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Book Excerpt: The Sensational Life and Death of Qandeel Baloch by Sanam Maher

Qandeel Baloch

Bold’, ‘Shameless’, ‘Siren’ were just some of the (kinder) words used to describe Qandeel Baloch. She embraced these labels and played the coquette, yet dished out biting critiques of some of Pakistan’s most holy cows. Pakistanis snickered at her fake American accent, but marvelled at her gumption. She was the stuff of a hundred memes and Pakistan’s first celebrity-by-social media.

Qandeel first captured the nation’s attention on Pakistan Idol with a failed audition and tearful outburst. But it was in February 2016, when she uploaded a Facebook video mocking a presidential ‘warning’ not to celebrate Valentine’s Day, that she went ‘viral’. In the video, which racked up nearly a million views, she lies in bed, in a low-cut red dress, and says in broken English, ‘They can stop to people go out…but they can’t stop to people love.’ The video shows us everything that Pakistanis loved—and loved to hate—about Qandeel, ‘Pakistan’s Kim Kardashian’. Five months later, she would be dead. In July 2016, Qandeel’s brother would strangle her in their family home, in what was described as an ‘honour killing’—a punishment for the ‘shame’ her online behaviour had brought to the family.

Scores of young women and men are killed in the name of honour every year in Pakistan. Many cases are never reported, and of the ones that are, murderers are often ‘forgiven’ by the surviving family members and do not face charges. However, just six days after Qandeel’s death, the Anti-Honour Killings Laws Bill was fast-tracked in parliament, and in October 2016, the loophole allowing families to pardon perpetrators of ‘honour killings’ was closed. What spurred the change? Was it the murder of Qandeel Baloch? And how did she come to represent the clash between rigid conservatism and a secular, liberal vision for Pakistan? Through dozens of interviews—with aspiring models, managers, university students, activists, lawyers, police officers and journalists, among them—Sanam Maher gives us a portrait of a woman and a nation.

 

Excerpt

The video from Murree has been viewed thousands of times. By the end of the year, the words ‘How I’m looking?’ would be the first phrase mentioned in an article about ‘10 notable quotes that defined Pakistan’s entertainment scene in 2015’. Qandeel would be called an ‘insta-celeb’. People are turning to Facebook and Twitter to find the ‘How I’m looking’ girl and they want more and more of her videos. They like to laugh at her.

Mec says he has never seen anything like it in all the years he has been in the industry. He would think about that video when she was no longer around and would wonder what people had seen in it. He would remember that Afghan woman who had been on the cover of a magazine in America and then became famous all over the world. ‘It was her eyes,’ he would say. That was it. ‘That’s what got everyone. Show people something different. They don’t want to see the same old stuff.’

Qandeel disagrees with him on how her career can progress. He takes her to every single event, books her for any show he can and introduces her to everyone they meet. Sometimes she complains that all of it is a waste of time. People take photos with her at these events, but she isn’t getting paid for that. She doesn’t just want to make friends—she is looking for connections.

She stumbles across the Facebook profile of a man in Karachi, Mansoor, who had been a model when she was just a girl in Shah Sadar Din. His Facebook feed is full of photographs taken at dinners and parties with girls Qandeel has seen on TV. She recognizes some of the names from his friends’ list. He seems to have the connections she needs. She sends him a friend request. He is used to these requests from strangers, usually women, who hope that he knows all the right people and will be able to help them break into the fashion industry. In fact, it happens so often that he now has a policy of asking any girl who sends him a friend request on Facebook for her phone number to confirm whether she is indeed an aspiring model or an actress, and not some man who is trying to fool him. The ones who willingly give their phone numbers are legitimate. Qandeel sends him her phone number.

‘Hi must talk to you,’ he texts Qandeel. ‘Call now.’

She is travelling. She is unable to speak with him then. ‘Let me come too then I talk.’ He notes that her English is not very good. ‘Take care.’

They continue to exchange messages and soon she is affectionately calling him ‘baby’ and ‘jaan’. When she tells him she is back in Karachi and feeling lonely, they meet for the first time and he takes her to a friend’s house so she can have some company. She messages him on WhatsApp late at night and asks, ‘What are you doing?’ He is usually fast asleep. She likes Dubsmash, an app that lets users lip sync phrases or songs, and sees that the video from Murree has also become popular there. She sees actresses and singers mimic her words in videos that they post to their social media feeds.

