An Encounter with a Protester

This afternoon, I was on my way back from the Folklife Festival at the Mall in downtown Washington DC, as I was about to cross the 12th street and Pennsylvania Ave I was flagged down by an old lady named Mary. I got off my bike and went close to her to hear what she was trying to say. She asked me where the National Portrait Gallery is. I gave her the address but our short exchange struck up an interesting conversation in which lasted a couple of minitues.

I asked her where did she come from and has she ever been to DC before. She told me that she was in DC to join the protest against Trump's policy on children's separation from their parents at the borders tomorrow on June 30. I asked her a few more questions on what exactly she thought of immigration and especially child separation and eventually what would she think of illegal immigration and as a protester what she would ask Trump to do. She did not have much to say but her final words were "I am here to protest against Trump," "He is not my president and I don't like him." I asked her whether she reads the newspapers, she said, she doesn't trust the newspaper any longer.

Mary has travelled from Denver Colorado at the behest of her daughter who is an attorney in Washington DC.  She told me that her daughter called her to come to DC and join her for a protest tomorrow.

As we separated, I started thinking about the expenses of her flight that could be spent on children's shelters and children's education, perhaps, to those children who are now separated from their families at the border. And of course I thought of Mary's lack of recognition and understanding why she was going to protest besides frustration and anger which is now becoming inherent in liberals. It is this anger, frustration, and ignorance that now play a big role in creating a big rift between right and left. The result of this gap is the rise of populism on both sides, which eventually could be a backlash to democracy and liberal values.

Feeling Absurd

Absurdity doesn't go away, it has recently been persistent in numerous ways. I began to think if it is in fact the existence itself that perpetuates the absurdity. One may wonder weather it is an entity that operates within the sphere of life and if so, wouldn't it be proper to say life is absurd?

Feeling absurd is just like you become part of it. It carries you from one level to another, it passes through your judgement, it blurs the path which you go through, lest you find the trace. You are thrown into an opaque world. You are absurd.

The landscape that absurdity occupies is not minatory, you are not being thrown into a hostile state, it is rather a placid tedium not known to you. Absurdity is a liminal world, albeit not in spiritual sense or something that would include ritual. The climate of absurd world is desolate, dolorous and inescapable. It forces itself into you to do away with your desire to live. Such is the state that I am thrown in.

This is an undated note which I found in my notebook. I thought I should post it here. It reminds me of the Myth of Sisyphus that I read a couple of years ago.

From the University of Arkansas

In regards to my previous blog post on Bahar Jalali's racist tweet, today, I received the following e-mail from the University of Arkansas saying that Bahar Jalali does not work in their institution. 

The University of Arkansas was contacted by a reader of your blog, http://www.afghanlord.org/2017/09/bahar-jalali-afghan-educator-or-racist.html regarding Bahar Jalali. There is no employee on our campus named Bahar Jalali, so to refer your readers to Dean Michael Miller isn't useful to your cause. If you could please correct this on your blog, I would be most appreciative.

Thank you,
Laura Jacobs
associate vice chancellor

The information is corrected in my previous blog post. I would like to ask the readers of this blog that please do not contact the university anymore. I am sorry that I misinformed you. Bahar Jalali has probably worked their before but not anymore. She may have forgotten to update her Linkedin profile, which says that she currently works there. 

Bahar Jalali: An Educator or a Racist?

Bahar Jalali is a well-educated Afghan-American woman. According to her Linkedin profile, she has received her MA from the University of Chicago and studied her doctorate at the University of California, Berkeley. She has taught at American University of Afghanistan for six years.

I was hoping that those Afghans who grew up in the West have skipped the inherited hatred of the Hazaras, but it turns out that I have been wrong. Here it is an evidence from an American born Afghan woman:

What makes Bahar Jalali, an American born Afghan to harbor such hatred towards the Hazaras who have been persecuted throughout the history? She says that the Hazaras should leave Afghanistan. That is exactly what the Taliban wanted almost two decades ago.

