On Music Freedom Day March 3, 2014

http://www.voadeewaradio.com/audio/audio/382324.html

Current affairs: A friendly chat

Shakir: What do you predict about the possible outcome of talks with the militants? Do you predict any reconciliation?

Arif: There are many possibilities. The State and militants cannot reconcile for some obvious reasons as Taliban do not believe in democracy and constitution. A military operation against the militants is a tough decision. Further delay may possibly strengthen the militants and in case of militants’ dominance over the state, the state will have no other option but to invite international support.

Shakir:  Do you really think militants are a threat to the state?

Arif: Yes, they are a threat to the state.

Shakir: Are they a threat to the military establishment as well?

Arif: Yes, a threat to the state implies a threat to its establishment.

Shakir: If military operation is launched, what will be the status of KP government?

Arif: I suppose military operation will further exacerbate the situation especially in Punjab and Karachi and we don't know how the militants and other anti-state forces will respond. Before military operation the state must change its policy.

Shakir: Do you mean it is the right time for the state to change its policy?

Arif: Yes, the state has no other option.

Shakir: What is the way out to curb militants in KP?

Arif: FATA and KP are sandwiched. Only the state can find a way out. KP cannot have a policy of its own.

Shakir: PTI and JI are pro-Taliban. How would they curb the monster of terrorism?

Arif: They cannot. They are pro-Taliban but Taliban are only pro-Taliban and do not wish to take side with any party or force.

Shakir: So what are the chances of KP government survival?

Arif: It depends. PTI will support any move from the Federal government/ military. JI may resign or Governor Raj may be imposed in case of military operation. Time will tell. We cannot say it for sure

Shakir: You are right. In this critical situation it is difficult for JI to continue.

The need for an internal dialogue

It is hypothesized that our society is faced with an existential threat. This threat is embedded in the many problems such as our too much occupation with historical fallacies, ideological confusion, vicious cycle of economic opportunism and exploitation, losses of heritage, lack of self rule and self-governance, moral and intellectual corruptions symbolized in financial corruption and lack of institutionalized leadership. The worst part of all this is that each one of us has his/ her own monologue which no one else is listening to.

It may be relevant that we initiate an internal dialogue with some of the following constituting points.

·         Internal stability of our society against sectarian violence.

·         Internalizing the spirit of scientific and technological understanding.

·         Connecting ourselves to our heritage to determine what stage of human civilization we are presently in.

·         Chalking out our political economy vis-à-vis regional and international economic players or polities.

·         Bridging the generation gap between the hitherto older generation who are fast losing their relevance and our disoriented youth who are under diverse influences and information.

The dialogue may be promoted through parliament, political parties, and all relevant institutions such as media, places of worships and public forums. 

آيا طالب زمونږ ورور دے؟

د عمران خان د پخوا راهسې دا وينا ده چې مونږ له په مينځنۍ پښتونخوا (فاټا) کښې "خپلو خلقو" سره خبرې اترې کول پکار دي او جنګ د مسلې حل نۀ دے.

يو ورځ مخکښې د پاکستان په سينټ کښې د اے اين پي غړو د عمران خان د دے خبرې ډيره په سختو ټکو غندنه وکړه چې طالب زمونږ ورور دے. 

سياست به يو خوا ته کېږدو او په دے خبره به غور وکړو چې څوک زمونږ ورور دے او څوک زمونږ دښمن. په پښتونخوا کښې اوسيدونکي ټول انسانان زمونږ وروڼه خويندے دي او کۀ د هر چا هره يوه عقيده وي زمونږ د پاره ټول قابل احترام دي.

کۀ شيعه دے کۀ سني، کۀ بريلې دے کۀ تبليغې، کۀ سِک دے، که هندو او کۀ عيسائي د ټولو زمونږ په خاوره حق دے.

که جماعت اسلامي ده کۀ اے اين پي، کۀ فضل الرحمن دے که محمود خان اچکزۍ، که سراج الحق دے کۀ پرويز خټک مونږ د ټولو احترام کوو.

خو د ژوند تيرولو د پاره څۀ اصول وي. د خپل سوچ خپرولو د پاره څۀ نۀ څۀ لاره وي. او هغه دا چې د بل انسان د سر او مال احترام به کوو. د خپلو عقيدو د پاره به د چا ژوند نۀ خاورے ايرے کوو. يو داسې پښتون څنګه زمونږ ورور کېدے شي چې هغه نۀ د حجرې احترام کوي او نۀ د جماعت، هغه خپل نور وروڼه په بمونو کښې الوزوي، خلق تښتوي، ډاروي او په بدمعاشۍ او د ټوپک په زور خپل عقائد په خلقو مني؟

د عمران خان دا سوچ چې طالب زمونږ ورور دے بيهي د انسانيت، مذهبي روادارۍ او کلتوري اصولو خلاپ دے. مونږ ډير بدقسمته خلق يو چې د يو ناپوهه انسان په لاس کښې زمونږ د قام اختيار دے.

