Showing posts with label History. Show all posts
Showing posts with label History. Show all posts

Nov 21, 2010

An Outpost of Progress - Joseph Conrad

"An Outpost of Progress" is an poignant short story by Joseph Conrad (the famous author of the "Heart of Darkness") written in July 1896 and is based in part on the author's own experience of being Congo. A wiki entry tells us that "Writing in the heyday of the British Empire, Conrad drew upon his experiences in the French and later the British Merchant Navy to create short stories and novels that reflect aspects of a worldwide empire while also plumbing the depths of the human soul."

I was introduced to this story by a professor in an undergrad class. Drawing from this story and a couple of other sources, I wrote a piece on the 'mentalities of the colonizers and colonized', which, unfortunately, I can't find right now. But I distinctively remember this story leaving an enduring impression on me.

Image source.

An Outpost of Progress
by Joseph Conrad

I

There were two white men in charge of the trading station. Kayerts, the chief, was short and fat; Carlier, the assistant, was tall, with a large head and a very broad trunk perched upon a long pair of thin legs. The third man on the staff was a Sierra Leone nigger, who maintained that his name was Henry Price. However, for some reason or other, the natives down the river had given him the name of Makola, and it stuck to him through all his wanderings about the country. He spoke English and French with a warbling accent, wrote a beautiful hand, understood bookkeeping, and cherished in his innermost heart the worship of evil spirits. His wife was a negress from Loanda, very large and very noisy. Three children rolled about in sunshine before the door of his low, shed-like dwelling. Makola, taciturn and impenetrable, despised the two white men. He had charge of a small clay storehouse with a dried-grass roof, and pretended to keep a correct account of beads, cotton cloth, red kerchiefs, brass wire, and other trade goods it contained. Besides the storehouse and Makola's hut, there was only one large building in the cleared ground of the station. It was built neatly of reeds, with a verandah on all the four sides. There were three rooms in it. The one in the middle was the living-room, and had two rough tables and a few stools in it. The other two were the bedrooms for the white men. Each had a bedstead and a mosquito net for all furniture. The plank floor was littered with the belongings of the white men; open half-empty boxes, torn wearing apparel, old boots; all the things dirty, and all the things broken, that accumulate mysteriously round untidy men. There was also another dwelling-place some distance away from the buildings. In it, under a tall cross much out of the perpendicular, slept the man who had seen the beginning of all this; who had planned and had watched the construction of this outpost of progress. He had been, at home, an unsuccessful painter who, weary of pursuing fame on an empty stomach, had gone out there through high protections. He had been the first chief of that station. Makola had watched the energetic artist die of fever in the just finished house with his usual kind of "I told you so" indifference. Then, for a time, he dwelt alone with his family, his account books, and the Evil Spirit that rules the lands under the equator. He got on very well with his god. Perhaps he had propitiated him by a promise of more white men to play with, by and by. At any rate the director of the Great Trading Company, coming up in a steamer that resembled an enormous sardine box with a flat-roofed shed erected on it, found the station in good order, and Makola as usual quietly diligent. The director had the cross put up over the first agent's grave, and appointed Kayerts to the post. Carlier was told off as second in charge. The director was a man ruthless and efficient, who at times, but very imperceptibly, indulged in grim humour. He made a speech to Kayerts and Carlier, pointing out to them the promising aspect of their station. The nearest trading-post was about three hundred miles away. It was an exceptional opportunity for them to distinguish themselves and to earn percentages on the trade. This appointment was a favour done to beginners. Kayerts was moved almost to tears by his director's kindness. He would, he said, by doing his best, try to justify the flattering confidence, &c., &c. Kayerts had been in the Administration of the Telegraphs, and knew how to express himself correctly. Carlier, an ex-non-commissioned officer of cavalry in an army guaranteed from harm by several European Powers, was less impressed. If there were commissions to get, so much the better; and, trailing a sulky glance over the river, the forests, the impenetrable bush that seemed to cut off the station from the rest of the world, he muttered between his teeth, "We shall see, very soon."

Next day, some bales of cotton goods and a few cases of provisions having been thrown on shore, the sardine-box steamer went off, not to return for another six months. On the deck the director touched his cap to the two agents, who stood on the bank waving their hats, and turning to an old servant of the Company on his passage to headquarters, said, "Look at those two imbeciles. They must be mad at home to send me such specimens. I told those fellows to plant a vegetable garden, build new storehouses and fences, and construct a landing-stage. I bet nothing will be done! They won't know how to begin. I always thought the station on this river useless, and they just fit the station!"

"They will form themselves there," said the old stager with a quiet smile.

"At any rate, I am rid of them for six months," retorted the director.

The two men watched the steamer round the bend, then, ascending arm in arm the slope of the bank, returned to the station. They had been in this vast and dark country only a very short time, and as yet always in the midst of other white men, under the eye and guidance of their superiors. And now, dull as they were to the subtle influences of surroundings, they felt themselves very much alone, when suddenly left unassisted to face the wilderness; a wilderness rendered more strange, more incomprehensible by the mysterious glimpses of the vigorous life it contained. They were two perfectly insignificant and incapable individuals, whose existence is only rendered possible through the high organization of civilized crowds. Few men realize that their life, the very essence of their character, their capabilities and their audacities, are only the expression of their belief in the safety of their surroundings. The courage, the composure, the confidence; the emotions and principles; every great and every insignificant thought belongs not to the individual but to the crowd: to the crowd that believes blindly in the irresistible force of its institutions and of its morals, in the power of its police and of its opinion. But the contact with pure unmitigated savagery, with primitive nature and primitive man, brings sudden and profound trouble into the heart. To the sentiment of being alone of one's kind, to the clear perception of the loneliness of one's thoughts, of one's sensations--to the negation of the habitual, which is safe, there is added the affirmation of the unusual, which is dangerous; a suggestion of things vague, uncontrollable, and repulsive, whose discomposing intrusion excites the imagination and tries the civilized nerves of the foolish and the wise alike.

Kayerts and Carlier walked arm in arm, drawing close to one another as children do in the dark; and they had the same, not altogether unpleasant, sense of danger which one half suspects to be imaginary. They chatted persistently in familiar tones. "Our station is prettily situated," said one. The other assented with enthusiasm, enlarging volubly on the beauties of the situation. Then they passed near the grave. "Poor devil!" said Kayerts. "He died of fever, didn't he?" muttered Carlier, stopping short. "Why," retorted Kayerts, with indignation, "I've been told that the fellow exposed himself recklessly to the sun. The climate here, everybody says, is not at all worse than at home, as long as you keep out of the sun. Do you hear that, Carlier? I am chief here, and my orders are that you should not expose yourself to the sun!" He assumed his superiority jocularly, but his meaning was serious. The idea that he would, perhaps, have to bury Carlier and remain alone, gave him an inward shiver. He felt suddenly that this Carlier was more precious to him here, in the centre of Africa, than a brother could be anywhere else. Carlier, entering into the spirit of the thing, made a military salute and answered in a brisk tone, "Your orders shall be attended to, chief!" Then he burst out laughing, slapped Kayerts on the back and shouted, "We shall let life run easily here! Just sit still and gather in the ivory those savages will bring. This country has its good points, after all!" They both laughed loudly while Carlier thought: "That poor Kayerts; he is so fat and unhealthy. It would be awful if I had to bury him here. He is a man I respect." . . . Before they reached the verandah of their house they called one another "my dear fellow."

The first day they were very active, pottering about with hammers and nails and red calico, to put up curtains, make their house habitable and pretty; resolved to settle down comfortably to their new life. For them an impossible task. To grapple effectually with even purely material problems requires more serenity of mind and more lofty courage than people generally imagine. No two beings could have been more unfitted for such a struggle. Society, not from any tenderness, but because of its strange needs, had taken care of those two men, forbidding them all independent thought, all initiative, all departure from routine; and forbidding it under pain of death. They could only live on condition of being machines. And now, released from the fostering care of men with pens behind the ears, or of men with gold lace on the sleeves, they were like those lifelong prisoners who, liberated after many years, do not know what use to make of their freedom. They did not know what use to make of their faculties, being both, through want of practice, incapable of independent thought.

At the end of two months Kayerts often would say, "If it was not for my Melie, you wouldn't catch me here." Melie was his daughter. He had thrown up his post in the Administration of the Telegraphs, though he had been for seventeen years perfectly happy there, to earn a dowry for his girl. His wife was dead, and the child was being brought up by his sisters. He regretted the streets, the pavements, the cafes, his friends of many years; all the things he used to see, day after day; all the thoughts suggested by familiar things--the thoughts effortless, monotonous, and soothing of a Government clerk; he regretted all the gossip, the small enmities, the mild venom, and the little jokes of Government offices. "If I had had a decent brother- in-law," Carlier would remark, "a fellow with a heart, I would not be here." He had left the army and had made himself so obnoxious to his family by his laziness and impudence, that an exasperated brother-in-law had made superhuman efforts to procure him an appoint- ment in the Company as a second-class agent. Having not a penny in the world he was compelled to accept this means of livelihood as soon as it became quite clear to him that there was nothing more to squeeze out of his relations. He, like Kayerts, regretted his old life. He regretted the clink of sabre and spurs on a fine afternoon, the barrack-room witticisms, the girls of garrison towns; but, besides, he had also a sense of grievance. He was evidently a much ill-used man. This made him moody, at times. But the two men got on well together in the fellowship of their stupidity and laziness. Together they did nothing, absolutely nothing, and enjoyed the sense of the idleness for which they were paid. And in time they came to feel something resembling affection for one another.