In November 1998, when the Taliban force took over the city of Mazar-e Sharif for the second time, the Taliban/Pashtun governor of Balkh, Mullah Manan Niazi, announced that the Hazaras are infidels and killing them is not a sin. Niazi then gave Hazaras three options: convert to Sunni Islam, leave the country, or die.

It is surprising to read such a racist tweet by an Afghan-American woman regarding the Hazaras who have been oppressed by her people for centuries. She must know better than anyone else what the Hazaras have been through. I can't help but to surmise that she has is a racist and she hates the Hazaras; the same people who have been working hard to rebuild the country. The sons and daughters of the same people whom she hates serve in army and police. In fact, when Jalili worked at American University of Afghanistan, the Hazaras have been protecting her from danger. The Hazaras were security guards at the compound where she held her classes.

I might write another blog post on this, but for now what can be done about it? What would you do to help her learn that she must take responsibility for her actions?
Remember she is an American citizen and she lives and works in the US.

Stories of Eclipse from Around the World

Wouldn't be interesting if stories and reactions of people regarding the eclipse collected from around the world?

That would a fascinating work because it would not only be entertaining but also enlightening and informative. People will learn about different culture and people's myths regarding the eclipse. It would also tell us about the world view of particular culture influenced by religions and traditions. I guess this would be an anthropological project for, perhaps, a Ph.D. candidate or anyone else who would be interested in folk culture and myths.

If I do this project, I would start from my father. He used to tell us stories that earth is on a giant horn of an ox. But the weight on its long horn of the ox causes its neck to hurt or ache. And that is when the earth quake happens when the ox is changing the burden from one horn to another.

When the eclipse happened, he blamed it on people's sin that evaporates like cloud in the air and rise up until it reaches the solar or moon and finally covers it. Maybe most of the stories would narrate in similar fashion, but I'm doubtful that a person in Africa or South America would think the same way that my father does. It would definitely be different and collecting stories of such myth is worth it.

Professor: Jesus Made the Eclipse

This man believes that Eclipse is Jesus's work. He said, he's a professor.

On Monday, August 21, more than 20,000 spectators gathered at Sanford Stadium on the University of Georgia campus for a "Blackout Eclipse Watch Party." (You can see some photos here.) When the eclipse was over and everyone was trying to make their way through throngs of people towards open areas, some encountered unexpected scenes. 

There were some individuals, like this person, who were preaching the gospel to the students. This person in the picture believed that Jesus made the eclipse. I approached him and made a tongue-in-cheek comment: "Hey, saying such thing that Jesus made the eclipse on a university campus is insulting to human intelligence," in which he answered: "Oh you are insulting me, sir!" He was obviously serious, but I was not. I left. Some students stopped by and took selfie while joking and laughing. 

This man reminded me of my father. Just a reminder for those of you who visit this blog for the first time and read this post, I was born in a far-flung village in central highlands of Afghanistan known Hazarajat. 

Every time there was a solar or lunar eclipse, my father used to tell us that it is the work of God. He used to ask us to read the Qur'an, (I used to joke with my brother that how terrifying verses of the Qur'an would be to stop God from what he likes to do) loud enough that can be heard across the planet. He himself used to weep while standing upright in front our house or sometimes on the roof for supplication. He was sad and made us sad, but we were sad because our dad was sad, not because of lunar eclipse. We had no idea what that was. Our sadness also had another element. When my father was sad, he would get irritable and difficult. We had avoid engaging with him in any sort of conversation. He would become unpredictable and that was not good. So, when the eclipse was happening, one could read from my father's face that the world was ending and we had to be careful not to contribute to it.

Yes, I grew up with such myths, that God does such and such and if you do wrong you go to hell and if you do right, you go to heaven. My father is an illiterate peasant. He can't read and can't write. But when I encounter someone blaming the eclipse on human sin and says he's a professor, I feel hopeless and sad, not for the society, but for that individual person who still lives in the dark.

Trump's New Strategy, a New Hope for Afghans

Tonight, President Trump, announced his long-awaited strategy on Afghanistan. He vowed to work with Afghan government, to increase the number of troops and most importantly, to pressure Pakistan into ending harboring terrorist networks in its land. Trump's new strategy will ignite hope across Afghanistan, especially among young Afghans.

