Khan1

Khan, Mughees
Literary Theory
Khan, Shahzeb
28 June, 2015
Marxist Approach In The God Father Of Saraiki Poetry,ShakirShujaAbadi:
Translations From Saraiki Poetry
Sub-continent is the land of Struggle. By struggle, here, I do not mean the revolt against
British Empire and achieving the freedom goals but the struggle between different social
classes. Some were regarded as Untouchables same like the Outcasts in Igbo culture,
others were placed to earn their livelihood through labour and only few were rejoicing the
life. The land was considered as a multi cultural and multinational region, where in different
ages many groups ruled the local community. The indigenous (Hindu and Muslims) and
oriental rulers introduced their policies under their rules. In the subcontinent, the seeds of
feudalism were so strongly planted that even after creation of Pakistan, the system has
converted into a robust tree.After the creation of Pakistan in 1947, capitalistic discourse came
into full play as the government sought to mechanize agriculture and redistribute land
through successive land reforms from the 1950s onward. The distinction between social
classes made by Karl Marx is useful in understanding the Feudalistic and Capitalistic systems
and their effects on lives of people of Pakistan. Marxism emphasizes the idea that social life
is based upon "conflicts of interest". The most fundamental and important of these conflicts is
that between the Bourgeoisie (those who own and control the means of production in society)
and the Proletariat (those who simply sell their labour power in the market place of
Capitalism).the concept of social class is more than a descriptive category; social class is

Khan2

used to explain how and why societies change. Class conflict represents a process whereby
change comes about through the opposition of social classes as they pursue what they see to
be their collective interests in society.
The simplest and commonly known definition of Literature is that it imitates life.The
echo of Life that is product of such social systems can never be a pleasant one. Shakir Shuja
Abadis poetry is fine instance of it. He belongs to Saraiki belt of Punjab. Punjab is a fertile
province of Pakistan and Saraiki language is spoken majorly by the residents of Southern
Punjab.Dr. Nuqba Taj Langah in Call For Saraiki Province narrates the history of Saraiki
language as she says,
Tracing back the records of how this language was discovered, the preliminary
research on proto-Siraiki was conducted by the British officials posted in the areas like
Multan Muzafargarh and Dera Ghazi Khan during the colonial era, who conducted
translations and linguistic surveys, compiled of glossaries and dictionaries.3 However,
despite identifying the areas where this language was spoken, the language identified as
Siraiki today was neither given a standardized name, nor official recognition through
language planning and publication unlike many other languages discovered during the
colonial era. In fact, it would not be an exaggeration to say that it had not attained the
status of a language in the colonial era and was therefore known by its regional names
like Jatki, Jagdali, Lahnda, and Western Punjabi by various colonial officials posted
in these areas.
Shakir Shuja Abadi is regarded as the Godfather of Saraiki poetry. This paper will
focus on his work while keeping Marxism in mind. Ahsan Raza in his article (Dawn News,
March 07, 2015) says that,

Khan3

He devoted his life for Saraiki poetry where he spoke for the deprived, oppressed segments
of society. His poetry stirs soul and his name pulls crowds in poetry reciting sessions.
Louise Althusser is a standout amongst the most compelling Marxist masterminds of
second half of 20th century. He takes Marxism further forward and widens the dimensions of
it. He emphasizes on the notion of Ideology which is ignored in early Marxist approaches.
According to The Norton Anthology of Theory and Criticism,
Althusser exposed a ghost in the machine of Capitalism:Ideology. He explained how
Capitalism perpetuated itself through Ideological state apparatuses
It is conceivable through Ideology that average workers are kept ignorant of the genuine
relationship between Capitalistic class and itself. They keep on being the slaves of established
order. The connection between two classes is of Exploitation. Workers do diligent work and
benefit goes to Capitalistic class.. Althusser calls this relation A relation of production. For
this purpose the Capitalistic class devise an imaginary relations of productions and make
Working class believe that whatever they do, they do it by themselves and it is a great deal to
be loyal to your social formations. The social formations spread this ideology through
Religion, Education, Family, Political system, Trade unions, Media and culture. All their
lives, the individuals consider themselves free but they are doing unconsciously what their
Capitalist masters want them to do. Shakirs poetry reveals the hidden motifs of Capitalistic
class and urges the Proletariat to raise their voices. He propagates not to blame destiny but to
stand in front of oppressor to snatch ones rights.
The one who binds but not raise hands in front of Tyrant,
Why in his thinking, O Shakir, Fate is arrant