They lived like blind men in a large room, aware only of what came in contact with them (and of that only imperfectly), but unable to see the general aspect of things. The river, the forest, all the great land throbbing with life, were like a great emptiness. Even the brilliant sunshine disclosed nothing intelligible. Things appeared and disappeared before their eyes in an unconnected and aimless kind of way. The river seemed to come from nowhere and flow nowhither. It flowed through a void. Out of that void, at times, came canoes, and men with spears in their hands would suddenly crowd the yard of the station. They were naked, glossy black, ornamented with snowy shells and glistening brass wire, perfect of limb. They made an uncouth babbling noise when they spoke, moved in a stately manner, and sent quick, wild glances out of their startled, never-resting eyes. Those warriors would squat in long rows, four or more deep, before the verandah, while their chiefs bargained for hours with Makola over an elephant tusk. Kayerts sat on his chair and looked down on the proceedings, understanding nothing. He stared at them with his round blue eyes, called out to Carlier, "Here, look! look at that fellow there--and that other one, to the left. Did you ever such a face? Oh, the funny brute!"

Carlier, smoking native tobacco in a short wooden pipe, would swagger up twirling his moustaches, and surveying the warriors with haughty indulgence, would say--

"Fine animals. Brought any bone? Yes? It's not any too soon. Look at the muscles of that fellow third from the end. I wouldn't care to get a punch on the nose from him. Fine arms, but legs no good below the knee. Couldn't make cavalry men of them." And after glancing down complacently at his own shanks, he always concluded: "Pah! Don't they stink! You, Makola! Take that herd over to the fetish" (the storehouse was in every station called the fetish, perhaps because of the spirit of civilization it contained) "and give them up some of the rubbish you keep there. I'd rather see it full of bone than full of rags."

Kayerts approved.

"Yes, yes! Go and finish that palaver over there, Mr. Makola. I will come round when you are ready, to weigh the tusk. We must be careful." Then turning to his companion: "This is the tribe that lives down the river; they are rather aromatic. I remember, they had been once before here. D'ye hear that row? What a fellow has got to put up with in this dog of a country! My head is split."

Such profitable visits were rare. For days the two pioneers of trade and progress would look on their empty courtyard in the vibrating brilliance of vertical sunshine. Below the high bank, the silent river flowed on glittering and steady. On the sands in the middle of the stream, hippos and alligators sunned themselves side by side. And stretching away in all directions, surrounding the insignificant cleared spot of the trading post, immense forests, hiding fateful complications of fantastic life, lay in the eloquent silence of mute greatness. The two men understood nothing, cared for nothing but for the passage of days that separated them from the steamer's return. Their predecessor had left some torn books. They took up these wrecks of novels, and, as they had never read anything of the kind before, they were surprised and amused. Then during long days there were interminable and silly discussions about plots and personages. In the centre of Africa they made acquaintance of Richelieu and of d'Artagnan, of Hawk's Eye and of Father Goriot, and of many other people. All these imaginary personages became subjects for gossip as if they had been living friends. They discounted their virtues, suspected their motives, decried their successes; were scandalized at their duplicity or were doubtful about their courage. The accounts of crimes filled them with indignation, while tender or pathetic passages moved them deeply. Carlier cleared his throat and said in a soldierly voice, "What nonsense!" Kayerts, his round eyes suffused with tears, his fat cheeks quivering, rubbed his bald head, and declared. "This is a splendid book. I had no idea there were such clever fellows in the world." They also found some old copies of a home paper. That print discussed what it was pleased to call "Our Colonial Expansion" in high-flown language. It spoke much of the rights and duties of civilization, of the sacredness of the civilizing work, and extolled the merits of those who went about bringing light, and faith and commerce to the dark places of the earth. Carlier and Kayerts read, wondered, and began to think better of themselves. Carlier said one evening, waving his hand about, "In a hundred years, there will be perhaps a town here. Quays, and warehouses, and barracks, and--and--billiard-rooms. Civilization, my boy, and virtue--and all. And then, chaps will read that two good fellows, Kayerts and Carlier, were the first civilized men to live in this very spot!" Kayerts nodded, "Yes, it is a consolation to think of that." They seemed to forget their dead predecessor; but, early one day, Carlier went out and replanted the cross firmly. "It used to make me squint whenever I walked that way," he explained to Kayerts over the morning coffee. "It made me squint, leaning over so much. So I just planted it upright. And solid, I promise you! I suspended myself with both hands to the cross-piece. Not a move. Oh, I did that properly."

At times Gobila came to see them. Gobila was the chief of the neighbouring villages. He was a gray-headed savage, thin and black, with a white cloth round his loins and a mangy panther skin hanging over his back. He came up with long strides of his skeleton legs, swinging a staff as tall as himself, and, entering the common room of the station, would squat on his heels to the left of the door. There he sat, watching Kayerts, and now and then making a speech which the other did not understand. Kayerts, without interrupting his occupation, would from time to time say in a friendly manner: "How goes it, you old image?" and they would smile at one another. The two whites had a liking for that old and incomprehensible creature, and called him Father Gobila. Gobila's manner was paternal, and he seemed really to love all white men. They all appeared to him very young, indistinguishably alike (except for stature), and he knew that they were all brothers, and also immortal. The death of the artist, who was the first white man whom he knew intimately, did not disturb this belief, because he was firmly convinced that the white stranger had pretended to die and got himself buried for some mysterious purpose of his own, into which it was useless to inquire. Perhaps it was his way of going home to his own country? At any rate, these were his brothers, and he transferred his absurd affection to them. They returned it in a way. Carlier slapped him on the back, and recklessly struck off matches for his amusement. Kayerts was always ready to let him have a sniff at the ammonia bottle. In short, they behaved just like that other white creature that had hidden itself in a hole in the ground. Gobila considered them attentively. Perhaps they were the same being with the other--or one of them was. He couldn't decide--clear up that mystery; but he remained always very friendly. In consequence of that friendship the women of Gobila's village walked in single file through the reedy grass, bringing every morning to the station, fowls, and sweet potatoes, and palm wine, and sometimes a goat. The Company never provisions the stations fully, and the agents required those local supplies to live. They had them through the good-will of Gobila, and lived well. Now and then one of them had a bout of fever, and the other nursed him with gentle devotion. They did not think much of it. It left them weaker, and their appearance changed for the worse. Carlier was hollow-eyed and irritable. Kayerts showed a drawn, flabby face above the rotundity of his stomach, which gave him a weird aspect. But being constantly together, they did not notice the change that took place gradually in their appearance, and also in their dispositions.

Five months passed in that way.

Then, one morning, as Kayerts and Carlier, lounging in their chairs under the verandah, talked about the approaching visit of the steamer, a knot of armed men came out of the forest and advanced towards the station. They were strangers to that part of the country. They were tall, slight, draped classically from neck to heel in blue fringed cloths, and carried percussion muskets over their bare right shoulders. Makola showed signs of excitement, and ran out of the storehouse (where he spent all his days) to meet these visitors. They came into the courtyard and looked about them with steady, scornful glances. Their leader, a powerful and determined-looking negro with bloodshot eyes, stood in front of the verandah and made a long speech. He gesticulated much, and ceased very suddenly.

There was something in his intonation, in the sounds of the long sentences he used, that startled the two whites. It was like a reminiscence of something not exactly familiar, and yet resembling the speech of civilized men. It sounded like one of those impossible languages which sometimes we hear in our dreams.

"What lingo is that?" said the amazed Carlier. "In the first moment I fancied the fellow was going to speak French. Anyway, it is a different kind of gibberish to what we ever heard."

"Yes," replied Kayerts. "Hey, Makola, what does he say? Where do they come from? Who are they?"

But Makola, who seemed to be standing on hot bricks, answered hurriedly, "I don't know. They come from very far. Perhaps Mrs. Price will understand. They are perhaps bad men."

The leader, after waiting for a while, said something sharply to Makola, who shook his head. Then the man, after looking round, noticed Makola's hut and walked over there. The next moment Mrs. Makola was heard speaking with great volubility. The other strangers--they were six in all--strolled about with an air of ease, put their heads through the door of the storeroom, congregated round the grave, pointed understandingly at the cross, and generally made themselves at home.

"I don't like those chaps--and, I say, Kayerts, they must be from the coast; they've got firearms," observed the sagacious Carlier.

Kayerts also did not like those chaps. They both, for the first time, became aware that they lived in conditions where the unusual may be dangerous, and that there was no power on earth outside of themselves to stand between them and the unusual. They became uneasy, went in and loaded their revolvers. Kayerts said, "We must order Makola to tell them to go away before dark."

The strangers left in the afternoon, after eating a meal prepared for them by Mrs. Makola. The immense woman was excited, and talked much with the visitors. She rattled away shrilly, pointing here and there at the forests and at the river. Makola sat apart and watched. At times he got up and whispered to his wife. He accompanied the strangers across the ravine at the back of the station-ground, and returned slowly looking very thoughtful. When questioned by the white men he was very strange, seemed not to understand, seemed to have forgotten French--seemed to have forgotten how to speak altogether. Kayerts and Carlier agreed that the nigger had had too much palm wine.

There was some talk about keeping a watch in turn, but in the evening everything seemed so quiet and peaceful that they retired as usual. All night they were disturbed by a lot of drumming in the villages. A deep, rapid roll near by would be followed by another far off--then all ceased. Soon short appeals would rattle out here and there, then all mingle together, increase, become vigorous and sustained, would spread out over the forest, roll through the night, unbroken and ceaseless, near and far, as if the whole land had been one immense drum booming out steadily an appeal to heaven. And through the deep and tremendous noise sudden yells that resembled snatches of songs from a madhouse darted shrill and high in discordant jets of sound which seemed to rush far above the earth and drive all peace from under the stars.

Carlier and Kayerts slept badly. They both thought they had heard shots fired during the night--but they could not agree as to the direction. In the morning Makola was gone somewhere. He returned about noon with one of yesterday's strangers, and eluded all Kayerts' attempts to close with him: had become deaf apparently. Kayerts wondered. Carlier, who had been fishing off the bank, came back and remarked while he showed his catch, "The niggers seem to be in a deuce of a stir; I wonder what's up. I saw about fifteen canoes cross the river during the two hours I was there fishing." Kayerts, worried, said, "Isn't this Makola very queer to-day?" Carlier advised, "Keep all our men together in case of some trouble."