Factually, this speech was by far one of the most important of Trump's speeches both historically and geopolitically. It is true that Pakistan is the nest for all sort of terrorist networks. Surprisingly, these terrorist networks are controlled and administrated by the Pakistani intelligence service ISI and the army. We all know that the ISI was complicit in harboring Bin Laden for years and we also know that the 2008-Mumbai attacks were carried out by the Lashkar-e-Taiba, a terrorist network based in Pakistan. Trump has put his finger on the pulse of the problem in Afghanistan. That is that the Pakistan must end its support for the Taliban.

Trump's words tonight will reverberate across Afghanistan, especially among the youth. The exodus of Afghan refugees to Europe since 2014 was as a result of U.S. troops drawdown by the Obama administration. It was a mistake. Obama's speech in 2014 on troops drawdown like a bolt of thunder among Afghan people, especially the young ones. It left them weakened and terrified because in the absence of U.S. presence, the Taliban can run over the capital overnight. Currently, Afghan security forces are so ill-equipped and inadequately trained to take over the country's security.

However, Trump did not specify how many troops he will send to Afghanistan. Nevertheless, whatever number it would, it will boast the morale of Afghan government, its security forces and most importantly it will diminish the fear of living under stress and threats from the Taliban among Afghan people.

Finally, this new strategy will also ease the anxiety of U.S. ally, especially some of European countries that are being inundated with Afghan refugees. Trump's speech tonight was a promise that the U.S. will not leave Afghan people alone. Any troop surge on Afghanistan will enhance security and Afghans would be reluctant taking long and perilous journey to Europe. 

Solar Eclipse in Athens, GA

In a few minutes, we will have a complete solar eclipse in Georgia. A a few minutes ago, I was sitting outside the Journalism Department preparing for my tomorrow's class. A little girl who was playing at the lawn came to me and asked me if I need eclipse glasses. I said yes and thanked her. She was jolly and sprang back to her mom across the lawn. A minuter later she returned with a pair of eclipse glasses.

This reminded me of my childhood in far the far-flung of the central highlands of Afghanistan. I remember we had a few solar eclipse and moon eclipse in our village. It was different. We were told that our sin has blurred the sun or the moon. We felt guilty. So we had to go through various rituals of repentance and when the eclipse was over, we were relieved. We believed that our prayers helped the eclipse go away. I will write more on the eclipse in another post, but here is a photo of me prepared for the eclipse. I'm excited to watch the nature's beautiful event. I must stop this line here otherwise I miss the eclipse.

There were more than 20,000 spectators at Sanford Stadium at UGA

I hate to take selfie but well, this time I loved it @ Sanford Stadium at UGA

How do You Feel When Strangers Touch Your Hair?

Yesterday, I took a stroll in downtown Silver Spring, Maryland. On my way out from the Silver Spring library, on Wayne Avenue, a group of African-American teenagers was walking towards me. I was not paying attention much as I was approaching them. Then suddenly one of them who looked a tad lanky moved towards me and said: "How you doin?" "Fine," I said. Then the same person touched my hair and in a funny tone he said: "Nice hair." I said thank you. His friends laughed gleefully.  I think there were maybe five or six of them. 

I don't know what they had in mind and why one of them took his courage in both hands to touch my hair. I was quite amused, honestly. I was a bit in hurry otherwise I would ask them why they touched my hair. As I kept walking, I began thinking that maybe these kids had something else in mind. I have heard that sometimes African-Americans are annoyed by white people when they touch their hair, which I don't know why, maybe out of curiosity. I was wondering if this kid was taking vengeance. After all I am not a Caucasian, my features resemble Asian. Anyway, I was amused by their loopy behavior. 

