“Ani Gati Nani Kathae”, “Enlightened Thoughts In The Dark”, a compilation of twenty six (26) Kashmiri short stories, received accolades from across the country; found its space in various languages viz English, Urdu, Tamil, Bangla, Kannad, Dogri, Punjabi, Pahari, Gojri, is a debut book of Late Bashir Akhter that hit the stalls in the year 2008.
The author, who had carved his own space in the literary domain, became pioneer in research and publications; with twenty (20) thousand exquisite photos clicked by his own camera for the archives of J&K’s Academy of Art, Culture and Languages, remained associated with its Encylopedia, and much more; but always down to earth.
Well-known writer, critic and historian Mohammad Yousuf Taing praises Akhter’s profile as full of witticism and finds his short-stories brief but full of deep knowledge; conveying the harsh realities revolving round a society. Rather than pleasing others, the author points out various issues, a society would encounter, without any fear of rebound.
The author in his introductory passage shows a sign of despondency over the lack of interest toward book reading and step-motherly treatment toward our mother-tongue Kashmiri, ‘meted out by its own people’ and has delved into the job-only purpose of studies, “Our studies are confined to jobs only and the objective-type system of studies and examination system has affected a lot”, the author explores.
While navigating the lines of two approaches vis-a-vis native language, the author explores, “while a teacher scolds his student in a school over non-use of Kashmiri language; same child is interrupted at home by her or his mother if someone talks to him or her in Kashmiri, “Isko Kahan Kashmiri Uthta Hai” and same children when sent to market to fetch something, go on whispering “Kya Twenty Eight Ko Kashmiri Me Athovae bolte hai” to confirm what is Twenty Eight (28) called in Kashmiri.
The author draws attention to a shocking reality in the story “Arz Daasht”- (Page 219), revolving round a mosque, where people find difficulty in finding a solution to an issue, and all community people had gathered to sort it out; “We have been reciting Aameen loudly since the dawn of Islam”; and then the opposite group, “Circular instructions are hereby issued and people are desisted from saying Aameen loudly and they are impressed upon not to fall prey to vested elements”. “Oh God! Do you hear Aameen loudly or in a low tone”, the author submits, as he was puzzled whether he should ask this loudly or in a low tone”.
Navigating Page-223 of the book, Akther precisely explores the free will of an individual in a society. “Independent is, inter alia, a person who sells wooden logs; if you offer him Rs 100 he would straight away cut down a tree from a forest, then whether to use it in a Niyaz (offering food on religious occasions), he is free to do it.
“Free is a lineman or an employee of water works, if you do not invite him to your marriage function, your electricity and water will be cut off”, because he is free. “Independent is a baker of my village, who changes the size of a bread as per his will and wish because he is free”. Independent is a person who is not bothered about pure and impure earnings, constructs a big house and installs a sign board on it “Haza Min Fazli Rabi”.
Except few easy to grasp stories in the book, many have complex narratives with interwoven elements that create layers of meaning and enhance the depth of storyline. With regard to proof reading of the collection, Akther credits his spouse for the same, given the author’s health issues, as such would not be fear to be critical about the same.
As reflected by the author, “To get something written from the spouse is not an easy task, as once he would reach an idea his spouse would get distracted to prevent spoiling of food kept on a stove”. The author also thanks his sons Basharat, Mubashir and Shuaib for the book’s landscape.
Conclusion
While a writer never dies, it is the moral obligation of the institutions not to overlook the late author’s contribution and do not let the literary work of such personalities fade away and not to fit into the Kashmiri idiom:
“Yaaras Moaj Moyi Tae Saeri, Yaar Mood Tae Kuni Nae Kahn”¸
(When a friend’s mother died everyone was present to please a friend, but when the friend died all faded away)
It would be a privilege if Akhter’s remaining literary work is explored.
(Author is Editor at a weekly Kashmiri, hailing from Khrew and can be reached at: [email protected])