II

There were ten station men who had been left by the Director. Those fellows, having engaged themselves to the Company for six months (without having any idea of a month in particular and only a very faint notion of time in general), had been serving the cause of progress for upwards of two years. Belonging to a tribe from a very distant part of the land of darkness and sorrow, they did not run away, naturally supposing that as wandering strangers they would be killed by the inhabitants of the country; in which they were right. They lived in straw huts on the slope of a ravine overgrown with reedy grass, just behind the station buildings. They were not happy, regretting the festive incantations, the sorceries, the human sacrifices of their own land; where they also had parents, brothers, sisters, admired chiefs, respected magicians, loved friends, and other ties supposed generally to be human. Besides, the rice rations served out by the Company did not agree with them, being a food unknown to their land, and to which they could not get used. Consequently they were unhealthy and miserable. Had they been of any other tribe they would have made up their minds to die--for nothing is easier to certain savages than suicide--and so have escaped from the puzzling difficulties of existence. But belonging, as they did, to a warlike tribe with filed teeth, they had more grit, and went on stupidly living through disease and sorrow. They did very little work, and had lost their splendid physique. Carlier and Kayerts doctored them assiduously without being able to bring them back into condition again. They were mustered every morning and told off to different tasks--grass-cutting, fence-building, tree-felling, &c., &c., which no power on earth could induce them to execute efficiently. The two whites had practically very little control over them.

In the afternoon Makola came over to the big house and found Kayerts watching three heavy columns of smoke rising above the forests. "What is that?" asked Kayerts. "Some villages burn," answered Makola, who seemed to have regained his wits. Then he said abruptly: "We have got very little ivory; bad six months' trading. Do you like get a little more ivory?"

"Yes," said Kayerts, eagerly. He thought of percentages which were low.

"Those men who came yesterday are traders from Loanda who have got more ivory than they can carry home. Shall I buy? I know their camp."

"Certainly," said Kayerts. "What are those traders?"

"Bad fellows," said Makola, indifferently. "They fight with people, and catch women and children. They are bad men, and got guns. There is a great disturbance in the country. Do you want ivory?"

"Yes," said Kayerts. Makola said nothing for a while. Then: "Those workmen of ours are no good at all," he muttered, looking round. "Station in very bad order, sir. Director will growl. Better get a fine lot of ivory, then he say nothing."

"I can't help it; the men won't work," said Kayerts. "When will you get that ivory?"

"Very soon," said Makola. "Perhaps to-night. You leave it to me, and keep indoors, sir. I think you had better give some palm wine to our men to make a dance this evening. Enjoy themselves. Work better to-morrow. There's plenty palm wine--gone a little sour."

Kayerts said "yes," and Makola, with his own hands carried big calabashes to the door of his hut. They stood there till the evening, and Mrs. Makola looked into every one. The men got them at sunset. When Kayerts and Carlier retired, a big bonfire was flaring before the men's huts. They could hear their shouts and drumming. Some men from Gobila's village had joined the station hands, and the entertainment was a great success.

In the middle of the night, Carlier waking suddenly, heard a man shout loudly; then a shot was fired. Only one. Carlier ran out and met Kayerts on the verandah. They were both startled. As they went across the yard to call Makola, they saw shadows moving in the night. One of them cried, "Don't shoot! It's me, Price." Then Makola appeared close to them. "Go back, go back, please," he urged, "you spoil all." "There are strange men about," said Carlier. "Never mind; I know," said Makola. Then he whispered, "All right. Bring ivory. Say nothing! I know my business." The two white men reluctantly went back to the house, but did not sleep. They heard footsteps, whispers, some groans. It seemed as if a lot of men came in, dumped heavy things on the ground, squabbled a long time, then went away. They lay on their hard beds and thought: "This Makola is invaluable." In the morning Carlier came out, very sleepy, and pulled at the cord of the big bell. The station hands mustered every morning to the sound of the bell. That morning nobody came. Kayerts turned out also, yawning. Across the yard they saw Makola come out of his hut, a tin basin of soapy water in his hand. Makola, a civilized nigger, was very neat in his person. He threw the soapsuds skilfully over a wretched little yellow cur he had, then turning his face to the agent's house, he shouted from the distance, "All the men gone last night!"

They heard him plainly, but in their surprise they both yelled out together: "What!" Then they stared at one another. "We are in a proper fix now," growled Carlier. "It's incredible!" muttered Kayerts. "I will go to the huts and see," said Carlier, striding off. Makola coming up found Kayerts standing alone.

"I can hardly believe it," said Kayerts, tearfully. "We took care of them as if they had been our children."

"They went with the coast people," said Makola after a moment of hesitation.

"What do I care with whom they went--the ungrateful brutes!" exclaimed the other. Then with sudden suspicion, and looking hard at Makola, he added: "What do you know about it?"

Makola moved his shoulders, looking down on the ground. "What do I know? I think only. Will you come and look at the ivory I've got there? It is a fine lot. You never saw such."

He moved towards the store. Kayerts followed him mechanically, thinking about the incredible desertion of the men. On the ground before the door of the fetish lay six splendid tusks.

"What did you give for it?" asked Kayerts, after surveying the lot with satisfaction.

"No regular trade," said Makola. "They brought the ivory and gave it to me. I told them to take what they most wanted in the station. It is a beautiful lot. No station can show such tusks. Those traders wanted carriers badly, and our men were no good here. No trade, no entry in books: all correct."

Kayerts nearly burst with indignation. "Why!" he shouted, "I believe you have sold our men for these tusks!" Makola stood impassive and silent. "I--I--will--I," stuttered Kayerts. "You fiend!" he yelled out.

"I did the best for you and the Company," said Makola, imperturbably. "Why you shout so much? Look at this tusk."

"I dismiss you! I will report you--I won't look at the tusk. I forbid you to touch them. I order you to throw them into the river. You--you!"

"You very red, Mr. Kayerts. If you are so irritable in the sun, you will get fever and die--like the first chief!" pronounced Makola impressively.

They stood still, contemplating one another with intense eyes, as if they had been looking with effort across immense distances. Kayerts shivered. Makola had meant no more than he said, but his words seemed to Kayerts full of ominous menace! He turned sharply and went away to the house. Makola retired into the bosom of his family; and the tusks, left lying before the store, looked very large and valuable in the sunshine.

Carlier came back on the verandah. "They're all gone, hey?" asked Kayerts from the far end of the common room in a muffled voice. "You did not find anybody?"

"Oh, yes," said Carlier, "I found one of Gobila's people lying dead before the huts--shot through the body. We heard that shot last night."

Kayerts came out quickly. He found his companion staring grimly over the yard at the tusks, away by the store. They both sat in silence for a while. Then Kayerts related his conversation with Makola. Carlier said nothing. At the midday meal they ate very little. They hardly exchanged a word that day. A great silence seemed to lie heavily over the station and press on their lips. Makola did not open the store; he spent the day playing with his children. He lay full-length on a mat outside his door, and the youngsters sat on his chest and clambered all over him. It was a touching picture. Mrs. Makola was busy cooking all day, as usual. The white men made a somewhat better meal in the evening. Afterwards, Carlier smoking his pipe strolled over to the store; he stood for a long time over the tusks, touched one or two with his foot, even tried to lift the largest one by its small end. He came back to his chief, who had not stirred from the verandah, threw himself in the chair and said--

"I can see it! They were pounced upon while they slept heavily after drinking all that palm wine you've allowed Makola to give them. A put-up job! See? The worst is, some of Gobila's people were there, and got carried off too, no doubt. The least drunk woke up, and got shot for his sobriety. This is a funny country. What will you do now?"

"We can't touch it, of course," said Kayerts.

"Of course not," assented Carlier.

"Slavery is an awful thing," stammered out Kayerts in an unsteady voice.

"Frightful--the sufferings," grunted Carlier with conviction.

They believed their words. Everybody shows a respectful deference to certain sounds that he and his fellows can make. But about feelings people really know nothing. We talk with indignation or enthusiasm; we talk about oppression, cruelty, crime, devotion, self-sacrifice, virtue, and we know nothing real beyond the words. Nobody knows what suffering or sacrifice mean--except, perhaps the victims of the mysterious purpose of these illusions.

Next morning they saw Makola very busy setting up in the yard the big scales used for weighing ivory. By and by Carlier said: "What's that filthy scoundrel up to?" and lounged out into the yard. Kayerts followed. They stood watching. Makola took no notice. When the balance was swung true, he tried to lift a tusk into the scale. It was too heavy. He looked up helplessly without a word, and for a minute they stood round that balance as mute and still as three statues. Suddenly Carlier said: "Catch hold of the other end, Makola--you beast!" and together they swung the tusk up. Kayerts trembled in every limb. He muttered, "I say! O! I say!" and putting his hand in his pocket found there a dirty bit of paper and the stump of a pencil. He turned his back on the others, as if about to do something tricky, and noted stealthily the weights which Carlier shouted out to him with unnecessary loudness. When all was over Makola whispered to himself: "The sun's very strong here for the tusks." Carlier said to Kayerts in a careless tone: "I say, chief, I might just as well give him a lift with this lot into the store."

As they were going back to the house Kayerts observed with a sigh: "It had to be done." And Carlier said: "It's deplorable, but, the men being Company's men the ivory is Company's ivory. We must look after it." "I will report to the Director, of course," said Kayerts. "Of course; let him decide," approved Carlier.