Khan4

Talking about ISAs Shakir criticizes the role of judiciary and religion, too. He considers both
as basic reason behind the sufferings and miserable condition of labouer class. He becomes
very despondent after analyzing the current situation of Justice System in Pakistan. He calls
such system A Hippocratic one. Shouts of working class are unheard as ruling class is the
capitalistic one.
Remain silent, O tyrannized people, defeated is your yelling,
The balance of every court, in Pak land, is at stilling.
This is exactly what Ayaz Amir calls The Capitalistic Democracy, dominated by a political
class, drawn from the pampered, privileged sections of society. It is not programmed to
deliver social justice as it is not a peoples democracy. Shakir becomes harsh and strident of
ruling class. He considers the whole system as defective one and satires by saying,
How will work the machine of justice and law,
Here mechanics are hypocrites, every component is having flaw.
As Althusser explains the relationship between both classes i.e. of exploitation, authority and
leverage, Shakir moves forward by keeping this particular relation in his mind while writing
the poetry. The coercion of rights by Bourgeoisie makes working class a depressed one.
Prosperity is the dream of every individual but Shakir says that capitalistic class which is
Hippocratic one, shatters the dreams of a person belonging to the lower social formation. He
regards such hypocrites more fatal even than Satan. He prays,
I, Myself, will escape from Satan,
Lord save me from hypocrites action

Khan5

Shakirs own experiences grant a dignity to his work. He belongs to Southern Punjab
where indigenous are more repressed than any other part of Punjab. The limitization of funds
till Takht-E-Lahore only and also repression by the feudals of Southern Punjab both elements
serve as basic reasons behind Shakirs dejection and realization of Capitalistic forces. He
compares the old Capitalists with the contemporary ones and finds the laters more atrocious
and inhumane in their attitudes. His verse reflects the view as,
After seeing height of Capitalists, there comes a sensation,
The charge of being Qaroon, in past, is just an allegation.
Religion is more powerful tool working as ISA in Pakistan as people have zealotic
relation with religion. Exploitation on the name of religion is common. The so called Mullas
uses religion as a tool to mold peoples opinion and make working class believe that the
adversity is an ordeal and test taken by God. They entangle man in religious web so he may
not become a voiceful person. Shakir presents such Religious Scholars as Western
representative as they promote Capitalism and play their role in taming working class. He
considers their appearance just pretence as he says,
Westernized by heart, pretending to be an Islamic Sloganeer
Shakir exposes the bitter realities of life in form of religion. Every individual hankers after
livelihood and Capitalistic class has made it tough for working class to earn bread. A labourer
has to work till dusk and even after this fatigue, he is unable to meet his daily expenses.
Capitalistic class enjoys the facilities at the blood cost of working one. Shakir finds it
impossible now to get escape from this social system and he places a heartrending request to
God,

Khan6

O my Purveyor! Favour! Order to offer prayers at night,

As in struggle for evening loaf completion, evening appears.
The teary request is the heart voice of every member of working class. Shakir innocently
places a question that either a worker should earn something for his kids or go for offering
prayer five times in a day. The hard and tough schedule is brilliantly defended by Shakir. In
his demands from God, he also says that He must satisfy the hunger and appetite of worker in
world. In return, The promise of 72 heavenly nymphs may be turned into one only.
Bewilderment and worries has become the integral part of a workers life. Relaxation,
comforts and peace are part of cogitation only. The anxieties of life which the upper class has
imposed on proletariat occupy the most of time span of his life. With the appearance of
sunlight, the struggle does start and it hardly ends with the evening.
With sunrise, worries awake and, in rumination, evening appears
The social indifference is not limited to the elders only. Children are the innocent victims,
too. Ideology of accepting the ongoing social formations keeps working class passive about
their struggle for rights. Literal form of subservience works in our society and Shakir rejects
this notion and urges subaltern to speak rather than accepting the continuing flow of social
formations. The grief of hunger and pains of poverty can be felt in the verse where he is
portraying the life of a servant,
Their children cry all night, being hungry, do not sleep,
Who work for other kids relaxation, evening appears.
It seems that repression has become the fate of Working class and Bourgeoisie can adopt any
way either ISA or RSA to make them more and more suppressed. Shakir utmost tries to make

