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Our Soulful Songstress

Author: Qasim Fareed

 

Allah Rakhi Wasai was born in the city of Bulleh Shah in 1926, who then went on to act on the big stage alongside stars such as Dilip Kumar and Neelo. She was also known as the mother of Shan, sharing an onscreen kiss with the latter in 1959. It comes as a surprise to learn that a girl-on-girl kissing scene was included in a major picture, considering the fits people are throwing now over a make-believe wedding.

Always dressed to the nines adorned in silk saris, the benevolent giggle, copious eyeshadow, highlighted cheekbones, overlined rosy red lips with a gajra in her ever-changing hair was our Madam; one coquettish flicker of her raven lashes is all it would take to have you entranced. Madam’s opulence, both timber and cosmetic, made her a symbol in more ways than one.

Madam Ji was a wild one who lived life to its fullest. Be it her famous and scandalous flings which included a who’s who of actors, an up-and-coming cricketer and the then highest in our land at the time (in more ways than one) General Yahya Khan, who was so smitten by Madam that he once had her sing “Sayeeon ne mera mahi” from Tokyo in his usual state of intoxication while we were amidst the 1971 civil war.

There were numerous accounts about Madam’s generosity regarding philanthropy; through the grapevine, we hear she supported several families in her hometown and was the patron of the lawaris trans-community of Lahore and a symbol of the gay community owing to her decked-out looks.

She was not one to be ordered around. The story goes that she was once called upon for a benefit during the Ayyub regime, where she was given strict orders not to perform any ghazals of the revolutionary Faiz, who was then in the Hyderabad Jail after being convicted of being involved in the attempted coup. But Madam Ji did not give a damn and sang Mujhse Pheli si Mohabbat, which was broadcasted countrywide. After hearing the broadcast on a radio in his jail cell, Faiz Sahab famously relinquished it to Noor Jehan, stating, “Woh geet ab mera kahan, Noor Jehan ka ho gaya hai“.

Much need not be said about her career as one of the most prolific singers the subcontinent has ever produced.

That’s all right, but what’s a playback singer of olde got to do with me and my troupe of followers? Madam Ji is not just an ex-singer/actor who just so happens to be the grandmother of Ahmed Ali Butt. She was a force of nature who, through her geet, touched the hearts of millions, was the role model for the daughters of our nation for literal decades and was the epitome of the “rok sako tou roklo” spirit.

Despite all the scandals, tabloids, and fake news, nothing could taint the image or extinguish the love people had for Madam Ji on both sides of the border, as discerned by the generous reception she received from fellow playback singer Lata Mangeshkar.

In these dark times where most of us can not wait to vacate this burning building and desire that coveted stamp of the Canadian Immigration office, we must reflect on our roots and what

those roots represent. Not the literal soil, but the culture and heritage. It’s all about the people of the land and what they represent.

The next time you think of Pakistan down the road in your abode in whatever part of the world you choose to call home, try and remember the artists like Madam Ji who redefined our culture and raised entire generations, whose voice could not be evaded in any part of the subcontinent from busses in metropoles to dhabas in the rural, from blockbusters in cinema to the ordinary person’s theatre, all the way to your home on both the radio and television. Even during the ‘65 war, you could hear Madam Ji on the radio where her Milli Naghmas were a much-needed pick me up for both the soldiery and citizenry alike.

A songstress like no other, she was an icon for the state and soul.

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‘Afghan Crisis: What’s Really Happening’ In a Panel Talk with Hum-Aahang

 

Hum-Ahang, a student-led society, has dedicated considerable efforts towards working and raising awareness, as well as promoting tolerance and diversity through panel talks and discussion forums on a variety of topics. These range from theoretical philosophical discourse to major socio-political developments around the globe. On August 22, 2021, Hum-Ahang hosted an imperative talk regarding the ongoing Afghanistan crisis that has unfolded after the takeover of the Taliban over most of the country’s districts. Whilst world media has covered Afghanistan extensively, be it the gut-wrenching pictures of Kabul Airport or the supposed ‘PR’ of the Taliban, the indigenous narrative has, in the process, been tragically sidelined.

Hum-Ahang invited four students studying in Pakistan, including a second-generation refugee from the Soviet-Afghan invasion and a Hazara community representative from the Pashtun belt. During the first half, the panelists made significant insightful comments. They first engaged in a general discussion on the history of the region. The panelists analyzed the controversy of the Durand Line, and how the lack of resources for Afghan refugees in Pakistan has led to a general criticism of Pakistan’s policies. This had led to a certain level of reluctance to embrace Pakistan as a true ally of the Afghan national government. They also explained, at length, how people in Afghanistan perceive the recent turn of events; the general public is not in favour of the Taliban taking over.