Ein Dialog

Wir sind gerade am Flughafen in Berlin angekommen. Mein Freund John und ich hatten keinen Plan, sondern besuchten Salzburg. John ist ein Amerikaner und er kommt aus einer kleinen Stadt im südlichen Bundesstaat Georgia. Er ist Student an der Universität Georgia und er studiert Biologie. Er war in Europa, aber nicht in Deutschland. Für ihn ist diese Reise informativ und auch für mich. Bis jetzt haben wir eine gute Zeit, aber es bedeutet nicht, dass wir uns auf alles einigen.

Als wir in Salzburg ankamen, hatten wir etwas Uneinigkeit darüber, was zu sehen und was nicht zu sehen war. Hier sind unsere Gespräche:
John: “Zuerst sollten wir den The Sound of Music Tour machen und dann können wir einige Sehenswürdigkeiten sehen.”

Ich: “John, wir haben nicht genug Zeit. Wir sollten zuerst die Mozart Tour machen und wenn wir noch ein wenig Zeit haben, können wir die Sound of Music Tour machen.”
John: „warum denkst du, dass wir die Sound of Music Tour nicht zuerst sehen sollten?
Ich: “The Sound of Music ist ein musikalischer Film, der weltweit berühmt ist, aber du kannst es sehen und weißt alles darüber.”

John: “Bist du verrückt? Ich spreche nicht über den Film. Ich möchte die Szene sehen, wo die Geschichte im Film stattfand.”
Ich: “ Oh es tut mir leid, aber trotzdem ist es nicht so wichtig wie die Mozart Tour zu machen. Die Mozart Tour beitet viele spannende Sehenswürdigkeiten. Zum Beispiel kann man Mozarts Geburtshaus besuchen. Du wirst sein kleines Zimmer, sein Musikinstrument und seine Spiele sehen. Du kannst auch seine Musik hören, während du die Ausstellung anschaust. Zusätzlich kannst du Mozartkugel probieren und auch Souvenir für deine Freunde kaufen.”

John: “Ich finde, dass die Mozart Tour sehr wunderschön ist. Ich stimme mit dir überein. Lass uns gehen und die Mozart Tour machen.

50 Children: The Rescue Mission of Mr. & Mrs. Kraus

I usually don't watch TV or movie, if I do, I would prefer to watch documentary films. Recently, I watched 50 Children: The Rescue Mission of Mr. & Mrs. Kraus, by Steven Pressman, which is the story of Gilbert and Eleanor Kraus, a Jewish couple who, in 1939, decide to travel to Vienna to save the lives of 50 children. The couple are Jewish, but the mission that they take is not out of religious passion, it is rather a benign version of self-sacrifice and humane action, something that we now rarely hear or know.

Their journey to the Austria, which is under the control of Nazi is not easy. They encounter numerous government bureaucracy and discouragement from people who afraid to have Jewish in their communities, event Jews - who afraid of increasing anti-semitism - tried to persuade the couple to give up on their plan.

The couple eventually travel to Berlin and then to Vienna. There, the Kraus met with hundreds of families who are willing to send off their little ones to thousands of miles away in hopes that if they would die, their children will be alive. This is a heart-wrenching story, specially when some of those children who are now in their 70s or 80s narrate their own stories about abandoning their parents. This is the story that is relevant to our time and it also teaches us what we can do to make this world more beautiful and more tolerable for each other.

From the Stans: Yulduz Usmonova and Loiq Sher-Ali

Earlier in one of my blog posts, I translated a poem of Loiq Sher-Ali, one of Tajikistan's famous poets. Today, I was reminded by a Tajik friend that the exact poem that I translated here is adapted into a song by a famous Uzbek female singer, Yulduz Usmonova. I have listened to this song a few times, the poem sounds simple but contains some powerful imagers. Usmonova's voice has masterly echoed the sentiment that is lurking among the lines. The striking part of this song is the mesmerizing choreography of dance around at a memorial (maybe saint) by the lake.

The embodiment of imageries, allegories and overall the concept of the poem into sentimental corporeality is extraordinarily beautiful. A famous female Iranian singer Googoosh has copied the exact song with little alteration in the lyric (it seems to me that the lyric is appropriated which artistically does not sound very ethical), the music is quite the same but the dance choreographed dully - yet still beautiful with Googoosh's voice. Googoosh's version is titled "Nemidouni" (You don't know). Usmonova's song is called "Namekuni" (You can't). Here is the song. The lyric that I translated from Tajiki into English and Persian is copied below.