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The Lounge Chair interview: 10 Questions with Nausheen Eusuf

By Farah Ghuznavi

Nausheen Eusuf

Nausheen Eusuf

 

Let’s get down to brass tacks. Why do you write?

I write because I feel compelled to commemorate something that’s important to me, or communicate something that needs to be said, or grapple with some thorny issue that won’t otherwise let me rest. Making art of any kind (whether it’s poetry or paintings) is a way of creating order out of the chaos of human experience. That’s why it’s necessary.

Tell us about your most recent book or writing project. What were you trying to say or achieve with it?

I just recently published my first full-length collection of poems, titled Not Elegy, But Eros, which appeared simultaneously in the US (from NYQ Books) and in Bangladesh (from Bengal Lights Books). The book is in part about grief and loss, but also about moving beyond that and affirming life. It’s about the making and unmaking of the self, and the role of art and literature in helping us live.

Describe your writing aesthetic.

I would say my writing is ‘traditional’ in T. S. Eliot’s sense — i.e., my aesthetic is informed by the poets of the past. At the same time, what I learn from past masters is, of course, refracted by the prism of my own individual personality and life experience. The work that results is, I hope, something that is both personal and universal at the same time.

Who are your favourite authors?

Well, there are many. In the 20th century: Stevens, Yeats, Eliot, Crane, Moore, Auden, Sylvia Plath, Philip Larkin, Donald Justice. In the 19th century and before: Keats, Tennyson, Hopkins, Whitman, Dickinson, Donne, Milton, Shakespeare. Among living poets: certainly Frank Bidart, who was my first poetry teacher.

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On falling in love with the language I’ve spoken my entire life

(From Lithub. Link to the complete article given below)

The first fiction I ever read in Chinese was a short story by Eileen Chang, titled simply, “Love.” I was in college at the time, and my Chinese language teacher had handed it to out to the class. After I finished reading it, I quietly began to cry.

I can’t tell this story without telling you what the language meant to me then. My parents are Chinese-American immigrants, and the first language I learned was Chinese. I spoke it almost exclusively until the very first day of pre-school, when I learned the sentence, “Can I have some juice?” From then on, I spoke in full English sentences. Chinese became the language I only spoke when compelled—with my family, who always spoke Chinese in the house, or when I was forced to practice it at Chinese school on the weekends. I struggled against it, partly because I didn’t possess the full range of vocabulary through which to express myself, and partly because it was a language in which I couldn’t address my emotions.

My parents did not like emotional conversations. They did not say I love you. On parents’ visiting day at school, other kids’ parents left them notes that said “We’re proud of you!” My note said, “We hope you will continue to improve this year. Please read books other than the series, The Baby-Sitters Club.” The closest they had come to addressing the issue of emotion were the times they asked me, “Why are you crying?” By which they meant, Stop crying. And so I tried never to cry in front of them. I held my tears through dinner. I cried only alone, in my room, or on the phone with friends. It seemed to me that the heart was a dangerous territory for Chinese and so I kept the two apart. It was in English that said I love you to a boy for the first time, English in which I cursed aloud. In books written in English, the intricacies of feeling and mysteries of human existence were explored. It was in the love of this language that, early on, I found the determination to become a writer.

Read more at this Lithub link


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Mushtaq Ahmad Yusufi: The man who taught us humour

(From Herald. Link to the complete article given below)

Baba was behind the steering wheel. I was sitting right behind him beside ammi and my younger brother, peeking out of the window with an inquisitive gaze. Our car was briskly negotiating a road in Buffer Zone, a predominantly Urdu-speaking neighbourhood of Karachi. We were headed to a mushaira that baba had put together. There, I was finally going to see this Mushtaq Ahmad Yusufi that he always spoke about.

A taped tennis ball came flying in through the open window and smashed baba’s spectacles. He fell on his side from the impact and the car screeched to a halt. A shard of glass tore into his right eye and as he lay cupping it with his hands, blood trickled down from between his fingers.

