Duniya banAnei vAlei, kya tere mann mei samAyei,
kAhei ko duniya banAyei?
(noma yini eyafika ekhanda lakho, mdali/ kungani wadala umhlaba?)
Imigqa evela engomeni yefilimu ehlanganise nesithombe esiyintandokazi kamama. Nami ngokunjalo.
Manje usengene onyakeni wakhe wekhulu—uzwile lokho kulungile—futhi unomqondo oqinile ngokwanele ukuthi angasho ukuthi akakayitholi impendulo, nakuba amashumi ayisishiyagalolunye nesishiyagalolunye egcwele ukunakekela nokuzinikela.
Ngakho, ingabe akakwesabi ukufa kanye nemiphumela esolwayo? Ngisola ukuthi uyazinaka lezo zinto, kodwa uyenqaba ukuzihlanganisa ne-oda lezakhiwo ahlala engaqiniseki ngalo. Mama, ngithulela isigqoko ubuqotho bomqondo kanye nenhliziyo yakho.
Njengoba esezingeni eliphezulu kwezobuhlakani, futhi eqotho ekujuleni, akakwazi ukusho ukuthi ukubuka ibhayisikobho endaweni yeshashalazi noma ukuphuza i-whisky manje bese kuyizenzo eziqinisekisiwe zokusithumela e-jahanum (isihogo). Ngiyamkhumbula ephawula futhi ngokuthi imiyalo enjalo yenziwe kanjani nje, futhi ayisho lutho nhlobo kulabo okungenzeka baye bakuzwa ukuba khona kukaNkulunkulu.
Okungikhumbuza.
Ngicabanga ukuthi i-movie yokuqala engake ngayibuka ngineminyaka eyisikhombisa noma ngaphezulu yayisetiyetha yase-Regal e-Srinagar, e-Kashmir. Ifilimu yayikhona noma BAzAr noma Jignu, futhi ubaba wayejabule ngokuba sehholo lebhayisikobho njengomunye wabafana bakhe ababili. Imigqa yezindaba ethinta futhi eyakhayo nomculo wasezulwini, ah. Yeka ukuthi izwe linomsindo kangakanani namuhla.
Edolobheni laseSrinagar ngalezo zinsuku, into ewubuqhawe kakhulu iqhawe lentsha yaseKashmiris—amaSulumane namaPandit—ezazibekela yona kwakuwukuthenga ithikithi lesinema lanoma iyiphi ifilimu entsha, ngisho noma lokhu kwakusho ukuxabana nezixuku ezigingqayo. umfantu wewindi lokuthenga amathikithi, noma ukukala ngokoqobo abafuna ukundiza ngendlela endizayo ukuze bafike efasiteleni ngaphambi kwanoma ubani omunye.
I-galahad ephumelele yathola ukubongwa okumangazayo kumasosha aphansi, futhi ngokuvamile inganekwane yaleyo mpumelelo yenza imizuliswano eminingi ku-galli ne-mohalla.
Okumangazayo, ngemisebenzi yethu yasekolishi—izikhathi eziwubuwula lezo bekuyinto ehloniphekile—thina bantu abasha base-Kashmiri kuyo yonke imiphakathi sasivame ukuvakashela ibhayisikobho ngaphandle kokuwela ezindleleni ezimbi kakhulu.
Ngokuvamile, sisebenza ebusuku kakhulu ezindaweni zokucwaninga ngokuhlolwa kwe-gravimetric, sasicula lezo zinombolo ze- Rafi, Noor-e-Jahan, Lata ezisele nathi namanje, futhi zizohlala zikhona ngemva kokuba bonke o-Mullahs kanye noPundit sebehambise izindlela zabo ezingcwele ezulwini. Babezoyaphi futhi?
Mayelana notshwala, sibe nezikhathi zethu ezebiwe, kuze kuhambisane namavesi abanzi avela kuzimbongi ze-urdu ezidumile nezithandwayo zezwekazi. “PilA dei okk se sAqui gar hum se nafrat hei/ PiyAla deita nahi hai na dei,, sharAb tou dei” thina singacula (thela wena lelo wayini emgodini wezandla zethu/uma ungenalo ithangi, vele usinike iwayini). Futhi sacula ngothando nangezindlela ezithintekayo: “Ulti hogayein sub tadbeerein, kutch na dawA nei kAm kiya/ DekhA iss beemAriyei dil ne Akhir kAm tamAm kiya”. (wonke amakhambi awela phansi, awukho umuthi owake wasebenza/ ubuhlungu benhliziyo ekugcineni basenzela khona).