If you can’t make me laugh, don’t make me cry
If you can’t help me, don’t hurt me

If you can’t make me happy, don’t remind me of joy
If you can’t make me joyful, don’t make me tearful

From the four corners of life to the pathway of life
If you can’t be a protector, don’t be an invader

If you haven’t been befuddled, don’t even try
With vaunt and flaunt, don’t try to fool me

If you haven't feel the pain of being in love
Your hands are empty, don’t make mine empty

You haven’t seen the world, don’t promise me the world
You haven’t seen the sea, don’t make me thirsty for the storm


In Tajiki
Хандон агар намекунӣ, гирён макун маро,
Обод агар намекунӣ, вайрон макун маро.

Хушбахт агар намекунӣ, аз бахт дам мазан,
Шодон агар намекунӣ, нолон макун маро.

Дар чорсӯи зиндагӣ то кӯи зиндагӣ,
Раҳбон агар намешавӣ, сарсон макун маро.

Ҳайрони дил набудаӣ як лаҳза худ ба худ,
Бо лофу бо газофҳо ҳайрон макун маро.

Ҷонат тиҳист аз ғами ҷонсӯзи ошиқӣ,
Дасти тиҳӣ ту ин ҳама дастон макун маро.

Дунё надида, ваъдаи дунё мадеҳ ба ман,
Дарё надида, ташнаи тӯфон макун маро.

Лоиқ Шералӣ
[1986]

Lolita and Morality

The immorality of Humbert Humbert and his actions towards Lolita tell us how far one can get from his or her righteous conscience, the very inner quality of guiding to the rightness. It raises questions related to our understanding of ourself in our modern time, like to what extend has the human conscience lost its moral judgement. This is a chronic affliction that a reader might experience in reading Lolita and this is exactly what Humbert Humbert suffers from.

Lolita is a testimony to our pain and suffering in our modern day that is defeated by an indiscernible joy. We do not understand what Nabokov really says unless we put aside our preconceptions about the moral issues that the book raise.

I thought it is relevant to bring in Schopenhauer's input. In his essay on pessimism, Schopenhauer says in order understand this world’s suffering and misery, one must be accustomed with the fact that this world is a penitentiary, a sort of penal colony. If we do accustom ourself with such reality, we can locate ourself in front of a campus that would guide us through life and perhaps banish our doubts as to the right path to looking at it. If such authentic view is created, and if such desire has kindled a light in the darkness of our conscience, one can claim to understand what Nabokov means in Lolita.

Lolita: The Shocking Enchantment

“Lolita, light of my life, fire of my loins. My sin, my soul. Lo-lee-ta: the tip of the tongue taking a trip of three steps down the palate to tap, at three, on the teeth. Lo. Lee. Ta." From the book.

For years, I have desperately been hunting the opportunity to read Lolita by Vladimir Nabokov, and finally, the moment arrived. For the past few days, I spent my time sitting in the coffee shops reading this captivating book. It is disgustingly beautiful, and delightfully troubling. A reader must mentally be prepared to unseen, unheard, invisible, and unthinkable stories and events in Lolita.

It is definitely unsettling for people in this day and age to see a man, probably in his 40s, having sexual affair with a 13 year old young girl. As Humbert Humbert, in the beginning, explains that this is the age that marriage and cohabitation before the age of puberty is uncommon, but by doing so, he also tries to familiarize the reader with his perversion. As such he makes effort to mask his predilection towards Dolores as something natural, which has historically been a common fact, he says. He provides examples of those notable figures in history who have married (would be better to say copulated) girls as younger as 8 years old. For instance, he says, old men of Lepcha of the Himalayas copulate with girls of eight, Dante fell in love with Beatrice when she was nine. Since Humbert Humbert's purpose of giving such examples is to justify his own sexual conduct toward Dolores Haze, he could also add Muhammad and Aisha in his list. This is a fact, though it angers Muslims to this day when it is brought up, even though the Humbert's psychopathic mentality is rampant among certian cultures in different Muslim countries. I wonder why he didn't mention Muhammad and his child bride, since he brings in Rahab of Jericho from the Book of Joshua in the Hebrew Bible, who was considered to be a harlot at ten years of age, and she helped the Israelites in capturing the city.