At midday they made a hearty meal. Kayerts sighed from time to time. Whenever they mentioned Makola's name they always added to it an opprobrious epithet. It eased their conscience. Makola gave himself a half-holiday, and bathed his children in the river. No one from Gobila's villages came near the station that day. No one came the next day, and the next, nor for a whole week. Gobila's people might have been dead and buried for any sign of life they gave. But they were only mourning for those they had lost by the witchcraft of white men, who had brought wicked people into their country. The wicked people were gone, but fear remained. Fear always remains. A man may destroy everything within himself, love and hate and belief, and even doubt; but as long as he clings to life he cannot destroy fear: the fear, subtle, indestructible, and terrible, that pervades his being; that tinges his thoughts; that lurks in his heart; that watches on his lips the struggle of his last breath. In his fear, the mild old Gobila offered extra human sacrifices to all the Evil Spirits that had taken possession of his white friends. His heart was heavy. Some warriors spoke about burning and killing, but the cautious old savage dissuaded them. Who could foresee the woe those mysterious creatures, if irritated, might bring? They should be left alone. Perhaps in time they would disappear into the earth as the first one had disappeared. His people must keep away from them, and hope for the best.

Kayerts and Carlier did not disappear, but remained above on this earth, that, somehow, they fancied had become bigger and very empty. It was not the absolute and dumb solitude of the post that impressed them so much as an inarticulate feeling that something from within them was gone, something that worked for their safety, and had kept the wilderness from interfering with their hearts. The images of home; the memory of people like them, of men that thought and felt as they used to think and feel, receded into distances made indistinct by the glare of unclouded sunshine. And out of the great silence of the surrounding wilderness, its very hopelessness and savagery seemed to approach them nearer, to draw them gently, to look upon them, to envelop them with a solicitude irresistible, familiar, and disgusting.

Days lengthened into weeks, then into months. Gobila's people drummed and yelled to every new moon, as of yore, but kept away from the station. Makola and Carlier tried once in a canoe to open communications, but were received with a shower of arrows, and had to fly back to the station for dear life. That attempt set the country up and down the river into an uproar that could be very distinctly heard for days. The steamer was late. At first they spoke of delay jauntily, then anxiously, then gloomily. The matter was becoming serious. Stores were running short. Carlier cast his lines off the bank, but the river was low, and the fish kept out in the stream. They dared not stroll far away from the station to shoot. Moreover, there was no game in the impenetrable forest. Once Carlier shot a hippo in the river. They had no boat to secure it, and it sank. When it floated up it drifted away, and Gobila's people secured the carcase. It was the occasion for a national holiday, but Carlier had a fit of rage over it and talked about the necessity of exterminating all the niggers before the country could be made habitable. Kayerts mooned about silently; spent hours looking at the portrait of his Melie. It represented a little girl with long bleached tresses and a rather sour face. His legs were much swollen, and he could hardly walk. Carlier, undermined by fever, could not swagger any more, but kept tottering about, still with a devil-may-care air, as became a man who remembered his crack regiment. He had become hoarse, sarcastic, and inclined to say unpleasant things. He called it "being frank with you." They had long ago reckoned their percentages on trade, including in them that last deal of "this infamous Makola." They had also concluded not to say anything about it. Kayerts hesitated at first--was afraid of the Director.

"He has seen worse things done on the quiet," maintained Carlier, with a hoarse laugh. "Trust him! He won't thank you if you blab. He is no better than you or me. Who will talk if we hold our tongues? There is nobody here."

That was the root of the trouble! There was nobody there; and being left there alone with their weakness, they became daily more like a pair of accomplices than like a couple of devoted friends. They had heard nothing from home for eight months. Every evening they said, "To-morrow we shall see the steamer." But one of the Company's steamers had been wrecked, and the Director was busy with the other, relieving very distant and important stations on the main river. He thought that the useless station, and the useless men, could wait. Meantime Kayerts and Carlier lived on rice boiled without salt, and cursed the Company, all Africa, and the day they were born. One must have lived on such diet to discover what ghastly trouble the necessity of swallowing one's food may become. There was literally nothing else in the station but rice and coffee; they drank the coffee without sugar. The last fifteen lumps Kayerts had solemnly locked away in his box, together with a half-bottle of Cognac, "in case of sickness," he explained. Carlier approved. "When one is sick," he said, "any little extra like that is cheering."

They waited. Rank grass began to sprout over the courtyard. The bell never rang now. Days passed, silent, exasperating, and slow. When the two men spoke, they snarled; and their silences were bitter, as if tinged by the bitterness of their thoughts.

One day after a lunch of boiled rice, Carlier put down his cup untasted, and said: "Hang it all! Let's have a decent cup of coffee for once. Bring out that sugar, Kayerts!"

"For the sick," muttered Kayerts, without looking up.

"For the sick," mocked Carlier. "Bosh! . . . Well! I am sick."

"You are no more sick than I am, and I go without," said Kayerts in a peaceful tone.

"Come! out with that sugar, you stingy old slave-dealer."

Kayerts looked up quickly. Carlier was smiling with marked insolence. And suddenly it seemed to Kayerts that he had never seen that man before. Who was he? He knew nothing about him. What was he capable of? There was a surprising flash of violent emotion within him, as if in the presence of something undreamt-of, dangerous, and final. But he managed to pronounce with composure--

"That joke is in very bad taste. Don't repeat it."

"Joke!" said Carlier, hitching himself forward on his seat. "I am hungry--I am sick--I don't joke! I hate hypocrites. You are a hypocrite. You are a slave-dealer. I am a slave-dealer. There's nothing but slave-dealers in this cursed country. I mean to have sugar in my coffee to-day, anyhow!"

"I forbid you to speak to me in that way," said Kayerts with a fair show of resolution.

"You!--What?" shouted Carlier, jumping up.

Kayerts stood up also. "I am your chief," he began, trying to master the shakiness of his voice.

"What?" yelled the other. "Who's chief? There's no chief here. There's nothing here: there's nothing but you and I. Fetch the sugar--you pot-bellied ass."

"Hold your tongue. Go out of this room," screamed Kayerts. "I dismiss you--you scoundrel!"

Carlier swung a stool. All at once he looked dangerously in earnest. "You flabby, good-for-nothing civilian--take that!" he howled.

Kayerts dropped under the table, and the stool struck the grass inner wall of the room. Then, as Carlier was trying to upset the table, Kayerts in desperation made a blind rush, head low, like a cornered pig would do, and over-turning his friend, bolted along the verandah, and into his room. He locked the door, snatched his revolver, and stood panting. In less than a minute Carlier was kicking at the door furiously, howling, "If you don't bring out that sugar, I will shoot you at sight, like a dog. Now then--one--two--three. You won't? I will show you who's the master."

Kayerts thought the door would fall in, and scrambled through the square hole that served for a window in his room. There was then the whole breadth of the house between them. But the other was apparently not strong enough to break in the door, and Kayerts heard him running round. Then he also began to run laboriously on his swollen legs. He ran as quickly as he could, grasping the revolver, and unable yet to understand what was happening to him. He saw in succession Makola's house, the store, the river, the ravine, and the low bushes; and he saw all those things again as he ran for the second time round the house. Then again they flashed past him. That morning he could not have walked a yard without a groan.

And now he ran. He ran fast enough to keep out of sight of the other man.

Then as, weak and desperate, he thought, "Before I finish the next round I shall die," he heard the other man stumble heavily, then stop. He stopped also. He had the back and Carlier the front of the house, as before. He heard him drop into a chair cursing, and suddenly his own legs gave way, and he slid down into a sitting posture with his back to the wall. His mouth was as dry as a cinder, and his face was wet with perspiration--and tears. What was it all about? He thought it must be a horrible illusion; he thought he was dreaming; he thought he was going mad! After a while he collected his senses. What did they quarrel about? That sugar! How absurd! He would give it to him--didn't want it himself. And he began scrambling to his feet with a sudden feeling of security. But before he had fairly stood upright, a commonsense reflection occurred to him and drove him back into despair. He thought: "If I give way now to that brute of a soldier, he will begin this horror again to-morrow--and the day after--every day--raise other pretensions, trample on me, torture me, make me his slave--and I will be lost! Lost! The steamer may not come for days--may never come." He shook so that he had to sit down on the floor again. He shivered forlornly. He felt he could not, would not move any more. He was completely distracted by the sudden perception that the position was without issue--that death and life had in a moment become equally difficult and terrible.

All at once he heard the other push his chair back; and he leaped to his feet with extreme facility. He listened and got confused. Must run again! Right or left? He heard footsteps. He darted to the left, grasping his revolver, and at the very same instant, as it seemed to him, they came into violent collision. Both shouted with surprise. A loud explosion took place between them; a roar of red fire, thick smoke; and Kayerts, deafened and blinded, rushed back thinking: "I am hit--it's all over." He expected the other to come round--to gloat over his agony. He caught hold of an upright of the roof--"All over!" Then he heard a crashing fall on the other side of the house, as if somebody had tumbled headlong over a chair--then silence. Nothing more happened. He did not die. Only his shoulder felt as if it had been badly wrenched, and he had lost his revolver. He was disarmed and helpless! He waited for his fate. The other man made no sound. It was a stratagem. He was stalking him now! Along what side? Perhaps he was taking aim this very minute!

After a few moments of an agony frightful and absurd, he decided to go and meet his doom. He was prepared for every surrender. He turned the corner, steadying himself with one hand on the wall; made a few paces, and nearly swooned. He had seen on the floor, protruding past the other corner, a pair of turned-up feet. A pair of white naked feet in red slippers. He felt deadly sick, and stood for a time in profound darkness. Then Makola appeared before him, saying quietly: "Come along, Mr. Kayerts. He is dead." He burst into tears of gratitude; a loud, sobbing fit of crying. After a time he found himself sitting in a chair and looking at Carlier, who lay stretched on his back. Makola was kneeling over the body.

"Is this your revolver?" asked Makola, getting up.

"Yes," said Kayerts; then he added very quickly, "He ran after me to shoot me--you saw!"