Khan7

aware his contemporary working class of this Ghost in Capitalism. He does not lose the hope
but he also bounds hope with struggle. Although Bourgeoisie class is making it impossible
but by raising ones hands and voice in front of tyrant, this daydreaming can be converted
into reality. Shakir hopes that,
Someday these vexations will vanish and blissfulness will reappear
Undoubtly Shakir has spoken for the rights of his own class. He has faced the grieves and
suffered the hardships deeply. If we talk about real capitalistic impacts in Shakirs life then
we see the false promises made by Capitalistic Government of Pakistan and Punjab.
According to Dawn News report, In February, 2014 Prime Minister Nawaz Sharif promised a
job and monthly allowance for him but the promise was never materialized. Later Chief
Minister Shehbaz Sharif announced 25,000 monthly stipend for him but that was delivered
only once this January. Shakir has seen dispossessions and his poetry is a shout against
Capitalistic and Feudal Class. His self does not allow him to live on charity in fact he regards
himself as more generous than Hatim Tai as his poetry is his total asset and he is distributing
it to the lower class. This is his slap on brutal face of Feudalism and Capitalism.
Pen is my charity and in inscription, evening appears

Khan8

Translation No. 01
Remain silent, O tyrannized people, defeated is your yelling,
The balance of every court, in Pak land, is at stilling,
How will work the machine of justice and law,
Here mechanics are hypocrites, every component is having flaw,
Every politician is bandit, every smuggler is leader,
Westernized by heart, pretending to be Islamic sloganeer,
After seeing heights of Capitalists, there comes a sensation,
The charge of being Qaroon , in past, is just an allegation,
The one who binds but not raise hands in front of tyrant,
Why in his thinking, O Shakir, fate is arrant.

Khan9

Translation No. 02
With sunrise, worries awake and in rumination, evening appears,
Tracing peace, now a day, in cogitation, evening appears,
Their childrencry all night, being hungry do not sleep,
Who work for other kids relaxation, evening appears,
Some day these vexations will vanish and blissfulness will reappear,
While woolgathering it and in such imagination, evening appears,
O Creator! Where do fling prayers of destitute like me,
Always, in rosary of tears circulation, evening appears,
O my Purveyor! Favour! Order to offer prayers at night,
As in struggle for evening loaf completion, evening appears,
Although I am starved, Shakir, but not less generous than Hatim,
My pen is my charity, and in inscription, evening appears.

Khan10

Translation No. 03
Fate! Do not show me that day,
When prosperity turns its face away,
I, myself, will escape from Satan,
God! Save me from hypocrites action.

Khan11

Bibliography
Faiz, Muhammad Ismail, Hadi. "ShakirShujabadi Ki AdbiZindgi Par Tabsra.
Taunsadiary.com. Web. 07 June 2015.
Khan, Sher."Godfather of Seraiki Poetry: Searching for ShakirShujaAbadi." Tribune.com.pk.
6 Jan. 2014. Web. 2 June 2015.
Langah, NuqbaTaj. Call ForSaraiki Province.PDF.
Rasool, Khalid Mehmood. "Jeven Umar Nibhi Hey Shakir Di."Taunsadiary.com. Web. 07
June 2015.
Raza, Ahsan. "ShakirShujaabadi the Poet Who Gives Voice to the Neglected." Dawn.com. 7
Mar. 2015. Web. 2 June 2015.
"SaraikiMushaira, ShakirShujaAbaadi Live Stage Poetry, Great Saraiki Poet."Tune.pk.Web.
10 June 2015.
Siddiqa, Aeysha. "Saving the Seraiki Underdog." Tribune.com.pk. 29 Jan. 2014. Web. 2 June
2015.
Tarair, Zaheer. "ShakirShujaAbadi Great Srayki Poet." Dailymotion.com. 3 Mar. 2014. Web.
2 June 2015.