Lolita was first published in France. American publishers refused to publish it and editors reacted with aspersion and admonition. Some Americans found the book an insult to all Americans while some others took it personally, in some cases, they became suspicious of the author himself over the whole story. Most of them indicated that they did not finish the book, some read the first few pages and disgustingly put it away, and some hardly read it through.

Nabokov has wonderfully mastered the use of language. The reader will be surprised how eloquent and how elegant the prose has turn out despite English being not his first language. The author often finds himself confined in using words in English that do not translate the heart of the matter, therefore, the reader will encounter with compounds that are abundant.

I will try to reflect on this captivating book of the story of protagonist Humbert and his enchanting nymphet further in the next posts.

Loiq Sher-Ali: A Notable Poet of Tajikistan

Loiq Sher-Ali (1941-2000) was born in a small village called Mazar-e Sharif (it shouldn't be confused with the city of Mazar-e Sharif which is one of the four largest city in Afghanistan) of the Panjakent district in the Sughd Region of Tajikistan. Shir-Ali was a notable figure in the Persian literary milieu of the twentieth century. He was strongly influenced by his countryman Abdollah Jafar ibn Mohammad Rudaki. Stylistically he was under the influence of Ferdowsi’s Shahnameh (Book of Kings) and Omar Khayyam’s poetry. Themes in his poetry are diverse. Commonly he is believed to be a cheerful poet, one can scarcely finds sadness and sorrow in his poetry.
His complete works have been fully published in 2001 in both cyrillic and Farsi script. Here is a sample of his poetry that I translated from Tajiki into English:


If you can’t make me laugh, don’t make me cry
If you can’t help me, don’t hurt me

If you can’t make me happy, don’t remind me of joy
If you can’t make me joyful, don’t make me tearful

From the four corners of life to the pathway of life
If you can’t be a protector, don’t be an invader

If you haven’t been befuddled, don’t try it
With vaunt and flaunt, don’t try to fool me

Your body is free of any pain of being in love
Your hands are empty, don’t make mine empty

You haven’t seen the world, don’t promise me the world
You haven’t seen the sea, don’t make me thirsty for the storm


In Tajiki 
Хандон агар намекунӣ, гирён макун маро,
Обод агар намекунӣ, вайрон макун маро.

Хушбахт агар намекунӣ, аз бахт дам мазан,
Шодон агар намекунӣ, нолон макун маро.

Дар чорсӯи зиндагӣ то кӯи зиндагӣ,
Раҳбон агар намешавӣ, сарсон макун маро.

Ҳайрони дил набудаӣ як лаҳза худ ба худ,
Бо лофу бо газофҳо ҳайрон макун маро.

Ҷонат тиҳист аз ғами ҷонсӯзи ошиқӣ,
Дасти тиҳӣ ту ин ҳама дастон макун маро.

Дунё надида, ваъдаи дунё мадеҳ ба ман,
Дарё надида, ташнаи тӯфон макун маро.

Лоиқ Шералӣ
[1986]


In Farsi
خندان اگر نمی کنی، گریان مکن مرا
آباد اگر نمی کنی، ویران مکن مرا
خوشبخت اگر نمی کنی، از بخت دم مزن
شادان اگر نمی کنی، نالان مکن مرا
در چارسوی زندگی تا کوی زندگی
رهبان اگر نمی شوی,سرسان مکن مرا
حیران دل نبوده‌ای یک لحظه خود به خود
با لاف و با گزافها حیران مکن مرا
جانت تهیست از غم جانسوز عاشقی
دست تهی تو این همه دستان مکن مرا
دنیا ندیده وعدهٔ دنیا مده به من
دریا ندیده تشنهٔ طوفان مکن مرا