(عارف)

POSITION STATEMENT ON CULTURE POLICY FOR KHYBER PAKHTUNKHWA

POSITION STATEMENT ON CULTURE POLICY FOR KHYBER PAKHTUNKHWA

Sunday, January 05, 2014

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Introduction:

After 18th Amendment the subject “culture” has been devolved to the provinces which mean that provincial governments have the authority to work for the revival, promotion and preservation of the indigenous cultural heritage. In this connection, the ANP led provincial Government of Khyber Pakhtunkhwa had taken some very positive measures that included: among other things, reopening of Nishtar Hall Peshawar for cultural activities and setting up Directorate of Culture. In that period the cultural activism in the province under the Directorate of Culture, Ministry of Information, Public Relation and Culture was highly commendable. However, after the change of government, not only culture activities are slowed down but little progress can be seen for devising a comprehensive Culture Policy.

Justification for a Cultural Policy

The culture of the province has been suffering at the hand of extremist forces and terrorism which are hell bent on destroying cultural diversity by replacing it with obscurantism and violence. For sustainable peace in the province culture should be considered as “agent for social change” and efforts shall be made for the reinvigoration of the dismantled cultural heritage. As under the constitution the subject “culture” is no longer a federal subject and as it has been devolved, therefore, it is the first and foremost responsibility of the provincial government of Khyber Pakhtunkhwa to formulate a Culture Policy for the province.

What is a Culture Policy?

Culture policy shall be the relevant legislation or legal document for the revival, promotion and preservation of both tangible and intangible cultural heritage of the province. The policy shall appreciate the diverse culture of the province and any direct or indirect threat to this culture shall be deftly estimated as unlawful.

Aims and Objectives of Culture Policy

Culture policy shall aim at providing legal protection to cultural heritage, cultural institutions and cultural activities. Besides safeguarding fundamental human rights of the citizen as envisaged in the constitution of Pakistan, the policy shall discourage all negative cultural practices and devise concrete objectives for promoting positive cultural values such as pluralism and democratization. The policy shall help provide an enabling environment for the education and promotion of the indigenous languages, literatures, arts, crafts and folklore. Artists, artisans, craftsmen and people related to the promotion of culture shall be declared as “productive assets”. Productive cultural activities, cultural marketing, tourism and related businesses shall also be regularized. The policy document shall include references and provisions for relevant administrative and financial matters. This shall be achieved through a step by step strategy of investing in the productive culture sector and culture education. Exploring markets for indigenous arts and crafts shall also be pursued. Efforts shall be made for increasing access to the new media by establishing state of the art studios. Quality productions and publications should be encouraged though a democratic process of censorship. All this shall be achieved through coordination among different departments such as education, agriculture, tourism, industry, environment and the private sector etc.

Planning and Implementation of Culture Policy

On planning and strategic levels, the policy shall devise recommendations for increased budgetary allocation and reciprocal revenue generation through marketing and taxation. For the administration and management of culture implementable structures shall be formulated. The existing structures for the management of the subject “culture” at the provincial level need to be revisited. Currently two separate directorates under two separate ministries are operating for dealing with the subject “culture”. 
The Directorate of Museum and Archives which deals with the tangible cultural heritage works under “Sports, Tourism, Archeology and Museum Department.” The Directorate of Culture which deals with intangible cultural heritage is working under “Information, Public Relation and Culture Department.” If both tangible and intangible cultural heritage are included under one department many administrative problems shall be corrected and duplication shall be avoided. Administrative structures may also be devised at the divisional or district level. The culture policy should seek sustained institutionalization at the grassroots level. Art councils, literary circles and traditional cultural institutions should be strengthened.

Risk/ Opportunities

The culture policy should be specifically mindful of the financial and technical risks. Keeping in view the security concerns of the province it is very likely that the government would find it difficult to allocate increased budget for the culture. To mitigate this risk the policy should recommend transparent procedures for public-private partnership. The culture policy must allow flexible procedures to benefit from the opportunities available in the private sector and with national and international donor agencies. Another risk in the implementation of culture activities would remain lack of technical skills of the staff of the culture department. The policy should also allow for capacity building of the staff of the culture department or relevant ministry.

What Civil Society Organization can do?

Center for Peace and Culture Studies (CPCS) Peshawar Pakistan and other Civil Society Organizations working for the promotion of culture can offer their expertise in formulating policy guidelines, advocate for the relevant legislation and coordinate with the concerned department in the implementation process.