"Yes, I saw," said Makola. "There is only one revolver; where's his?"

"Don't know," whispered Kayerts in a voice that had become suddenly very faint.

"I will go and look for it," said the other, gently. He made the round along the verandah, while Kayerts sat still and looked at the corpse. Makola came back empty-handed, stood in deep thought, then stepped quietly into the dead man's room, and came out directly with a revolver, which he held up before Kayerts. Kayerts shut his eyes. Everything was going round. He found life more terrible and difficult than death. He had shot an unarmed man.

After meditating for a while, Makola said softly, pointing at the dead man who lay there with his right eye blown out--

"He died of fever." Kayerts looked at him with a stony stare. "Yes," repeated Makola, thoughtfully, stepping over the corpse, "I think he died of fever. Bury him to-morrow."

And he went away slowly to his expectant wife, leaving the two white men alone on the verandah.

Night came, and Kayerts sat unmoving on his chair. He sat quiet as if he had taken a dose of opium. The violence of the emotions he had passed through produced a feeling of exhausted serenity. He had plumbed in one short afternoon the depths of horror and despair, and now found repose in the conviction that life had no more secrets for him: neither had death! He sat by the corpse thinking; thinking very actively, thinking very new thoughts. He seemed to have broken loose from himself altogether. His old thoughts, convictions, likes and dislikes, things he respected and things he abhorred, appeared in their true light at last! Appeared contemptible and childish, false and ridiculous. He revelled in his new wisdom while he sat by the man he had killed. He argued with himself about all things under heaven with that kind of wrong-headed lucidity which may be observed in some lunatics. Incidentally he reflected that the fellow dead there had been a noxious beast anyway; that men died every day in thousands; perhaps in hundreds of thousands--who could tell?--and that in the number, that one death could not possibly make any difference; couldn't have any importance, at least to a thinking creature. He, Kayerts, was a thinking creature. He had been all his life, till that moment, a believer in a lot of nonsense like the rest of mankind--who are fools; but now he thought! He knew! He was at peace; he was familiar with the highest wisdom! Then he tried to imagine himself dead, and Carlier sitting in his chair watching him; and his attempt met with such unexpected success, that in a very few moments he became not at all sure who was dead and who was alive. This extraordinary achievement of his fancy startled him, however, and by a clever and timely effort of mind he saved himself just in time from becoming Carlier. His heart thumped, and he felt hot all over at the thought of that danger. Carlier! What a beastly thing! To compose his now disturbed nerves--and no wonder!--he tried to whistle a little. Then, suddenly, he fell asleep, or thought he had slept; but at any rate there was a fog, and somebody had whistled in the fog.

He stood up. The day had come, and a heavy mist had descended upon the land: the mist penetrating, enveloping, and silent; the morning mist of tropical lands; the mist that clings and kills; the mist white and deadly, immaculate and poisonous. He stood up, saw the body, and threw his arms above his head with a cry like that of a man who, waking from a trance, finds himself immured forever in a tomb. "Help! . . . . My God!"

A shriek inhuman, vibrating and sudden, pierced like a sharp dart the white shroud of that land of sorrow. Three short, impatient screeches followed, and then, for a time, the fog-wreaths rolled on, undisturbed, through a formidable silence. Then many more shrieks, rapid and piercing, like the yells of some exasperated and ruthless creature, rent the air. Progress was calling to Kayerts from the river. Progress and civilization and all the virtues. Society was calling to its accomplished child to come, to be taken care of, to be instructed, to be judged, to be condemned; it called him to return to that rubbish heap from which he had wandered away, so that justice could be done.

Kayerts heard and understood. He stumbled out of the verandah, leaving the other man quite alone for the first time since they had been thrown there together. He groped his way through the fog, calling in his ignorance upon the invisible heaven to undo its work. Makola flitted by in the mist, shouting as he ran--

"Steamer! Steamer! They can't see. They whistle for the station. I go ring the bell. Go down to the landing, sir. I ring."

He disappeared. Kayerts stood still. He looked upwards; the fog rolled low over his head. He looked round like a man who has lost his way; and he saw a dark smudge, a cross-shaped stain, upon the shifting purity of the mist. As he began to stumble towards it, the station bell rang in a tumultuous peal its answer to the impatient clamour of the steamer.

The Managing Director of the Great Civilizing Company (since we know that civilization follows trade) landed first, and incontinently lost sight of the steamer. The fog down by the river was exceedingly dense; above, at the station, the bell rang unceasing and brazen.

The Director shouted loudly to the steamer:

"There is nobody down to meet us; there may be something wrong, though they are ringing. You had better come, too!"

And he began to toil up the steep bank. The captain and the engine-driver of the boat followed behind. As they scrambled up the fog thinned, and they could see their Director a good way ahead. Suddenly they saw him start forward, calling to them over his shoulder:--"Run! Run to the house! I've found one of them. Run, look for the other!"

He had found one of them! And even he, the man of varied and startling experience, was somewhat discomposed by the manner of this finding. He stood and fumbled in his pockets (for a knife) while he faced Kayerts, who was hanging by a leather strap from the cross. He had evidently climbed the grave, which was high and narrow, and after tying the end of the strap to the arm, had swung himself off. His toes were only a couple of inches above the ground; his arms hung stiffly down; he seemed to be standing rigidly at attention, but with one purple cheek playfully posed on the shoulder. And, irreverently, he was putting out a swollen tongue at his Managing Director.

Feb 1, 2010

On History and Historiography

For sometime I wanted to list down articles and books related to the themes that I am interested in. Basically, a bibliography with titles that I have found useful or that I have read good reviews about and want to read soon. It's going to be a list of personal favorites, not a comprehensive list on the subject.

I start with Philosophy of History and Historiography in this post.

First, a quick note on how I distinguish the two. The philosophy of history, as it is understand here, is an attempt to find patterns and causes in social and historical changes. Historiography is about ways of writing history. It's about interrogating the research methodologies and social perspectives that inform selection of data, focus on certain historical agents (and not others), and questions that a historian/historical-sociologist pursues. The two - Philosophy of History and Historiography - are analytically separate enterprises, but closely related.

So, for example, Ibn Khaldun starts his "The Muqaddimah" with a critical appraisal of the history-writing of his time and proposes to present his own method, which he claims was based on ilm al-'Umran (Science of Population or Civilization). He outlines that science in 'The Muqaddimah' (the 'Prologue' to his Grand History, written in multiple volumes). The science was informed by his realistic and careful reading of history (realistic in terms of trying to find objective causes in history). He identified tribes and tribal solidarities as the core principle of social organization of his time and as a primary agent of historical change. His narrative focused on tribal groups to explain the rise and fall of dynasties.

The below list is in no ranked order:

"Trends of History in Qur'an" by Muhammad Baqir Sadr (Book, Online)

"The Muqaddimah" by Ibn Khaldun (Book, Online)

"On the Sociology of Islam" by Ali Shariati (Book, Citation)

"Social and Historical Change" by Murtaza Mutahhari (Book, Citation. Many parts are available Online. See "Man and Universe", Chapter V - "Society and History")

"On the Plight of the Oppressed People" by Ali Shariati (Article/Speech, Online)

"Marxism and other Western Fallacies" by Ali Shariati (Book, Citation)

"What is History?" by E. H. Carr (Book, Citation)

"Orientalism" by Edward Said (Book, Citation)

"Silencing the Past" by Michel-Rolph Trouillot (Book, Citation)

"Event, Metaphor, Memory: Chauri Chaura, 1922-1992" by Shahid Amin (Book, Citation)

"The Holocaust industry: Reflections on the Exploitation of Jewish Suffering" by Norman G. Finkelstein (Book, Citation)

"Remembering partition: violence, nationalism, and history in India" by Gyan Pandey (Book, Citation)

"Provincializing Europe: Postcolonial Thought and Historical Difference" by Dipesh Chakrabarty (Book, Citation)

"The Nation and Its Fragments: Colonial and Postcolonial Histories" by Partha Chatterjee (Book, Citation)

"Futures Past: On the Semantics of Historical Time" by Reinhart Koselleck (Book, Citation)

Historical Metaphors and Mythical Realities" by Marshall David Sahlins (Book, Citation)

"The Protestant Ethic and the Spirit of Capitalism" by Max Weber (Book, Citation)

"Discipline & Punish: The Birth of the Prison" by Michel Foucault (Book, Citation)

"Vision and Method in Historical Sociology" By Theda Skocpol (Book, Citation)

"Big Structures, Large Processes, Huge Comparisons" by Charles Tilly (Book, Citation)

"Logics of History: Social Theory and Social Transformation" by William Hamilton Sewell (Book, Citation)

Jan 8, 2008

KARBALA: THE VOICE OF ISLAMIC CONSCIENCE

In his famous speech, On the Plight of the Oppressed People, Dr. Ali Shariati argues that Islam came as a challenge to the oppressive status quo of the time. But, after the death of the Prophet Mohammad (s), Islam suffered distortion and corruption like the messages of the previous Prophets. Islam was used to enslave helpless people for personal interests and glory of tribal dynasties of Ummayads and Abbasids and others. As Shariati puts it, “I saw the swords which were engraved with verses on holy war. I saw the places for worship. I saw those who prayed. I saw the saintly faces who spoke in the name of spiritual leadership, the Caliphs, and the preservation of the Prophet's traditions. Nevertheless, collectively, they took us into slavery!”

A Reason for Hope

Despite this deviation, in this and other writings, Shariati is optimistic that Islam can still emancipate the struggling humanity from the servitude of Pharaohs of the modern age because its universal message has survived not only in the text but also through the exemplary lives and sacrifices of Ali and Fatima, their children Zainab and Hussain, and Prophet’s companions Abu Zarr and Bilal. Below, I look at how the great sacrifice that Imam Hussain and Syeda Zainab gave on the plains of Karbala (Iraq) became the conscience of Islam.

