Research Questions and Answers with References
Q1. How does the politics of resistance respond to the state ideology by
subverting the hegemonic framework through progressive poetry of Faiz and
Jalib?
Understanding Resistance and Hegemony
The concept of hegemony, popularized by Italian Marxist theorist Antonio Gramsci, refers to
the dominance of one social class over others, achieved not by force but by shaping cultural
and ideological norms (Gramsci, 1971). In Pakistan, this hegemonic control has been visible
during military regimes, particularly under General Zia-ul-Haq (1977–1988), when religion
and censorship were used to suppress dissent and enforce a conservative state ideology
(Jalal, 2014). Progressive poets like Faiz Ahmed Faiz and Habib Jalib actively challenged
these narratives through their revolutionary poetry.
Faiz's Symbolic Resistance
Faiz Ahmed Faiz subtly critiqued the authoritarian state through symbolic and metaphorical
language. In “Hum Dekhenge,” Faiz uses Islamic imagery to turn the regime’s own religious
symbols against it, imagining a future where tyrants are overthrown:
“Sab taaj uchhaale jaenge, sab takht giraaye jaenge” (All crowns will be thrown off, all
thrones will be brought down).
This poem became an anthem of resistance against Zia’s regime, highlighting Faiz’s ability to
inspire collective defiance through poetry (Rahman, 2011). His style aligns with the Neo-
Gramscian idea of creating a “counter-hegemonic” culture through intellectual and cultural
resistance.
Jalib’s Direct Political Challenge
Habib Jalib’s poetry was more direct and confrontational. His poem “Dastoor” openly
rejected the legitimacy of laws and governance under dictatorship:
“Main nahin manta, main nahin jaanta” (I do not accept, I do not recognize).
Jalib criticized not only military rulers but also political elites who failed the masses (Ali,
2008). His poetry voiced the pain and frustration of ordinary citizens, often becoming
rallying cries in public protests.
The Role of Progressive Poetry
Both Faiz and Jalib, as members of the Progressive Writers' Movement, believed that
literature should serve the people and support social justice. Their work countered the
state’s hegemonic discourse by offering alternative visions of justice, equality, and
resistance (Ahmed, 1997). In the Neo-Gramscian framework, they acted as organic
intellectuals who helped mobilize the public against ideological domination.
References:
- Gramsci, A. (1971). *Selections from the Prison Notebooks*. International Publishers.
- Jalal, A. (2014). *The Struggle for Pakistan: A Muslim Homeland and Global Politics*.
Harvard University Press.
- Rahman, T. (2011). *Faiz Ahmed Faiz: A Poet of Peace and Resistance*. Oxford University
Press.
- Ali, T. (2008). *The Duel: Pakistan on the Flight Path of American Power*. Simon and
Schuster.
- Ahmed, A. (1997). *Literary Radicalism in India: Gender, Nation and the Transition to
Independence*. Routledge.
Q2. How does political poetry of Progressivists like Faiz and Jalib resist the
global geo-political influences weakening the indigenous narrative?
Globalization and Cultural Hegemony
Global geo-political forces, particularly Western imperialism and capitalism, have
historically influenced the cultural and political structures of postcolonial countries like
Pakistan. This has often led to the erosion of local identities and values, replacing
indigenous narratives with Western-dominated ideologies (Said, 1978). Faiz and Jalib
resisted this trend by grounding their poetry in local realities, using indigenous language,
and exposing the impact of global exploitation.
Faiz’s Anti-Imperialist Vision
Faiz was a strong critic of imperialism and colonial legacies. In poems like “Bol ke lab azaad
hain tere” (Speak, for your lips are free), he encouraged freedom of expression and
resistance against both internal and external oppression (Rahman, 2011). His poetry often
reflected international struggles—from Palestine to Vietnam—linking them to the Pakistani
context and promoting solidarity among oppressed peoples (Ali, 2006).
Jalib’s Nationalist Standpoint
Habib Jalib openly opposed American influence on Pakistani politics, particularly during the
Cold War. In his poem “America ka jo yaar hai, ghaddar hai ghaddar hai” (Whoever is a
friend of America is a traitor), Jalib strongly criticized Pakistani leadership for aligning with
Western interests at the cost of national sovereignty (Jalib, 2012). His poetry highlighted
how foreign intervention weakened local governance and silenced indigenous voices.
Language and Local Identity
Both poets used Urdu—Pakistan’s national language—to connect with common people.
This was a political act against the dominance of English and elite discourse. Their poetry
included local metaphors, folk imagery, and cultural references, reinforcing national
identity and resisting cultural imperialism (Shamsie, 2001).
Neo-Gramscian Relevance
Neo-Gramscian theory emphasizes the importance of cultural resistance against global
capitalism and Western dominance. Faiz and Jalib’s poetry served as tools of resistance that
upheld indigenous perspectives and resisted the “passive revolution” imposed by foreign-
supported elites (Cox, 1983).
References:
- Said, E. (1978). *Orientalism*. Pantheon Books.
- Rahman, T. (2011). *Faiz Ahmed Faiz: A Poet of Peace and Resistance*. Oxford University
Press.
- Ali, T. (2006). *Street Fighting Years*. Verso.
- Jalib, H. (2012). *Habib Jalib: Selected Poems*. Sang-e-Meel Publications.
- Shamsie, M. (2001). *And the World Changed: Contemporary Stories by Pakistani
Women*. Feminist Press.
- Cox, R. (1983). Gramsci, Hegemony and International Relations: An Essay in Method.
*Millennium*, 12(2), 162–175.