Across the street, a group of boys was playing cricket. The bowler had delivered the ball so quick that both the batsman and the keeper missed it and it traveled all the way to baba’s window. As we got out of the car panicking, the boys came running to apologise. Baba was taken to the hospital and we were taken home. I didn’t see Yusufi that day, but baba did. He managed to convince the doctors to delay the surgery to remove the shard until the next morning; they washed out his eye and fixed him up with bandages. The mushaira was saved and so was baba’s eye. I got busy growing up and we soon stopped telling the horrific tale at family get-togethers. I didn’t revisit the incident for over a decade — until 2014. Yusufi hadn’t forgotten it. He recalled it years later at an event of Anjuman-e-Sadat-e-Amroha, and the speech made it to the book, Sham-e-Sher-e-Yaraan.

Baba didn’t stop talking about Yusufi. As a child, all I knew was that Yusufi was a funny man who he would quote often and everyone would chuckle. His frequently employed superlatives filled me with enough envy to steal Zarguzasht from his room. Yusufi’s language was beyond comprehension and my mental faculties failed to process the humour. However, I compensated by expressing unnecessary amusement at the few sentences that I understood. I was engaged in an activity of a higher order and felt important.

Zarguzasht fulfilled my pubescent longing for refinement. I would take special care in casually slipping it into everyday conversations with friends. I was automatically better than them because I knew Yusufi and they didn’t. It was a great feeling to have.

In Pakistan, anything upcoming is either seen with disinterest or dread. This, however, was not the case when, in 2014, word went around that Yusufi is ready with his fifth book, Sham-e-Sher-e-Yaraan. The excitement was evident. Even President Mamnoon Hussain flew in to inquire about his health and tell him that the work is eagerly awaited. It was as if the moribund Urdu literary milieu was being brought back to life against its wishes. Yusufi hadn’t published in 24 years. Urdu humour was bereft of vitality and Yusufi was willing to once again breathe life into it.

Read the complete article at this Herald link


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Rohzin in Germany – The Urdu novel that has attracted readers in the West

‘The novel unravels the complexity of human relations’- Martin Gieselmann

Gonsenheim

Rahman Abbas, Musician Jan Köhler and Dr Almuth Degener

Twice Academy award winning Urdu novelist Rahman Abbas has astonished the world of Urdu literature with his fourth novel Rohzin, which has been in discussions in the mainstream media since its publication on the occasion of Jashn-e-Rekhta, 2016. The novel has been praised by stalwarts of Urdu literature in both India and Pakistan, like, Gopi Chand Narang, Sayyed Muhammad Ashraf, Shafey Kidwai, Nizam Siddiqui, Mustansar Hussain Tarar, Baland Iqbal, Salahuddin Darwesh, Neelam Bashir and Muhammad Hameed Shahid.

Rohzin is one of those rare Indian novels that have been translated into a European language soon after publication and received praise from academics, professors, artists and students abroad. German linguist and translator Almuth Degener translated Rohzin in German and Draupadi Verlag published it in February 2018. The German title Die Stadt, Das Meer, Die Liebe (The City, They Sea, The Love) was first launched and discussed in Switzerland in a three day literary event, ‘The Day of Indian Literature’ organized by Literaturehaus, Zurich.

Recently, Rahman Abbas was invited to undertake a literary tour from 23 March to 15 June to attend the readings of his novel at South Asian Institute (Heidelberg University), Bonn University, Ev. Akademie (Villigst), Indian Consulate (Frankfurt), Café Mouseclick, Tisch Hochst, Pakban (Frankfurt), Lokalezeitung, Gonsenheim (Mainz), Pfalzer Hof Schonau (Bei, Heidelberg), Bickelmann Family (Heidelberg). Most of the events were organized with the cooperation of Draupadi Verlag and Literature Forum Indian, and South Asian Institution (Heidelberg).

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Reading at Indian Consulate General (Frankfurt)

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Short story: The Dog Catchers by Mir Arif

The old city rises out of the mist on the Buriganga River on a cold wintry morning. Slowly, it gropes its way into the many byzantine alleys that are proverbial for their lost tales and histories. After a long, chequered life, these alleys still contain old houses with frieze cornices, fretted eaves and worn out wooden doors and casements; mosques with egg-shaped domes and towering minarets; centuries-old red forts; kattras and landing ghats — all witness to many generations of local and foreign rule.

