstoy to his readers . Through his Poems , He praises Raja Dahar ( who Fought Arab Invaders in Sindh ) , Gandhi Ji , Kabir ,Budha , Tuka Ram , Bhagat Singh , Tagore and so many Icons of the subcontinent. As translator , he will always be remembered for his major work of urdu rendering of "Shah Jo Risalo” of shah Abdul Latif Bhittai.His books have been published in Sindhi and urdu.

Born as Mubarak Ali Sheikh at Shikarpur in Sindh Pakistan , Sheikh Ayaz was a lawyer by profession. He also served as Vice chancellor of Sindh University . In  his work , Sheikh Ayaz brings in anecdotes that have philosophical depths . He is a Sufi, romantic , progressive and revolutionary. He creates images of his land and its plural cultural past Characteristically
  through his poems.

During the Indo-Pakistani War of 1965, he wrote a poem about progressive Sindhi poet Suragwasi Narain Shayam, who had moved to India in 1947..The English translation of this poem is as under …

“There in front of me is Narain Shayam!
His tales and mine are the same,
our promises are the same,
He is the king of poetry,
but my colourful ways are also the same
Land also same,
beloved also same,
heart also same,
horrors also same
How can I point a gun at him!
How can I shoot him!
How can I shoot!
How can I shoot!
How can I shoot!”)

( Sheikh Ayaz )


On political front , He was also associated with G M Syed ’s “Jiye Sindh ” movement . For this association , he also faced several imprisonments .He also faced imprisonment for supporting Sheikh Mujeeb’s Awami League in 1971. He also opposed 1971 war and had to go in hiding in Sindh . He refused to become hysterical when the war drums began beating.He wrote a Book titled” SAHIWAL JAIL DIARY” detailing his life and experiences in Sahiwal jail. This book remains a Great piece of Human Psychology and a master commentary on Socio Political realities of that time .



His Musical Opera “ *Ranni Kot Ja Dharrail (Dacoits  of Ranni Kot), still enthralls audiences as and when the same is performed anywhere .It is a timeless creation of Sheikh Ayaz .


Sample poetry of. Sheikh Ayaaz is as under ..

                                                  (1)
(Truth)

A great offender!
Ever since genesis Seized and chained, Hunted out and killed.
At times --
Condemned to drink hemlock (1),
Hanged from gibbet (2),
Roasted alive in cauldron of boiling oil (3),
Crushed in oil-expeller (4),
Thrown down from mountain top .
Despite all, he persists in his luckless custom;
Any heart that he breaks into
Is always in turmoil;
Today he is thy guest,
Hast thee ever paused to ponder,
Whom thou hast befriended,
the great offender,
Truth!
( Sheikh Ayaz)

NOTES:
1) The great Greek philosopher, Socrates .
2) The Arab Sufi, Hussain bin Mansoor al-Hilaj (858-922 AD)
3) Sikh Guru Arjun Dev Ji..
4) The Sindhi saint, Makhdoom Bilawal (d. 1579 AD).


                        (2)
Opposite the Living Saint in Rohri
A crumbling temple
And in the temple
A broken figure
Arms, feet, and neck missing
Only a part of the torso remains
the part
Where it is supposed to have a heart.

(Rohri is a city in Sindh on the banks of river Indus famous for its ancient Hindu temple now in ruins)

                                                   (3)
‘O Moon!
How can I reach you?’
‘Go right up to the top of Karonjhar
and jump
See you in the pool below’
(Karonjhar is a hilly area in the eastern part of Sindh, in Thar desert)

                                     (4).
Poesy is a river
On whose banks today
I have seen
Saraswati and Mahakali;
The two together
Were drinking moonlight;
They have come together
After long ages,
No doubt today will be born
A great Maha Kavi.

                            (5)
................................
(The Song of Love)
The song of love
Resonates again
Losing itself in the echoes of space;
Time, crocodile style, gobbles up
The song of love.
Then from the bosom of earth,
From the embrace of lovers,
The song of love
Grows up again and again
Into the rose garden of life --
Because if there be any thing on this earth
Immortal, adorable,
Victorious over death,
Distinct from all,
That thing is
The song of love,
The loveable song of love.

                          (6)
Night is all colours
And the wine brewed
Come and let’s drink together
The pain is too brimful.

                 (7)
Leaving your heaven,
I’ve come for the earth
Need I not nirvana
Make me wander from birth to birth.