Nokho akekho umdala wasekhaya noma wezombangazwe owabonakala ekhumbula, noma esixwayisa ngobuhlungu besihogo somlilo ukuze siqhelelane nebhayisikobho, ingoma, noma uthando; mayelana nophuzo oludakayo noma ugwayi, babenomqondo omuhle kakhulu wokwazi lapho sasimayelana nalezi zinto, futhi basivumele sithole ukujula noma okungashoni kwethu. Uma isiyalo sifika, sasifika njengezwi elinoju lokunakekela, hhayi njengemfundiso ethile eyisilo eyayilindele ukusigwinya ekukhohlweni kobusathane. Futhi iziyalo ezinjalo ngenxa yaleso sizathu zazivame ukulalelwa futhi ziphumelele.
Futhi, bheka, ekugcineni kwakho konke lokho, asenzanga kabi kakhulu, akunjalo?
Kepha ukuhlasela kwangonyaka ka-1989/90 kwakuzoshintsha indlela abantu abasha baseKashmiri abanobuntu obuhle, abanakekelayo, abaphila futhi ababophene ngayo.
AmaPandit esephumile esigodini, ngaphandle kwezinkulungwane ezimbalwa, inkambu yezibalo zabantu ibonakala ivumelana nezimfundiso.
Ukubuya kokuthula nokujwayelekile akubonakali kuhloselwe ukubuyisa lezo zigilamkhuba ezinhle zokungabi nacala okwenziwa ukuya ebhayisikobho noma ukuvakashela isitolo sotshwala — uSrinagar ayenabo abaningi—indaba yesenzakalo esivamile noma ubungane obuhlangene.
Abaningi abathenga ama-CD noma ama-DVD amamuvi abonakele ezitolo ezitholakala yonke indawo emgwaqweni futhi bawabukele ekhaya, noma ngempela ababukela amamuvi kuthelevishini babiza ishumi nambili bayala ngokuthi izindlu zamasinema kufanele zihlale zivaliwe, njengoba ibhayisikobho “ayiyona eyamaSulumane.” Cabanga ukuthi akukaze kube njalo isikhathi eside njengoba i-cinema ikhona.
Okufanayo notshwala: noma iyiphi inombolo yamaSulumane anolwazi axoxele lo mbhali ukuthi isimo sengqondo se-Quranic sokuphuza singabonakala ngokucacile ukuthi savela ngokuhamba kwesikhathi. Ngaphambilini i-surah ibhekisela ophuzweni njengobugcwele kokubili “inzuzo” engaba khona, ikakhulukazi kubantu, nasesonweni, lapho isono singasho khona isikali (Surah Baqarah, 2:219; kanye neSurah Al'Nahal); ngemuva kwesiqephu esithokozisayo se-misdemeanor esingathatha isikhathi eside ukusisho lapha, kwabekwa umyalelo wokuthi singabusebenzisi utshwala ngezikhathi zomkhuleko: “O makholwa ningasondeli kuSwalah nidakiwe” (S. Nisaa); esinye isiqephu sokungalungi kwentsha yakwa-Ansari edakwe yajikijela ithambo kuHazrat Saad Ibn Abi Waqqas ngenxa yenyama yesizwe yaholela ekukhishweni okunamandla kotshwala (S, Maida). Kungase kuvunyelwe ukuphetha lapha ngokuthi lo myalelo unesisekelo esincane se-ontological, ukwenyanya kakhulu ukulahlekelwa okungase kube nokuziphatha okuhle nokuzibophezela komphakathi. .
Cabanga ukuthi nakuba ePakistani engokwasezulwini, izindlu zamasinema zisebenza kahle futhi ngenjabulo, futhi izithombe eziningi zasesinema zaseNdiya zidunyiswa ngendlela exakile, isigodi samaRishis namaSufi sibonakala sifaneleka ukwedlula uHerode uHerode. Cabanga futhi ukuthi iNkantolo yeShariat ePakistan yanquma esikhathini esingeside kakhulu (2005) ukuthi imbimbing yayingafani neHadd, nokuthi akuwona u-islamic ukujezisa icala ngemivimbo engu-80. Isincomo senziwe ukwenza icala libe nebheyili.