 Dated: 04/01/2014

http://www.cpcsp.org/index.php/blog

CELEBRATING A PASHTUN LEGEND

Saturday, December 28, 2013 posted by: Super User

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The year 2014 marks 100 years of the birth of the legendary Pashtun poet Khan Abudl Ghani Khan. Peace loving Pashtuns from Pakistan, Afghanistan and across the globe are celebrating this year to pay tribute to the great Pashtun genius. Different events have been planned in different parts of the world in which the life and works of Ghani Khan would be highlighted and his relevance for peace propagated.

The Center for Peace and Culture Studies Peshawar (CPCSP) intends to publish a compilation of research papers, articles, photos and arts works about Ghani Khan. Writers, critics and artists are invited to catch the ethos and express their take on Ghani Khan (in English) for a wider international audience.

Life and Works of Ghani Khan

Khan Abdul Ghani Khan, commonly known as Ghani Khan was born in 1914 into the family of the 20^th century iconic Pashtun leader Khan Abdul Ghafar Khan. After receiving his early education in his native town Utmanzai in Charsadda district of Khyber Pakhtunkhwa he was sent to Europe and then the US for higher studies. In US he studied sugar technology which earned him a job back home in 1933. He had also studied painting, sculptures, Asian philosophy, literature and arts in India.

Before the partition of India he was closely associated with the non-violent Khudai Khimatar (Red Shirt) movement initiated by his father. He remained active in politics for some time but finally retired and devoted himself to arts and poetry.

His prose writings include and English work The Pathan (1958), a critical exposition of the life style of Pashtuns and their customs and traditions and an Urdu book on his father Khan Sahib (1995). May of his humours are also published in Pashto.

His first poetry publication was Da Panjray Chaghar (1956) which is a collection of his poems. His other books Palawahy and Panoos were published later on in which he had added new poetry to his early publications. His collected works published are Kuliyat (1985) and Latoon (1995).

In addition to poetry Ghani Khan had also created paintings and sculptors of higher aesthetic value. In recognition to his invaluable contributions the Government of Pakistan has awarded him Sitara-e-Imtiaz and an official monument and museum has been build near his hometown. Ghani Khan died in 1996 and was buried in Utmanzai Charsadda.

Importance of Ghani Khan

It is not possible to sum up the versatile genius of Khan Abudl Ghani Khan in few words. Once entered into the vast sea of his artistic mind it is not very easy to come out. You find yourself without any shores. The rhythmic tides of his creative impulses play with you. The underlying logic of his thoughts forces you to plunge deep into the waters and explore more. The romance entices you, giving you the impression of illusions after illusions and you are almost lost.

The appeal of Ghani Khan poetic genius is far greater than other traits of his dynamic personality such as his political struggle, his professional career as an engineer, his prose or his paintings and sculptures. His poetry is so powerful and meaningful that even an adamant Pashtun youth could hardly remain uninfluenced. This may be due to his deeper understanding of Pashtun culture which might have enabled him to override local myths, taboos, religious authority and such other things and thus he was able to create poetry of higher aesthetic value for a people who desperately needed it. That is why a part of Ghani Khan lives in almost all peace loving Pashtuns. His poetry would hold this appeal as long as Pashtuns survive as a culturally homogenous group.

But more important than his local appeal is the freshness of his thoughts for a wider international audience. His thoughts are being shaped by diverse regional and international influences and when these influences interact with the grooming of a genius in the typical Pashtun culture, it creates and represents something that transcends time and place. Thus the beauty of his artistic genius has a universal value for a much wider audience.

Muhammad Arif Khan is the Executive Director of the Center for Peace & Cultural Studies, Peshawar. He can be reached at cpcspeshawar@gmail.com

http://www.cpcsp.org/index.php/blog

A POEM FOR MALALA YOUSAFZAI

A POEM FOR MALALA YOUSAFZAI

Friday, December 27, 2013 posted by: Super User

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O’ the master of Guns!
Listen to us.
We, the people from the hills,
Live in mud houses,
But we love the very concept of love.
We have peaceful desires
As we cultivate flowers
As we understand the spring.

Though eaten up by the grief
Our heart never lose faith in happiness
Because we have our elders
Who like the blue canopy above,
Never abandon us
Like the true spirit of Bacha Khan

We were once the master of our distiny
In the very heart of Asia
We were the great rulers
With our own blood
We made friends with life

You tried to prove us terrorists
You tried to prove us animals
But'
Our single song
Our one slogan for peace
Our one Malala
Defeated your guns

- Shaheen Buneri

- Translated by: Muhammad Arif from Pashto

http://www.cpcsp.org/index.php/blog