                  (8)
Winter has brought hardships
The boots in uniform,
Their heavy steps,
Audible from afar.
Their march pauses at my door --
Intimidated hearts, impatient fools!
All the inhabitants tremble --
At my door is a persistant
Knock, knock
Knock, knock!
"I was telling you, Sir!"
And then the deaf shed their tears--
"Why do you write such poetry,
"That they put you in chains!
"They call you a secessionist,
"The liars tell tall tales about you!"
At my door is a persistant
Knock, knock
Knock, knock!

-(Sheikh Ayaz)


Because of a secular, progressive and humanist flavour present in his verses, Sheikh Ayaz was not popular with the establishment in his country .

Moonis Sheikh Ayaz adds:

" My father was a progressive and an existential thinker. The history, politics, philosophy and mythology of Sindh are all engrained in my father 's poetry. He was a born poet. .He wrote wherever he was, be it at the dinner table, while travelling or even while practising law as an advocate.”

( Autar Mota )


PS
(1)
Rani Kott is a historical Fort in Thhaar desert of sindh . The boundary wall of this fort is about 30 kms in length and that makes it the largest fort in the world. It falls in Jamshoro district and is also known as Great Wall of sindh . It comes next to the Great wall of China.Many adjoining small hillocks are also covered by this Fort wall. Sindhis believe this Fort wall as a protector of Sindh or Sindh’s defence against invading Mongols during ancient times .

(2)
On the repeated insistence of Z A Bhutto,Sheikh Ayaz agreed to take over as vice-chancellor of Sindh University. “Those three years were a waste of my time and I paid a heavy price for it,” he later lamented.

(3)
To Che Gauvera he dedicated his poem, “Kehn bhi Azadi Nahey Roee Warti”. When General Pinochet seized power in Chile and killed the elected president, Allende, during the early 70’s, Ayaz wrote a poem addressing Pinochet. “Pinoche! Chile ji pan pan mein parlau ahey” which, when roughly translated, means, “Pinochet there is an utter echo in every leaf in Chile”.

(4)
On the death of Chile’s rebel singer Victor Hara, he wrote: “Bakh futee jo roz budhan tho/! Voctor Hara’ khey/ Ho jo Chile jo ragey aa,/ Muhnji bhau jiyan aa,/ Un ji dukhyari dharti jann/ muhnjey mau jiyaan ahey”. (I do listen daily at dawn to Voctor Hara, who is a singer of Chile seems my brother. And his grieved homeland I do feel like my mother).

(5)
A sample poem from "SHAH JO RISALO " goes as under...

(Seek them out
For once they go to Hinglaj [1]
You will never find them.
Leaving behind the comforts of the world
They surge towards the Ganga!
That Sanyasi who loves the delicacies of the world
Allah is far away from him.
They [who] do not sit down in the middle and rest:
Rama comes and meets them on the way.
-(Shah Latif,)


[1] Hinglaj ... Ancient temple..It is one of the Shakti Peethas of the goddess Sati a form of Durga or Devi located in a mountain cave on the banks of the Hingol River. A place of pilgrimage for People from Rajasthan , Sindh and Baluachistan . It is situated 250 kilometres to the north-west of Karachi ( Sindh ).
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O FRIEND ! STRANGE ARE THE RESULTS OF OUR ACTIONS IN THIS WORLD




                                                                    


UDHO !  KARMAN KI  GATT  NYAARI……………..

(O FRIEND ! STRANGE ARE THE RESULTS OF OUR ACTIONS    IN THIS WORLD .)

 ( Surdass )

Word Udho has come from   Udhav meaning friend of Sri  Krishna .  Madhav and Udhav are names  given to   Sri Krishna and his  friend  from Yadava Clan . Uddhava was the son of Devabhaga, Vasudeva’s brother. Born and raised in Mathura, Uddhava was a great intellectual, educated by Brihaspati ( His Guru ). He was among the first Yadava to befriend Sri  Krishna when the latter was brought by Kansa to Mathura from Vrindavan.

 This is a Rasleela  sung by Gopis as they Krishna   . Surdass wants to convey feelings of Gopis through this  poem. And Gopis  convey to Udhav  that fate does strange (  out of the ordinary) things in  this world. The opening lines also mean  that quite often , our actions ( *Karma used as Karman ) bring strange results .Gopis believe and trust  Udhav  for he is sure to convey all this to Krishna. .
This is one of the most popular Bhajans of Surdass  attributed to Meera Bai by some people .I need to elaborate.


You may find a fool occupying the throne While a wise Man  begging from door to door for subsistence. How strange it appears that a rivulet  that feeds to smaller number of  living creatures, carries clear and sweet water while an ocean that is magnanimous and is required to support millions , carries tasteless salty water. A Crane   has little  to offer   yet moves with bright feathers while a Koel that sings so sweet and soulful is dark.And look at the Deer;  A gorgeous   creature with beautiful  eyes yet roaming unnoticed in the jungles .

