Prince Karim Agha Khan is the current Aga Khan and the 49th Imam of Nizari Ismailism, a denomination of Shia Islam. He is the direct descendant of the Prophet Muhammad and a hereditary spiritual leader to millions of Ismaili Muslims around the world. The Aga Khan has worked to improve the quality of life for people in developing countries through his Aga Khan Development Network, a group of agencies focused on social, cultural, and economic development. He has also been involved in promoting dialogue between different faiths and cultures.
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“INTERNATIONAL MOTHER LANGUAGE DAY AND LINGUISTIC ISSUE IN PAKISTAN”
By Dr. Ali Gul Metlo
The linguistic issue has been haunting Pakistan since its very beginning. The grave error was made by none other than the founder of the country Quaid-e-Azam M.A. Jinnah himself by declaring Urdu as the national language before a very charged Bengali audience in Dhaka. Ignoring all the native languages over an alien language to the newly formed realm of Pakistan. He and the rulers after him failed to comprehend the very strong Bengali sentiment and other ethnicities sentiments for their mother tongues and their cultural affinities. The edifice which was built on wrong foundations only made further divisions with the time. Instead of heeding to the demands for rightful status of native languages, the biased and visionless rulers of the newborn country were aiming to appease the Indians who were considering Urdu to be just an alias of their Hindi language with a different script. With this background a sane voice was made aloud.
In 1999 UNESCO declared February 21 as International Mother Language Day.
On 9th February 1951, Sir Sultan Agha Khan while addressing a session of Motamer al-Alam-al-Islamiyya in Karachi, said ‘’Your choice in Pakistan of Urdu will in no way ameliorate or help your relations with your neighbour, nor will it help the Muslim minorities there in any conceivable way. Howsoever you may add Arabic and Persian words to Urdu, there is no denying the fact that the syntax, the form, the fundamentals of the language are derived from Hindi and not from Arabic.’’
He further argued: ‘’Is it a natural and national language of the present population of Pakistan? Is it the language of Bengal where the majority of Muslims live? Is it what you hear in the streets of Dacca or Chittagong? Is it the language of the North West Frontier? Is it the language of Sindh? Is it the language of the Punjab? Certainly after the fall of the Moghal Empire, the Muslims and Hindus of certain areas found in it a common bond. But now today other forms of bridges must be found for mutual understanding.’’
Pointing to its history Sir Agha Khan said: ‘’Who were the creators of Urdu? What are the origins of Urdu? Where did it come from? The camp followers, the vast Hindi-speaking population attached to the Imperial Court who adapted, as they went along, more Arabic and Persian words into the syntax of their own language just as in later days the English words such as glass and cup became part of a new form of Urdu called Hindustani. Are you going to make the language of the Camp, or of the Court, the national language of your new-born realm?’’
The Agha Khan’s advice fell on deaf ears and visionless rulers who were unable to take its notice. However the language movement in Bengal grew steadily. Instead of correcting the policy the government outlawed the protests and resorted to violence in Bengal. It was 21 February, 1952 when the peaceful protesters in Dhaka University were fired upon resulting in numerous killings. The sacrifices made by Dhaka University students became an icon not only for the Bengali language but also for the disadvantaged languages of the whole world with the passage of time. The February 21, was ultimately proclaimed to be as the International Mother Language Day in November 1999 by UN.
The day has been observed every year since February 2000 to promote linguistic and cultural diversity and multilingualism. Learning from the 21 February 1952 incident in Dhaka, the world made it a point to ameliorate the linguistic problems globally, whereas in Pakistan the situation went worse with the time and lead to disaster after disaster, the biggest one world witnessed was on 16 December 1971 in the breakup of the country.
In Sindh where Sindhi language was in very well advanced position as compared to other languages of West Pakistan suffered the most. Long before the partition, Sindhi was the official language and medium of education. Historically very rich and having literally dynamic traditions. These were the very reasons Sindhi was targeted ruthlessly as soon as Pakistan came to being. Its cities which were booming with cultural and economic activities were vacated through state sponsored violence and imposing black laws. City of Karachi was detached from Sindh. Capital of Sindh was shifted to Hyderabad.
Hundreds of Sindhi medium schools were closed, its use in offices and courts was banned, radio Pakistan stopped broadcasting Sindhi music and other programmes in Sindhi etc. Then came the one unit in 1955 when Sindhi was completely declared an outcaste. Sindhi literary activities and publications were declared anti state. Even postal letters bearing word Sindh were not delivered. Sindh striked back and reacted with extreme anger and full vigour in 1960s, by abruptly challenging the multiple socio-cultural, linguistic, political and economic blows and shocks of last two decades. Resulting in the birth and rapid rise of modern Sindhi patriotism.
The linguistic issue in Pakistan has been intricately knotted with the cultural, socio economic and democratic rights of the people. Languages bring people closer and bring about socio economic and political harmony. This natural cementing element was callously suppressed to serve and to further the vested interest of an insignificant alien minority. Without acknowledging linguistic rights economic, political and human rights are inconceivable. Under the cover of making Urdu as so called national language the jobs, politico-economic and cultural rights were usurped with a trickery and fraud by this well established and experienced clique. The struggle continued against these excesses by the deprived and excluded sections of masses. One Unit was undone. Bengalis achieved independence at the cost of massive human tragedy.
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