As soon as Yazid assumed the seat of Caliphate after his father’s death, he demanded that Imam Hussain do his bai’at, that is, pay allegiance to him. Yazid was a tyrant, who was personally corrupt and openly mocked Islam. "If this Ummah is to be tried with a shepherd such as Yazid, then farewell to Islam," Imam Hussain declared at this point. Imam Hussain who was the inheritor of the knowledge and piety of the Prophet and the leader of the Ummah, his allegiance would have blurred the distinction between the true Islam and falsehood. Islam would have become a fatalistic ideology serving the rule of the Ummayads. But Imam Hussain’s response to Yazid’s demand for bai’at became the universal message for all the followers of truth and justice, when he said, ‘Someone like me cannot do a bai’at of someone like him’ (‘mujh jesa, yazid jese kii bai’at nahi kar sakta’), and ‘It is better to die on feet than to live on knees’ (‘zillat kii zindagi se izzat kii maut behtar hai’).

In a will Imam Hussain made before departing from Makkah, he declared: “Indeed, I have not risen up to do mischief, neither as an adventurer, nor to cause corruption and tyranny. I have risen up solely to seek the reform of the Ummah of my grandfather. I want to command what is good and stop what is wrong, and (in this) I follow the conduct of my grandfather and my father, Ali ibn Abi Talib.” Imam Hussain was martyred along with more than 70 companions in Karbala on 10th of Muharram (Ashura) in 61 A.H/ 680 C.E.

After Imam Hussain, his sister Syeda Zainab carried forward his message and spoke in the courts of Kufa and Damascus with such courage and eloquence that reminded people of the eloquence and courage of her mother, Fatima, and father, Ali.

Development of a Movement

Imam Hussain’s revolt was the first one of its kind in the Islamic history. It marked a clear distinction between the true Islam and falsehood, and inspired many movements in the later generations against the Umayyads and Abbasids and other tribal dynasties. Imam Hussain’s revolt became the conscience of Islam that challenged any fatalistic justifications for the tyranny of Yazid and his likes for all times and places.

An equally significant influence of this great sacrifice was the development of a cultural movement within Islam. Analytically separate, but in reality, the political and the cultural are the two facets of the same movement. This cultural movement started with the commemorations of the tragedy of Karbala that continue to this day. Each year, in the month of Muharram, hundreds of thousands of followers and admirers of Hussain come together and remember the great sacrifice. They narrate the tragic accounts and engage in public mourning. Imam Hussain’s struggle is recollected as an archetype movement about the eternal struggle of truth against falsehood in which blood triumphed over sword. These commemorations claim to represent an alternative history of Islam following the demise of the Prophet and a commitment to preserve Islam’s true message through recounting the sacrifices of the noble household of the Prophet.

Over the passage of more than a millennium, a discourse has evolved out of this cultural movement, in prose and poetry, oral as well as written forms, and through an array of symbols and images in different colors in different parts of the world. This is the discourse of human conscience, resistance, and universal justice developed by the survivors of Karbala, Shia Imams, historians, poets, mystics, reformers, and devotees among Shias, Sunnis, and even Non Muslims.

Khwaja Moinuddin Chisti, the Sufi preacher from South Asia, sees Hussain as the savior of Islam:

Shah ast Hussain, Badshah ast Hussain
Deen ast Hussain, Deen Panah ast Hussain
Sar dad, na dad dast, dar dast-e-yazeed
Haqaa key binaey La ila ast Hussain


Hussain is the Master, Hussain is the King
Hussain is Faith, Hussain is Refuge for the Faith
He gave his head but not his hand in Yazid’s hand
Verily Hussain is the foundation of La’Illah.

Muhammad Ali Jauhar, a Sunni reformer and a central figure in the Khilafat Movement in the first half of the twentieth century sees Hussain’s movement in this light:

Haqq o batil ki hai paikar hameha jari
Jo na batil se daren hain vahi Shi’an-e Hussain


The war between truth and falsehood is eternal
Those who are not frightened by falsehood are the partisans of Hussain

At another place, he presents his inspiration from Karbala in these terms:

Qatl-e Hussain asl men marg-e Yazid hai
Islam zinda hota hai har Karbala ke baad


In reality the murder of Hussain is the death of Yazid
Islam is resurrected after every Karbala

Faiz Ahmed Faiz, one of the prominent figures of the Progressive Writers Association (PWA), a literary movement for social justice in South Asia, takes inspiration from Imam Hussain’s sacrifice in these words:

(from a marsiya Faiz wrote)

Jo zulm peh la’nat na kare, aap la’een hai
Jo jabar ka munkir nahi, woh munkire deen hai


He is cursed who imprecates not the oppression
By not negating fatalism/suppression, he negates the religion

Over time these commemoration gatherings have developed some ritualistic aspects that may not be mindful of the underlying purpose of these gatherings. These gatherings nonetheless have retained the message of justice and resistance that serves as a conscience of Islam, and have provided the resource for political resistance against tyrannies in different parts of the world. This should be clear from the symbolic resource that the reformers in South Asia find in the message of Karbala. The Iranian Revolution in 1979 is another example.

These commemorations are much richer than what they appear to the outsiders in media and public observations. Without the underlying meaning, these commemorations would appear as merely a ritualistic street processions. But, for those who understand their purpose and message, these gatherings continue to inspire them and shape their subjectivities and worldview. These commemorations continue to influence the cultural discourse of the Muslim community. It is for this reason that tyrant regimes, like that of Saddam Hussein, wanted to suppress these gatherings. These tyrants, however, always failed due to the devotion and sacrifices of the followers and bearers of this movement over the last 1400 years.

Given its universal character and message, this movement is seen by the followers as the continuation of the struggles of all prophets, from the time of Adam to Mohammad (peace be upon them all). And for the same reason, it is understood as the conscience of all humanity. It is in this light that the mourners recite Ziyarat-e-Waritha (also spelled as, Ziarat-e- Warisa) at the end of each commemoration gathering, in which, with moving sentiments, they describe and testify the greatness of Imam Hussain’s sacrifice for the cause of Allah and make solemn pledge of their support for Imam’s mission:

An excerpt from Ziyarat-e-Waritha:

"Peace be upon you,
O inheritor of Adam, the chosen one of Allah
Peace be upon you,
O inheritor of Nuh, the prophet of Allah
Peace be upon you,
O inheritor of Ibrahim, the beloved friend of Allah
Peace be upon you,
O inheritor of Moosa, who received direct communication from Allah
Peace be upon you,
O inheritor of Muhammad, the beloved friend of Allah
Peace be upon you,
O inheritor of Ali, the commander of the faithful, and beloved of Allah
Peace be upon you,
O son of Muhammad, the chosen,
Peace be upon you,
O son of Ali, the one accepted by Allah,
Peace be upon you,
O son of Fatimah, leader of women in the world,
Peace be upon you,
O son of Khadijah, the great,
Peace be upon you,
O you, the one who will be avenged by Allah, and O son of the one who will be avenged by Allah.
O unique martyr, who was killed mercilessly.
I bear witness that you established the worship of Allah,
And the poor due,
And enjoined man to do good,
And forbade them for doing wrong,
And obeyed Allah and His messenger,
Until death came to you."
------------
Image: Candles lit for Imam Hussain, his household, and companions on "Shame-Ghariban" or "Evening of the Dispossessed". People all over Iran light candles in streets to remember the tragedy of Karbala on the 10th of Muharram.

Dec 30, 2007

Umrao Jan Ada's Pakistan

If you know Urdu and are in touch with Pakistani culture and media, you must know how popular the serialized TV plays are in Pakistan. You might have heard about a recent serialized television play called Umrao Jan Ada, which was aired on Geo TV in 2003. The serial was based on Mirza Hadi Ruswa's early twentieth century Urdu novel with the same title.

In what follows, are excerpts from an article, entitled "The Courtesans in the Living Room," by Kamran Ali, published in the ISIM Review in Spring 2005. The article analyzes the politics behind the recuperation of the Umrao Jan Ada story from the past by the predominantly liberal media for the purpose of influencing the contemporary moral discourse in Pakistan. The below analysis shows that media does more than merely reflecting the ground reality; it actively seeks to construct and mold public opinion in certain directions. The analysis in this article also provides a good example to explore the broader secular-liberal politics in the social and political spheres of the Pakistani society, especially, during the past few years of "enlightenment". I hinted at this politics in an earlier post where I talked about the 'discovery' of Bulleh Shah by our pop culture.

Before you read the excerpts, please do note that my intension in this post is to just highlight the liberal politics and the role of media. I do not intend to get into a discussion about the merits or problems of liberal notions of liberation, justice, and tolerance, and in contrast, what may be the alternative ways of looking at women's status and problems in Pakistan. Also, below is not a summary of the abovementioned article; I am only focusing only on certain aspects.

The Courtesans

"The courtesan (tawaif) has been a stock character in popular South Asian literature and movies. Indeed the “fallen woman” is universal in its appeal among readers of pulp and highbrow fiction. Yet in Pakistani films and literature the courtesan’s character remains intertwined in a morality play and almost always achieves a tragic end (mostly commits suicide), repents for her “wayward” behaviour or, extremely rarely, becomes a sharif bibi (respectable woman), which for a courtesan may be akin to a social death. In contrast, in Rusva’s novel the protagonist not only survives, but becomes a respectable poet and a wealthy patron of art without renouncing her past profession. In this sense the novel is unique in its empathetic treatment of courtesan culture.