Ngakho-ke umuntu kufanele axolelwe ngokubuza ukuthi bekuyini tehrik(Ukunyakaza) ka-1989 cishe ngemva kwakho konke? Ingabe ukungabaza kuyathetheleleka ukuthi abanye abadlali abahamba phambili abanethonya kungenzeka babenokungaphezu nje kobungcwele be-ballet engqondweni? Noma ukwakheka kwezwe elikude neNdiya?
Ngangineminyaka eyishumi nane ubudala, futhi ngaba nenhlanhla yokufakwa eqenjini lekhilikithi lase-Kashmiri ukuze ngidlale umbukiso nomdlalo nezihlabani zamafilimu ezivela e-Bombay ezazifike eSrinagar. Lezi zihlanganisa izinganekwane ezinjengoDilip Kumar, uNargis, nabanye abaningi.
Kwathi uma kuphela umdlalo nezihlabani ziphuma ezinkundleni zekilabhu i-Amarsingh, uDilip sahib ompofu wagwinywa yizinkumbi zamantombazane asekolishi abeze ukuzobukela. Umbono ongenakulibaleka. Nokho alikho izwi elizothile le-Kashmiri, noma umhleli wephephandaba oqinile owacabanga ukuthi lesi siqephu siyisono noma "esingesona esamaSulumane."
Zishintsha kanjani izikhathi, noma ziyashintsha?
Ngicabanga ukuthi uma u-Shahrukh, noma u-Salman, noma u-Amir Khan bengavakashela isigodi ngalolu suku, futhi ahambe phakathi kwezixuku, akukho okungase kushintshe ngokuqondene namaSulumane avamile ase-Kashmiri. Impela, lezi zithonjana zesinema "eziwile" zingase zimenywe ngomusa ezindlini zamaSulumane ezihlanzekile ukuze uthole ukudla kanye nama-ops ezithombe. Futhi kungani kungenjalo.
Uma izinkulumo ezintsha nezingenasimilo zokufundisa kwe-puritan esigodini kufanele kukholakale, ezinye zezimbongi ezinkulu zase-India kanye nama-Muslim-humanists, kusukela ngo-Mir no-Ghalib, kuzomele bavinjelwe, akunjalo? Akumangalisi ukuthi imbongi eyodwa ebonakala yonke indawo phakathi kwabafundi besigodi kulezi zinsuku kufanele kube u-Iqbal, futhi ngenxa yezizathu ezithinta isiqu sayo njengembongi.
Konke lokhu kubonakala kuncipha futhi kudabukisa. Futhi mhlawumbe okubonisa ukuthi yimuphi umbala Azadi (ukuhlukaniswa kusuka e-India) kungase kuthathe uma kwenzeka futhi nini.
Futhi-ke uma iKargil, indawo enkulu yamaShia esigodini, bekufanele ifune Azadi kanye nangezizathu zenkolo zokuthi ungubani (phela, cabanga ngezindaba ezilethwa umhlaba nsuku zonke zokubulalana okunyantisayo phakathi kwamaSunni namaShia Muslim), ingabe ziyobe ziyiphutha?
Ngakho-ke uma ngizithola ngisohlangothini luka-Farooq Abdullah ekufisweni kokuvula ithuba, akuphumi kunoma yikuphi ukukhathazeka ngengcebo evela kwezokuvakasha, nakuba noma ubani ophethe izwe engakwazi kodwa ukucabanga kanzima ngalokho.
Esikhundleni sokucatshangelwa okukhulu mayelana nokuthi isimo seKashmir sesikhathi esizayo singase sibe yini noma cha.
Cabanga ngakho ngale ndlela: uma ukulingisa kuwuhlobo olungcono kakhulu lokuthopha, khona-ke uNarendra Modi ubonakala enabatusi abaningi esigodini, evumela isimiso esivamile sophiko lwesokudla sokuthi lokho okungase kwenziwe ekhaya akukhona okungavunyelwa esidlangalaleni. , izinhlinzeko zomthethosisekelo noma kunjalo. I-Gujarat, njengoba wazi, iyisimo esomile lapho, noma kunjalo, umvini uchuma kakhulu kunezinye izindawo. Ngempela, abaqaphile be-Sangh Parivar abahamba becekela phansi imisebenzi yobuciko, behlasela abesifazane, nokunye okunjalo bangase babe izibonelo futhi. Futhi lokho kungaba yihlazo elingakanani.
Impela, sifanelwe ukubuyela ekubeni amaKashmiri.
I-ZNetwork ixhaswa kuphela ngokuphana kwabafundi bayo.
Nikela