The alleys of this part of the city are packed with people and shabby tea stalls, groceries and trinket-selling vendors. Houses with one or two feet frontage scrabble for the sun all year round. Throughout the winter their residents come out on the street to gather in the narrow, twisted alleys, to squat by small fires. Children hopscotch all day and chase after stray dogs that are periodically inoculated by dog catchers.

Today is such a dog inoculation day. A small group of dog catchers gathers at the intersection of Dhakeshwari Temple Road. A faded blue jeep waits for them. They carry odd instruments: three hand nets with wooden handles and large hoops; a long pincer that closes on hinges made of iron clamps; and an obsolete rifle equipped with darts to tranquilize dogs that bark too much or are identified as disease-stricken.

There are five dog catchers in the group, all wearing white caps with an embossed seal on the front panel that reads: Mosquito Repelling Department. Since the city is yet to diversify its Animal Control Department, which is supposed to respect differences between the canine and the mosquito world, these men will always masquerade as catchers of the entire animal kingdom, except their own species. The youngest one in the group is a little boy in grey sweater, who carries a frayed leather bag with many pockets. Each of them is full of syringes and vaccine-filled vials that will inoculate dogs against rabies. The little boy seems to be excited and hoots like an owl. The eldest, the leader of the group — a middle-aged man with a thick beard — hushes the boy, slapping the back of his head, ‘Save it for when you notice a dog, you little punk!’ The other dog catchers, of mixed ages, notice it and remain silent; they haven’t been able to rub the sleep from their eyes yet.

A small crowd, amused by the dog catchers’ instruments and the little boy’s hooting, swirls around them like bees. They swarm the group on all sides until the blue jeep driver revs up the engine and whooshes past them. But before it reaches the next bend that leads to the Lalbagh Fort, a three-and-a-half-centuries-old architecture, the driver stops the car. The little boy in grey sweater hoots cheerfully as he spots two half-asleep dogs lying curled up on the pavement.

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How I learned to claim space as a multilingual author

One of the very first questions I wrestled with as a writer was this: Why write in English, the colonizer’s language, when I have others at my disposal? I grew up acquainted with three languages; my grandparents immigrated from southern China to Malaya, which was a British imperial territory. So if I didn’t write in Malay, didn’t that make me unpatriotic? And if I didn’t write in Chinese, didn’t that make me a “race traitor?” Why English?

English is intricately woven into my family history. When my grandparents first came to occupied Malaya, they worked for the British. For some time they lived apart, my grandfather cooking meals for colonial officers while my grandmother worked as a nanny for British children in a different part of the country. I never heard either of them speak English, but in my imagination, the few English phrases they did know formed the language of intimate care: Please enjoy the food. Are you warm enough? Have another helping. Did you sleep well? Don’t cry. I’m here.

I suppose they learned as much English as allowed them to forge new lives. It was both a choice and not, just as it was and was not for me as I haltingly attempted to piece together a self through literature. I did not see myself in my Malay textbooks about boys who formed interracial friendships. Neither could I find myself in the Tang poems my parents encouraged me to memorize, which featured ancient men in long-sleeved robes drinking alcohol and being sorrowful (only later in life would I come to relate to that). It was in English books that I saw a sense of adventure and escape that I identified with, as embodied by British children daringly solving mysteries or circumventing adult cruelty.

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Short story: Parcelled, Ripe for the Picking by Kar Yern Chin

His dreams were still nascent. Titi told Mama that he wanted to be a zoologist. He elicited quiet fulfilment from watching chameleons catching stick insects with their tongues and gulping them whole and ostriches campily gorging star fruits. Mama said that he should stow his dreams for later and wait for the dough to leaven; for the yeast in his mind to breathe and bloom, for him to turn plump, ready to be baked. He chuckled.

And he watched, quietly (well not really), as she plucked the fruits of her dreams. His hands hovered over the preheating oven, despite his mother’s constant reproach. She kneaded cottony dough with her gnarled but tender hands and folded it into itself. The furrow blended seamlessly and disappeared, before she wrung the dough to fold it again. The scattered flour he tried to swipe surreptitiously with his finger. Powdered sugar, he thought as he sneaked a pinch into his mouth. It exploded in his mouth as he puckered his lips, never to permit flour onto his sensitive taste buds again.