(Trans. Nasim Fekrat, December 22, 2016)

For further reading about Loiq Sher-Ali and his poetry, please visit this link

Christian Morgenstern: 'Das Wasser' from Gallows Songs - Farsi Translation

I just read this short poem Das Wasser 'The Water' by Christian Morgenstern (1871-1914) in my textbook. The water that he talks about here has multiple meaning, and it could be, metaphorically, taken as 'silence' or, 'quietness.' It could also symbolically mean the fluidity of life, quietly, and yet persistently strong and smooth. My amateur impression is that Morgenstern who lived until the outset of the First World War, was to some degree under the impression of romanticism period - sometimes with a tinge of melancholy while drenched in humors  - which is not very apparent in the following short poem. I really like this poem and I tried to reach the marrow of its symbolic, metaphorical, and metaphysical streaks in order to exhume a meaningful translation into Farsi. I hope I am succeeded, and if there is any suggestions, please don't hesitate to leave your comments on the comment section. You can also appear anonymous by placing a check mark on "I'd rather post as a guest."

Das Wasser - from gallows songs  ------- Ohne Wort, ohne Wort rinnt das Wasser immerfort; andernfalls, andernfalls sprach' es doch nichts andres als: Bier und Brot, Lieb und Treu,- und das wäre auch nicht neu. Dieses zeigt, dieses zeigt, dass das Wasser besser schweigt.

آب - از ترانه های چوبه دار ------ بدون زمزمه ای بدون کلمه ای ،آب  آرام و بی صدا ،جاری است ورنه بیان کردن آرامشش طور دیگری شگفت انگیز نمی بود تخمیر و تبخیر عشق و راستی اینها تازه نیست که کسی سروده باشد یا گفته باشد   این همه بیانگر این است که سکوت  دل جریان آب را تسخیر کرده است

Poet: Christian Morgenstern- Source
(Trans. Nasim Fekrat, September 02, 2016)

Candle Lighting: A Symbol of Nonviolence Against Darkness and Injustice

In my earlier blog post, I alluded to candle lighting, but I did not elaborate on it. The candle lighting is important specially at the night of 40th anniversary of those 80 (or more) people who lost their lives and more than 250 wounded on July 23, 2016. In this post, I'm going to call your attention to some of its important aspects of lighting candles. I will explain why it is symbolically significant for Hazaras - and maybe others who sympathize with the cause - to simultaneously light candles in order to commemorate the lost ones' memories, while reemphasizing on their nonviolent movement against unjust and discriminatory policy of the central government.

Symbolically, candle lighting is intrinsic to the quality of life, the very matter that the movement has based upon. It directly relates with the nature of our demands, and with our struggle against an autocratic management, which does not only listen to its citizens, but tacitly allows terrorists to kill our nonviolent protestors.

At the night of 40th anniversary of those who perished in fight for their basic rights, and those who wished to bring changes in their country, let's light candles and remember them and their memories. With lighting candles, let the perpetrators and criminals, and those who blamed the victims understand that they perished our brothers and sisters, but their wishes and wills will not vanish from our hearts and minds and we will stand firm and steadfast in their/our ways and struggles together.

Candle lighting is a powerful tool to fight the evil, the inner heart of the devil that is doomed to darkness. With candle lighting, we all go to war against evil, which Afghan government is a perfect archetype of all malevolences and hostilities against its citizens. It is evil because its policy is against general good, against peace and prosperity; and its evil because it benefits at the cost of its citizens. Let's all stand up against evildoers and devils until they fear us and flea from us. At this point, we can light candles and burn their darken heart in order conquer them.

Let's all rise against injustice, and raise our voice against systematic discriminations, and with such a simply symbolic, yet powerful gesture, we send a powerful message to the evildoers that a sapling that is planted in the garden of our struggle for justice has watered with our blood shall never die.