The crucial question of women’s rights was also raised, especially since under the new regime it is believed that women are being severely oppressed. To this, one of the female panelists expressed that the Western media is being biased; it has portrayed the Taliban as barbaric oppressors of women. She emphasized that there is a selective restriction on female mobility as hijab has been made mandatory. This information proved to be useful in debunking myths about the position of Afghan women under Taliban rule.

Additionally, the panelists shed some light on the imperialistic tendencies of the US, constantly weakening Afghanistan. They also discussed how the Taliban have ‘created a positive image’ for themselves this time as compared to the 90s.

The first half of the talk concluded with an exchange of hopeful, optimistic words, and with the promise that there will be more such informative exchanges between Pakistan and Afghanistan’s youth.

The second half of the talk moved towards a more conventional discussion between academics that have researched and significantly worked on topics like international security and Pak-Afghan relations. They conversed about the role of the United States in providing a contradictory policy with regards to the Taliban, shifting between outward hostility and the negotiation table. The academics engaged with many key areas of research that often get ignored in the Afghan discourse, including the Western portrayal of the Afghan woman and the role of the NATO forces in the region impacting Taliban mobilization and strategizing. The illustrious discussion was concluded by a short question and answer session where the attentive audience pitched in and put forth their queries regarding the topic going through most people’s minds these days i.e Afghanistan’s future.

Overall, the talk was highly enriching and provided a fresh perspective on a topic that continues to shape the future of this region in radical ways. We hope to witness similar initiatives being taken in the near future to evoke further awareness in the youth on topics of socio-political significance.

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#LUMSKHOLO: The Campus Reopening Protest

On Monday, 25th January, around sixty students took to the streets outside LUMS to protest the HEC directives communicated by LUMS with regards to campus re-opening. While students claim that LUMS failed to communicate effectively, the admin claimed to have reported and implemented HEC directives within hours of having received them. Certain students went on to quote the admin about earlier comments made asserting the university as a private institution that needs not follow HEC directives. At the same time, the admin asserts that the second wave is hitting hard, and stresses the need to be careful. More so, even when the decision to open campus for all students was made, it came with the clause, “subject to government directives.”

The protest which took place outside the infamous store referred to as Kashi’s (actually: Smoke City) attracted some media coverage as well. Students came with placards that read: “In a toxic relationship with LUMS,” “give students their rights,” “we deserve better,” “lums kholo, lums kholo,” “we deserve campus access,” “we don’t pay so much for online classes.” The last of these seems to be a pressing concern as students say that this ‘u-turn’ no longer justifies the fee-hikes, particularly the hostel fee whose increase was premised on additional costs bearing out as a result of housing and transport arrangements being made at Askari-11.

The protest was successful in bringing two members of the administration to the protest site to hear student demands. The student council served as an intermediary between the two parties, communicating with both. Initially, the admin requested that a couple of students from the sit-in be permitted on campus so that demands could be heard. Upon student refusal, the Dean of OSA and the Provost joined the sit-in outside the main gate. While the Dean of OSA refused to engage with the students, the Provost, Dr. Tariq Jadoon, listened to the students’ grievances. The protestors report that about 43% of the student body will be allowed to access campus after the negotiations following the protest. However, on the very same day, many of SSE in-person classes were unfortunately converted to online classes. While students were left frustrated by this policy, the admin claims that the motive behind doing so was in order to ensure that priority/need-based admission of students on campus is made possible.

Another post in circulation around the LUMS Discussion Forum and the Democratic LUMS Discussion Forum claims that the government is allowing 50% of the student body to return to campus. This seems to have delayed the email promised to arrive on 27th January. While it is past midnight and students have not yet received an email with regards to accommodation, many students worry about cancellation charges as the forty-eight refundable window for plane tickets withers away. For many seniors, being allowed back on campus for Spring 2021 seemed to be the only glimmer of hope in an otherwise anxious time. As the night deepens, seniors sit behind screens, refreshing their inboxes, waiting. Waiting for accommodation, waiting for job acceptances, waiting for graduate programs. Waiting and wondering about what life after LUMS will be like, but wait, didn’t LUMS already end?