"Udho karman ki gati Nyaari
Nirmal neer ( 1) diya sarita ( 2) ko
Saagar(3) kis vidh   khaari (4)…..
Ujale  pankh  diye Bagule ko
 koyal kis vidh kaari…
Sundar Nayan Diye Mirgan( 5) ko
Ban Ban Phirat Ujaarri ..
 Moorakh  Moorakh  Raaj karat hai 
 Pandit (6) phirat bhikari (7)…"

( Surdass )

(1) Water (2) River (3)Sea (4) Salty  (5) Deer (6) Learned Man  (7)Beggar

Surdaas is intense in  his language and thought .  He was a Blind saint  and  poet  .He is reported to have been born somewhere near Agra  in 15th century. His Poetry is full   SAGUN Bhakti profound in devotion to  Sri Krishna . His language is Braj Basha as spoken in Mathura and Agra belt.

 Sur-saagar ( a collection of 1,25,000 verses in devotion to Sri Krishna)  was  written during the Bhakti Movement of 16th century by saint poet Surdaas.

I love the eloquence and perfection with which  Hindustani  Classical singer  Shoba Gurtoo  sings this composition ..

( Autar Mota ) 

PS

* Karma

Theory of karma has been profoundly enunciated in Bhagwat Geeta , a sacred scripture of Hindus  .Karma is the law of Cause and effect and an integral Part of Hindu Philosophy . In simple terms, A person's actions determine his fruits or results . While doing or thinking about something , human beings create a cause  which is bound to create its effect. Since Hindus believe in life after death ,  they also believe that a Good Karma ( Deeds ) in present life may be rewarding in next Life.And Karma is done as per Dharma (Righteousness ). 

Bhagwat Geeta classifies karma in three categories .The satvik karma, which is without attachment, selfless and for the benefit of others; the rajasik karma, which is selfish where the focus is on gains for oneself; and the tamasik karma, which is undertaken without heed to consequences, and is supremely selfish and savage.



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Monday, October 3, 2016

FIVE POEMS OF KAJAL AHMED KURDISH POET , WRITER AND JOURNALIST


                                                                               

(
" Handful of Salt' deals with issues of lost homeland. exile, love, betrayal, dedication and corruption. This is a beautiful poetic collection by Kajal Ahmed )                                                                                    
      
KAJAL AHMED (born 1967) 
 
" To be Kurdish is to be perpetually in exile." 


"Kurds have genocide, ethnic cleansing, rich history, culture and their unique mother-tongue”

 
 
The Kurds are one of the indigenous peoples of the Mesopotamian plains and the highlands in what is now south-eastern Turkey, north-eastern Syria, northern Iraq, north-western Iran and south-western Armenia. The Kurdish people have survived many military conflicts, suppression, persecution and banishments from their motherland. Their domain got divided between Turkey, Iraq, Iran, Armenia, and Syria. The Kurdish ethnic group is the largest in the world without its own country. They have been driven to seek refuge and asylum in many countries including Europe and the US. Not considered full citizens anywhere, they have been demanding “Kurdistan” where they could live in peace and protect their unique culture, ethnicity, traditions, and language.
 
In their exile, the Kurds believe in creating a sense of nationhood. For this, they turn to poetry. For them, poetry remains a reliable method of cultural continuity and transmission. They take great pride in their language, culture, and literature. 

 
Kajal Ahmed is a well known journalist, writer and modern Kurdish poet. She was born in 1967 at Kirkuk in Iraq. Her poems have been translated into Arabic, Turkish, Norwegian and English. She is also well known in the world of journalism writing essentially on issues concerning women , war, suffering humanity ,human displacement , exile and refugees . She is known for her modern outlook and beautiful poetic imagery. Her poetry is bold , poignant and modern in every sense. In her poems, Kajal Ahmad finds subtle parallels between her oppression as a woman in a patriarchal society and her subjugation as a Kurd in Iraq. Her writings demonstrate her commitment towards Kurdish culture and its preservation , her motherland and gender equality.

For about ten years, she edited the "Patriotic Union of Kurdistan" , a newspaper that propagated values of nationalism, social democracy and secularism. It was published from Sulaymaniyah ,Iraq .

 
Along with some female Kurdish poets and writers including Dr Choman Hardi (born 1974 ) , Najiba Ahmad( born 1954) , Nezend Begikhani (b. 1964), and Mahabad Qaradaghi (b. 1966) , she is regarded as a prominent contributor to the development of modern Kurdish literature. She lives and works in Sulaimaniya, Iraq.
 