Beads of sweat lingered on Mama’s skin as she kneaded and kneaded in the kitchen, with its windows open to the sun-baked outside. Cracked streets and faded sign paints littered about as Aunty Norma, her head covered in a batik tudung of teal and navy blue, doled out nasi lemak, wrapped in newspaper, to passers-by on their way to the bus stop hidden in the far corner of the road. The oven emanated even more heat waves, preparing for the dough’s entrance. Soon, the dough, coated with glistening egg yolk, would bloom. It would turn crisp and fluffy, like a pillow waiting to be pinched and pulled. The boy salivated as he thought about the savoury patches of salt and butter that would soon linger on his tongue. The yolk sheen reminded him of lumps of peanut cookies with their brown egg coats on top, baked by Mama during Chinese New Year; the pasty lumps that crumbled in the boy’s mouth, unlocking sweet, savoury and a child’s gaiety. The boy could not wait for Mama to fire up the ovens for the next batch of CNY cookies again. Few more weeks and he would have school off, with nothing but he and the food.

Mama looked at the little plump 7-year old and smiled as she wiped off her sweat with the apron. Her smile faded as she considered her son’s dreams. She turned to start the laundry.

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Before Han Kang: Three Korean Modernists you should know

Before K-pop or K-beauty, there was Korean literature. Before the vivid, strange writing in translation of contemporary South Korean writers (including Han Kang, Hwang Jungeun, and Bae Suah) and writers of the Korean-American diaspora (such as Min Jin Lee, Patty Park, and Alexander Chee), there was literature being produced in the the city of Keijō—or Gyeongseong—where Seoul now stands. Under the rule of Imperial Japan, Keijo/Gyeongseong developed into a capital. Urbanization and colonization shaped modern Korean writers until the end of the Second World War, when Japan retreated. Seoul’s painful history has been razed and the city does not readily divulge its previous incarnation.

With the outbreak of the Sino-Japanese War in 1894, Japan launched a policy of territorial expansion that claimed Taiwan and Korea, among other countries. This policy indelibly marked the Korean peninsula, which was under Japanese rule from 1910–45. During this period, a generation of writers established successful careers. As in Taiwan, these Koreans were educated, spoke and wrote in Japanese, and had little or no memory of precolonial life. Later generations caught in the tumult of twentieth-century politics would judge them mercilessly. Many of the young men attended university in Tokyo, an epicenter of the arts, and returned to Keijo/Gyeongseong to contribute to the budding literary scene. They wrote under increasingly fraught political circumstances, which came to a head in 1940 when the Imperial State cracked down, banning the use of Korean entirely and even rounding up and torturing the creators of a Korean-language dictionary.

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Where would we be without the words of Japanese women?

In Japan, female writers are stars within the country’s literary sphere, even if on the international stage their light seems to pale in comparison to the post-war wave of recognized, male writers such as Yukio Mishima (1925-70) or Haruki Murakami.

The contributions of female writers to Japan’s tradition of literature is immense. Looking through history, there are a number of examples of female writers who have outlasted their male compatriots to embed themselves in the annals of the present. While male writers such as Mishima and Murakami are deserved in their celebration, so too must we look toward Japan’s female canon.

Female Japanese writers have already proved their staying power. The two most famous works in classical literature during the Heian Period (794-1185) were both penned by women: “The Tale of Genji” by Murasaki Shikibu and “The Pillow Book” by Sei Shonagon. As with the beginnings of other literary traditions around the world, Japan, too, has its war epics (most notably the anonymously penned “The Tale of the Heike”), but ultimately it is the work of these women on the sidelines of the era that has proved most enduring.

Both “The Tale of Genji” and “The Pillow Book” illuminate court life; the intrigues and strategic maneuvering off the battlefield that defined the Heian Period in an arguably more complete, more complex rendering than the stark absolutes of war. “The Tale of Genji” is considered the world’s first novel; “The Pillow Book” showcases a distinctive Japanese genre, a blend of essays, lists, poetry and vignettes mimicking fragmented thought called zuihitsu, a style still popular today.

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