"These interventions do put forward an argument for re-evaluating the space of sex workers in contemporary Pakistani society; Geo TV’s initiative can be understood as an extension of this thematic interest in courtesan life by liberal intellectuals. This opening allows Geo to produce Umrao in a country where extra marital sex legally remains a crime against the state and where memories of severe punishment for sexual liaisons under the Hudood Ordinance of the Zia-ul Haq era in the 1980s still resonate among the populace. Unlike the modest reach of the above-mentioned academic works, Geo’s production brought courtesan life into domestic spaces (50 million of 150 million Pakistanis have access to TV) as it also intervened into a debate on morality, sexuality, and gender politics in present day Pakistan. Why, one might ask, have Pakistan’s liberal intelligentsia and feminists chosen at this juncture to depict the life-world of the prostitute and the figure of the courtesan as metaphors to argue for sexual freedom and women’s autonomy?

Inside the Kotha

"As Umrao grows up accomplished in the various skills of courtesan life, she is much sought after by many members of the elite that frequent the kotha. She is eventually “given” for the first time to a respectable Nawab who retains the exclusive right to her company and maintains her through gifts and cash. This man becomes the first of many with whom Umrao is shown to, within the parameters of Pakistan’s censors, have a sustained sexual relationship. There are many twists and turns in the story, but Umrao is always characterized as an extremely sympathetic person — a victim of circumstances beyond her control — with whom the audience can empathize and identify. Periodically the play does remind us that Umrao is a courtesan (with its contemporary connotation of a prostitute) and hence allows for the audience to create a distance from her guilt-free sexual relationships. Yet despite the techniques that the director uses to distance us from the protagonist’s assertive sexual practices—perhaps to satisfy the censor—the audience is constantly exposed to and remains engrossed in Umrao’s various relationships.

In addition, life in the kotha itself is portrayed in extremely women friendly terms. There is camaraderie among the younger women in the household and the audience gets the sense of a caring family. The strongest person in the entire household is the chief courtesan, Khanum, who rules over the household as a deft diplomat who has the power of coercion always at her disposal. The interesting aspect of this household is the secondary and dependent nature of the men. In traditional kothas, as depicted in the serial, men occupied the more subservient roles of servants, doormen, musicians, and instructors. Men, of course, were also wealthy patrons and benefactors. But even they, within this domain, deferred to the immense power that these women wielded in their own space and treated the courtesans as equals.

A Liberal Fantasy of What "Tolerant Islam" Should Look Like

"Further, in contrast to Pakistan’s recent history of rising Islamic radicalism and the Islamization process of the Zia era, the play seeks to display a much more tolerant atmosphere not only in terms of gender relationships, but also in its depiction of Islamic authority. There is a retainer in the kotha, Moulvi Saheb, who is married to the main female servant in the household. Moulvi Saheb teaches Umrao the Quran and religion, literature, and morals. He is portrayed as a man of religion, yet accepts the lifestyle of his surroundings with ease and grace. Similarly, in one episode Umrao runs away with her paramour and ends up in an unknown village after being abandoned. Here she finds the shaykh of the local mosque who generously gives her shelter and then helps her to establish herself as a local courtesan with her own kotha and clientele. These portrayals use the midnineteenth century Muslim society in North India, and its imagined tolerant social space where religious leaders and courtesans could co-exist, to implicitly critique the moral and theological extremism of contemporary life.

The Politics

"The choice of Umrao Jan Ada to argue for women’s liberation and religious tolerance is an intriguing one. Historically modernist Muslim reformers of late nineteenth century opposed Nawabi culture, of which courtesan life was an integral part. Post-1857 Muslim reformers like the author Nazir Ahmed, Sayed Ahmed, the founder of Aligarh Muslim University, and the poet Altaf Husein Hali (inlcluding Deobandi religious reformers) in their writings argued against the extravagance, impiety, and ignorance of the Nawabi era, which according to them was the cause of Muslim backwardness. In contrast they advocated the pursuit of knowledge, piety, and restraint.

"It appears that the female director and script writer of Umrao sought to make an implicit argument against those tendencies of Muslim reformist thought, whether secular or religious (Deobandi), that asked women to distance themselves from the realm of custom which was deemed superstitious, un-Islamic, and irrational. This reformism indeed aided some women to gain more rights within the emerging middle-class household. For example, literacy skills along with modes of reformed behaviour did open spaces for women to articulate their rights in marriage and property. Yet, these gains were at the cost of losing separate spheres of female activity that were condemned by the modern reformists as the realm of the nafs, the area of lack of control and disorder. The creators of this play through their depiction of female spaces, use the mid-nineteenth century milieu to invoke this sense of disorder/sexual themes and link it to an older oral tradition of women’s narrative construction and other forms of popular performances—the arena of reformist attack—to make a more contemporary case for women’s emancipation and equity.

In invoking this past the producers present an alternative narrative of custom, traditional space, and Muslim religious practice. This move to reinvent the past as tolerant and inclusive is linked to a liberal political agenda that is in opposition to an earlier generation of modernist thinkers. Using late-nineteenth century North India as a backdrop, this serial confronts the more homogenizing elements of Islamic politics in Pakistani society; a major political task for liberals in present day Pakistan. The play’s implicit portrayal of a more tolerant and inclusive national entity interestingly enough also relates to President General Musharraf’s propagated rhetoric of a modern, moderate, and Muslim Pakistan. This resonance perhaps allows liberal intellectuals the space to use media outlets to promote agendas of diverse freedoms and tolerance without the fear of state censorship. The long-term implications of this tentative cultural alliance between liberals and the Military junta require a detailed discussion and analysis that cannot be provided here. However, in conclusion I would raise another politically important question that the liberal intelligentsia rarely confronts. As issues of gender equity and tolerant Islam are emphasized in the play, the idiom of this discussion remains within the parameters of high Urdu culture. In this play as in others, the depiction of late nineteenth century North Indian life is depicted as Pakistani Muslim culture and in doing so remains oblivious to extremely vital issues of cultural and linguistic diversity within Pakistan.

The Question of Diversity

"Since Pakistan’s independence in 1947, Urdu’s dominance of the cultural center has bred a sense of exclusion among other linguistic groups (Pashtun, Sindhi, Punjabi, Baluch, among others) hindering the emergence of a national culture that democratically includes the diverse voices and languages present in Pakistani cultural spectrum. Where Geo’s Umrao Jan Ada tackles the issue of female emancipation using North Indian ashraf (respectable Muslim elite) culture, it addresses an audience that is also culturally steeped in other traditions, vernaculars, and cultural ethos. The imposition of nineteenth century high Urdu culture, though in this case ostensibly well meaning, retains within it the hegemonic aspect of centralizing state projects of cultural homogeneity which have continued to undermine the rights of the various linguistic and cultural groups that constitute Pakistan. In this sense the liberal feminist agenda in its attempt to re-interpret “tradition” and Muslim social practice in South Asia, may still be entangled in modernist projects where experiences of specific linguistic groups who have a longer urban history (as in the case with Urdu speakers) takes precedence over practices of other ethnicities. A more inclusive cultural politics may yet require a sensitivity toward the diverse histories of the various peoples who inhabit Pakistan."

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Insightful and provocative, isn't it! I won't comment any further on the above analysis, but would like to point to a useful sociological framework to evaluate the abovementioned politics.

The above analysis helps us identify the different players/groups competing in, what Bourdieu would call, the "cultural field". They each bring their "habitus" (outlook, cultural values, practices) and their capital (ability to influence) to dominate the field. The players in this case are the liberals, the reformist-Islamists, the traditionalists, and the non-Urdu-speaking groups. Depending on a group's capital, as well as support from the adjacent fields (of political and economic, among others), a group is able to gain dominance in the cultural field, if only for sometime. Other groups keep exerting their opposition to resist this dominance, so the dominant group has to continuously invest its energies to maintain its dominance. In the cultural field, it would be through continuously shaping public opinion and cultural discourse.

Now, if we place the different players of the Pakistani cultural politics in this framework, we can see how certain groups were dominant under Zia-ul Haq's regime and how others are under Musharraf's blessings. And how in each episode, the dominant group tried to re-write history and shape cultural discourse, through all available means of reaching out to the people. Print and electronic news and entertainment media is one example. Re-writing textbooks and formation of education boards with set agendas under both regimes is another.

This framework should also help us analyze the competition surrounding the very existential question for Pakistan for the last sixty years: What is Pakistan's identity, who should we - the Pakistanis - identify with in our cultural outlook and practices, or should we have our own unique culture, but who would determine that culture and on what basis, and why should others allow one person or group to do this determination for all others?!!

Dec 26, 2007

We All Need Heroes

I recently came across with Howard Zinn and Rebecca Stefoff's "A Young People's History of the United States." This is a condensed and simplified version of Zinn's classic work with almost the same title and does not miss the insights and dissenting spirit of the original work. This condensed version is aimed at reaching the younger generation.

Wanted to share a quote from the backcover of Volume I:

"We all need heroes, people to admire, to see as examples of how human beings should live. But I prefer to see Bartolomé de Las Casas as a hero, for exposing Columbus's violent behavior against the Indians he encountered in the Bahamas. I prefer to see the Cherokee Indians as heroes, for resisting their removal from the lands on which they lived. To me, it is Mark Twain who is a hero, because he denounced President Theodore Roosevelt after Roosevelt had praised an American general who had massacred hundreds of people in the Phillippines. I consider Helen Keller a hero because she protested against President Woodrow Wilson's decision to send young Americans into the slaughterhouse of the First World War. My point of view, which is critical of war, racism and economic injustice, carries over to the situation we face in the United States today." - Howard Zinn

Related SM Posts:
Thanksgiving or Thanks-Taking
Justice and Resistance

Oct 3, 2007

Justice and Resistance: A Tribute to Imam Ali

On this day, the 21st of Ramadhan, the day of Imam Ali's martyrdom, I would like to pay him a tribute through Dr. Ali Shariati's words.