In her popular poem Birds , Kajal refers to the Kurds the world over as birds who had to leave their homeland in Iraq under most tragic circumstances and who are always building new nests and flying from country to country. I quote a sample of her poems :-
 
(1)
( Birds )
 
by Kajal Ahmad
 
According to the latest classification,
Kurds now belong to a species of bird
which is why, across the torn, yellowing pages of history,
they are nomads spotted by their caravans.
Yes, Kurds are birds! And even when
there’s nowhere left, no refuge for their pain,
they turn to the illusion of travelling
between the warm and the cold climes
of their homeland. So naturally,
I don’t think it strange that Kurds can fly.
They go from country to country
and still never realise their dreams of settling,
of forming a colony.
They build no nests
and not even on their final landing
do they visit Mewlana to enquire of his health,
or bow down to the dust in the gentle wind, like Nali……
(Translation from Sorani Kurdish by Dr Choman Hardi )
 
(2)
 
(The Fruit-Seller’s Philosophy)
 
My friend! You were like an apricot.
At the first bite,
I spat out the core and crux.
*
My old flame! Sometimes
you're a tangerine,
undressing so spontaneously,
and sometimes you're an apple,
edible
with or without the peel.
*
Neighbour!
You're like a fruit knife.
There's never a time
when you're not
at our dinner table.
But forgive me if I say -
you're a waste of time.
*
Dear homeland, you're like a lemon.
When you are named,
the world's mouth waters
but I get all goosepimply.
*
You, stranger!
I'm sure you're a watermelon.
I won't know what you're really like
till I go through you like a knife.
(Translation from Kurdish by Dr Choman Hardi )
 
(3)
(Were I a Martyr)
 
I want no flowers,
no epoch of union,
no dawn of disunion.
I want no flowers
for I am the loveliest flower.
I want no kisses
if for a true wrist
I must hold some knight –
no epoch of marriage,
no dawn of divorce,
no widow's fever.
I want no kisses
if, along with love, I become a martyr.
I want no tears
over the coffin or me, a corpse.
I want no cherry tree of sympathy
dragged to the walls of my grave,
no flowers or kisses,
no tears or miseries.
Bring nothing.
Hold nothing.
I die as a homeland without a flag, without a voice.
I am grateful.
I want nothing.
I will accept nothing.
(Translated by. Darya Ali and
Alana Marie Levinson-LaBrosse)
 
(4)
( In the country of terror
I love the streets more than men)
 
(excerpts)
 
The street doesn't ask, Where are you now? And where are you
headed, you crazy girl?
The street isn't unjust and commanding.
It doesn't know terror.
Nothing of the street looks like men and
Nothing of men looks like the streets.
It tells me:
Go, cross over me.
Grow up:
Love
Doesn't carry even the smallest load.
The wings of women who fly wilt
When they pass through the neighborhood of loving
An arrogant man of darkness, an ignorant boy.
The jar of life breaks
Without a doubt in the hands of its own heart.
That street —
It was nice to cross it with that someone.
Fate forbid us from loving each other.
My heart flew when I ran with that someone.
He let himself lag
So that he wouldn't pass me, so that I would run ahead of him.
Just one street is enough
For freedom to celebrate and cross over,
For children to cross and go to school,
For boys to look at girls and
For girls to laugh.
A street that carries my name
Should have no sculpture of famous men along its length.
Let it be broad, let it be broad, broad
As my heart.
Let it be empty in the morning and in the evenings
Like the quiet of a poem's house and
Let it be noisy at other times
Like my insides. Lips within lips.
I need a street
Empty of bloodstains,
A street that has never seen
Or known terror.
Let it be flawless, let it be flawless, flawless
Like the sex of these girls that are killed unjustly.
Let it be long, let it be long, long
Like their agony.
On that street,
We are all travelers
But I will remain a traveler.
The quatrains of Nishapur
Will not suddenly trust themselves
And madly drunk with love
Walk arm in arm with me.
 
( Translation by Mewan Nahro
and Alana Marie Levinson-LaBrosse)
 
(5)
(Mirror)
 
The vague mirror of my time
broke because

it made what was small big

and what was big small.
Dictators and monsters filled its face.
Even now as I breathe
its shards pierce the walls of my heart

and instead of sweat
I leak glass.
 
( Translation by ..Darya Ali
and Alana Marie Levinson-LaBrosse)
 
( Avtar Mota )
 
Creative Commons License

CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.
Based on a work at http:\\autarmota.blogspot.com\.