Aftab Dayo added it Oct 04, He jallil to colleges and universities, earned degrees and diplomas, but remained an alien in his own ja,il. In the s, Bloks was constructed as a capital for several reasons 5. He played for his NJV School and also featured briefly in first class cricket as wicketkeeper-batsman. This book was published by Muhammad Ali Majid. Karachi and other centres of Sindh have seen ethnic tensions between the native Sindhis and the Muhajirs boil over into violence on several occasions.
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I dedicate my book to the children who were conceived to the millions of miserable Hindus, Muslims and Sikh women dishonoured during the devastation of in the wake of the partition of India. They were born the following year in This year, , they have turned senior citizens in both India and Pakistan. Partition, which serves as the backdrop to almost all major works by Jaleel, is a bleeding wound, ever alive on the body politics of the subcontinent.
However, containing the autobiographical account of the writer, the preamble illustrates the emotional turmoil and the mental agony of the generation born in the undivided land and witness to the atrocities of Partition. His school, named Rattan Talao, was set on fire by the newcomers in Karachi. Jaleel started his literary career with short stories, worked for the radio, earned fame as a playwright and even tried to write for the silver screen.
He also contributed articles in newspapers of different languages, Sindhi, English and Urdu. The index of his popularity never declined since the days of the tyrant Ayub Khan and Amar Jaleel remains the favourite and most quoted writer among young readers today.
But Amar Jaleel is the living example of sustaining the same pace in his writings even after his hair turned from black to gray and then to white. His pen is as sharp as it was in his youth. Hence he dares to dissent against power in all its forms.
His writings are the voices of suppressed nations, marginalised minorities and the sigh of the rejected lover. The dreadful year was more atrocious than the final phase of the Second World War that had culminated two years earlier, in August , after Americans dropped atom bombs on Hiroshima and Nagasaki. Both occupations are alike, both have an equivalent earning.
The story was about the sad incident of Kandhkot where the Hindu community was being looted and rapes were reported but the police became a party with the accused and refused to register FIRs. Later on, the Zia regime banned many of his stories. Unlike past governments, which used to introduce black laws to curb unwanted voices, now self-proclaimed moral brigades have become apparent, armed with the task to teach a lesson to those who dare to cross the lines and to set standards for freedom of expression.
In the recent past, Jaleel fell victim to this self-proclaimed moral brigade when he spoke against the distortion of history regarding some spiritual and political personalities in the history of Sindh. At the same time, though, he was fully supported by his secular readers and progressive admirers. Satire works as an excellent tool for Jaleel to disguise his anger while the taunt is used as a tool to hit the very fabric of society. They belong to the lowest strata of society.
Jaleel pens the miseries of their creeping lives, their unending pain, their cries of social and political injustices and their questions about inequality, both against the gods of heavens and land. I lead the convoy of words and sentences into the wilderness and wander, following the desert of interpretations. However melancholic and forlorn, the restless being of Rohri-born Amar Jaleel finally found refuge in the tent of mysticism and called himself a Sufi.
It subdues rigidity and fundamentalism in religions. Mysticism inculcates understanding and brings divergent people together. I will only say that Amar Jaleel is apparently dark and inelegant like Karonjhar, has a perturbed soul hidden behind him, is in a quest for unselfish and stubborn love like Sindhu since eternity. Amar Jaleel is not the name of a personality.
These pieces are independent, separate from one another. Out of these parts, one is stubborn and rebellious, the second is an artist and a lover of Ayaz, the third is a worshiper of love, the fourth is a hermit and the fifth is wrapping a shroud around his head and standing in a queue of the intoxicated.
These parts have their separate dispositions. But all the pieces are linked in a chain and the second end of that chain is plunged in the abyss of Sindh.
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