In his speech, On the Plight of the Oppressed People, Shariati talks to the graves of those slaves who did not have any control over their lives and who were killed while building the "great" pyramids for the false glory of the kings of the time. Shariati expresses his deep pain for all the people who were oppressed throughout history, under one form of oppression or another, and even after their death, when they were erased from the pages of history altogether. Shariati sees Imam Ali as one such person, who faced the oppression, yet who stood up for justice and truth and ultimately sacrificed his life for this cause.

"My friend, I am living thousands of years after you. Witnessing all the suffering of my friends, I began to feel that the "gods" hated the slaves. Religion seemed to reinforce the slavery system. Even people more intelligent than us, like Aristotle, theorized that, by nature, some people were born to be slaves and others to be rulers. I began to believe that I was born and destined to slavery.

Amidst all of this hopelessness, I learned that a man had descended down from the mountains saying, "I have been commissioned by God." I trembled thinking that it possibly involved a new deception or new method of cruelty. He stated, "I have been commissioned by God who has promised to have mercy on slaves and those who are weak on earth." Surprise! I still could not believe it. How could it be true? God was speaking with slaves, giving them good news of being saved, and prosperous, and being heirs of the earth.

I had doubts, thinking that he was also one of those prophets of China, India, and etc. His name was Mohammed, I was told that he was an orphan who was a shepherd behind those mountains. I was so surprised. Why did God choose His prophet from among shepherds ? I was also informed that his predecessors were prophets; all were chosen from among shepherds. He was the last in that series. With joy and astonishment, I became speechless and trembled. Has God chosen His prophet from among our class ?

I began to follow him because I saw my friends around him. Some of those who became leaders of his followers were: Bilal, a slave and son of a slave whose parents were from Abyssinia, Salman, a homeless person from Persia owned as a slave, Abu-Zar the poverty stricken and anonymous fellow from the desert, and lastly, Salim, the slave of the wife of Khudhaifa and an unimportant black alien.

I believed in the prophet Mohammed since his palace was no more than just a few rooms constructed of clay. He was among the workers who carried the loads and built the rooms. His court was made of wood and palm-tree leaves. This was everything he had. This was his palace.

I fled from Persia and the ruling system of the Mobedans who pushed us as slaves into war to protect their power and rule from their enemies. I escaped and came to the Prophet's country to live with the slaves, the homeless, the helpless, and with him. But when he died, "his eyelids under the heaviness of death, curtained our shining sun." Once more, the situation began to deteriorate.

My friend, again in his name, magnificent temples rose toward the sky. Swords engraved with the Quranic verses on holy war were pointed toward us. His representatives stepped into our homes and took our youth as slaves for the chieftains of their tribes, sold our mothers in distant markets, killed our men in the name of struggle in the way of God, and looted our belongings in the name of charity.

In despair, I could do nothing! A power came into being which, with an appearance of monotheism, really hid idols in the worship-palaces of God! Tricky fires (a fire was holy in pre-Islamic Persia) were glowing. In the name of God's vicegerency and successorship of the prophets, the faces of the Pharoahs and those of the false saints joined hands. They began to strike at us in the name of law. Again, it was the yoke of slavery around our necks which promoted the construction of the Great Mosque of Damascus. The great contests to build splendid mosques, magnificent palaces, beautiful houses for the Caliphs in Damascus and the enactment of a thousand and one nights in Baghdad were all done at the expense of our blood and lives; but, this time it was pursued in the name of God! We thought there was no way to safety. Slavery and sacrifice were our unchangeable destinies!

Who was that man called Mohammad? Was his mission deceitful? Or are he (the prophet) and we being sacrificed in the system, a system in which we are decaying in prisons; witnessing the looting and destruction of our possessions and families, and being massacred ? ? ?

I do not know where to go! Where should I go? Should I go to the Mobedans (clergymen of Persia)? How could I return to those temples which were built to enslave me? Should I join those who claim to be examples of our national freedom but in essence are attempting to gain their inhuman privileges of the past? The mosques are no better than those temples!

I saw the swords which were engraved with verses on holy war. I saw the places for worship. I saw those who prayed. I saw the saintly faces who spoke in the name of spiritual leadership, the Caliphs, and the perservation of the Prophet's traditions. Nevertheless, collectively, they took us into SLAVERY! They, long before my time, put someone to the sword in a mosque. He was Ali, the son-in-law of that man of God (the prophet Mohammad). He was killed in a place where God was worshipped. He before me, and his family long before mine, were, like the suffering slaves of history, all destroyed. In the name of "charity," his house was looted before ours. The Quran long before it was used as an instrument to rob and exploit us, was raised on the swords to defeat Ali!

How strange! Five thousand years later, I found a man who spoke of God, not for the masters but for the slaves. He prayed but not to reach "Nirvana" nor to deceive people nor to unite with God (like the Persians). He prayed for the welfare and prosperity of mankind. I found a man for the whole world. He was a man of justice, one who was strong and disciplined enough to make his older brother the first subject. He was a man whose wife, the daughter of the prophet Mohammed, worked and suffered deprivation and starvation, during her lifetime as we did. I found a man whose children were the heirs of the red flag which throughout history belonged to our class.

My friend, I have sought refuge in this house which is built of clay due to my fears of the temples, pompous palaces that you know and were sacrificed for by formidable powers. The companions of the prophet are busy. The house is alone. His wife is dying while he is in the garden of Bani Najjar, working and telling God all about our misery. Fearing the terrifying temples, palaces and treasuries that have accumulated through our labor and blood, I have taken refuge in this house to mourn the sacrifices which were made!

My friend, all those who remained loyal to Ali belonged to our suffering class. He did not adopt his beautiful sermons (recorded in Nahjul-Balagha) in order to make excuses for our deprivation nor the excesses of those who seek power. They were adopted to educate and save us. He did not draw his sword to defend himself, his family, his race, nor to defend big powers. It was done to rescue us at all stages. He thinks better than Socrates, not for the sake of demonstrating mortal virtues of the noble classes in which slaves have no share, but for the sake of values which we possess. He was not an heir of the Pharoahs or those of similar class. He symbolized thoughts and considerations, not in closed libraries, schools, and academic centers like those who acquire knowledge, as an end in itself, living in the world of theories while remaining indifferent to the starving and suffering classes. His thoughts fly high and far. Simultaneously, his abstract thoughts and heart are transferred into sympathy at the sadness of an orphan's face. Concurrently, because he realizes God's greatness, while praying he does not pay attention to any suffering inflicted on his body by a daggar. However, because of oppression of a Jewish woman, he cries loud saying, "if a person dies because of this disgrace he should not be blamed!" He has excellent abilities to express himself, but never in the manner of one like Shahanama (a poet who praised kings) who makes no mention of our class except once in all of his sixty-thousand couplets.

My friend, at this time and in this community, we desperately need him. He is unlike the thinkers, philosophers and others who are either men of thoughts without action and struggle, or men of action without thoughts, wisdom, and piety. If we imagine someone beside him having all these qualities, perhaps he might not possess the tenderness of feeling, love and pure spirit. Perchance he might lack strong faith in God. He is a man whose essence is extended through all humanitarian dimensions. Like you and I, he works as a laborer. The same hands that recorded the glorious lines of divine guidance merge deep into the soil, tilling and fertilizing salty lands. He works for no one! While he makes water gush forth from the ground, his family looks at his work with joy. Before he and his wife rest, he declares, "good news for my heirs who will not have even one drop from this water as their share." My friend, he has made it a charity for you and me.

We need him. We need leadership like him. The civilizations, educational systems, and religions have made human beings into animals interested only in financial security or selfish and heartless worshippers or men of thought and reason who lack feeling, love and inspiration as well as knowledge, wisdom, and logic. But he is a man who combines all these dimensions in his persons. He is a leader of the working class and those who suffer. He is the expressing power who struggles for the well-being of the community. Sincerity, loyalty, patience, steadfastness, and the concepts of revolution and justice were the main features of his daily messages to the masses.

My friend, I live in a society where I face a system which controls half of the universe, maybe all of it. Mankind is being driven into a new stronghold of slavery. Although we are not in physical slavery, we are truely destined with a fate worse than yours! Our thoughts, hearts, and will powers are enslaved. In the name of sociology, education, art, sexual freedom, financial freedom, love of exploitation, and love of individuals, faith in goals, faith in humanitarian responsibilities and belief in one's own school of thought are entirely taken away from within our hearts! The system has converted us into empty pots which accommodate whatever is poured inside them!

Now, we in the name of party, blood, land, and system against system, undergo divisions so that each of us can be easily taken into service. His followers that is, the followers of his school of thought, are pushed to fight against one another. Why, under a global influence should they consider each other as enemies? One leaves his hands open in prayer while the other folds them together. One prostrates on a piece of clay while the other on a carpet. Fortunately less differentation is made now! Our thinkers are driven into exile; they have become guardians.

My friend, knowing that you were a slave, you could identify your master. You could endure the whip-lashed on your body. Why, how, and who made you slaves? We are facing the same destiny as yours, but unable to know why it exists. Who is making us slaves of this century? From where are we being invaded? Why are we submissive to misleading thoughts? Why are we engaged in worldly worships? Like animals, we have become victims of exploitation, even more so than your era and race!

We work for the systems, powers, machines and palaces which are maintained through our efforts. Riches are accumulated through our hard labor but our share is such a small portion; therefore, we are obliged to work the following day. We are more deprived than you! Cruelty and discrimination are more severe than that of your time!

My friend, Ali sacrificed his life for these considerations: School of Thought, Unity and Justice. It was evident in his twenty-three years of struggles and sacrifices to establish faith in the hearts of barbaric parties. It was evident in his twenty-five years of silence and endurance in order to preserve Islamic unity and save it from the dangers of the Roman and Persian empires. It was evident in his five years of work and suffering to achieve justice, using his sword to destroy hatred and liberate man. Though he was not able to achieve this, he managed to impart to us the meaning of the leadership of mankind and religion. He placed his life and the life of his family on these three slogans: School of Thought, Unity and Justice!"