Learning From Other Nonviolent Movements

Now, it is clear that we are battling with a government that is facing a crisis of legitimacy, that its leadership has lost its ethical credibility due to persistent lies and deceptions. What the Enlightenment Movement, at this point, can do is to defiantly answer to government's demands and rules by using tools of civil disobedience. It does not have to be feigning illness to go to work, or resigning from a post; although these tactics are important, currently, it is unexpected and unacceptable for any Hazaras to resign from any government job in protest at its discriminatory policy. The Hazaras must stay in their posts in order to remain as a conduit of communication and information between people and government.

Afghanistan has not experienced nonviolent movements before, therefore we have to look at other nonviolent movements in other countries. One of the most recent nonviolent movement took place in Iran in which the pro Green Movement turned their demands and angers against injustice and usurpation of power into a historic grass roots battle against autocratic and repressive regime. One of the tactics that was used by the Green Movement was to scream out 'Allahu Akbar' (God is great) on their rooftops.

Since everyone is equipped with mobile devices and most people in Kabul have access to the internet, this kind of nonviolent protest can be easily organized and implemented. Nonviolent protestors can also light candles on their rooftops for 10 minutes, and simultaneously scream out 'Allahu Akbar' and then followed with some regular slogans such as 'no to discrimination' and 'no to injustice.'

There might be some other effective ways to raise our voice, but to scream out during the night, sometimes before people go to bed, would definitely make headlines, and it would definitely reach the deaf ears of our unresponsive president and CEO. Your voice will reach the palace and will disrupt their sleep, and eventually will create fear in their hearts (if they have any) that epitomize cowardice. 

What Could you do When Your Government doesn't Listen to You?

At this point, we all know what happened with the nonviolent Enlightenment Movement on July 23rd, 2016. The government is obstinately resistant to hear the movement's demands, not only that, but its security apparatus did not cooperate with peaceful protestors, and in some way, it showed a tacit green light to terrorist to kill the peaceful protesters.

The numbers of casualties have increased, there are now over 90 dead and over 200 individuals fatally injured. Some are in critical condition and need to be flown to another country for better medical operation. 

The movement's leadership has recently announced and warned the Afghan government that if there legitimate demands won't meet in near future, they are going to come back to the streets again. This time their tactics could be different than before, where government's tactic to block the streets with containers will not be enough. 

While coming back to the streets is one of the options to raise our voice against the corrupted and autocratic management of the current Afghan government, there are ways and tactics to initiate in order to mount more pressure on government to listen our demands. What are they, and what can we do to protract our struggle against injustice? Well, there are numerous ways that the Hazara people can do in order increase pressure, to the point that the government can feel the devastation and finally come to the negotiation table. 

It's in fact the longevity of the Enlightenment Movement struggle that can wear down the irresponsive government, not the expedient or shortsighted solutions to the problem. The corrupted and disreputable warlord Mohammad Mohaqiq who shamelessly siding with the government blames Hazaras for fomenting and creating rift among Afghan people and despicably accuses Hazaras for demanding too much, has already tried to find solution but failed. Actually, he did not want to find solution, he rather dealt on Hazaras' rights and demands by securing some top level posts for his cronies. This is not new though, Hazaras are familiar with such deplorable games he has been playing over the years. It is recently that people decided to transition from a traditional corrupted and misusing pubic trust on his own advantages. One of the reasons that the Enlightenment Movement has taken root is as a result of years of mistreatment and misrepresentation of people by their own leaders like Mohaqiq and Khalili, who not only did no good to the Hazaras, but exploited them in various ways.

We all know what we can do and how we can do. We need to prolongate our struggle through various ways, which I will be writing some tactics in the next blog posts. We have to oppress our doubts in order crush the discriminatory attitudes of the government against the Hazaras with sheer bulk of civil disobedience, including writing our stories, criticizing, publishing pamphlets, organizing public events where poems could be read and songs could be played. In different stages, we have to change our strategies and even we should question our service to the current government, including serving in the Afghan National Army. We should ask this question from ourselves: Why do we have to serve a government that doesn't listen to us? Why do we have to fight for a government that unleash its terrorist to kill us?

We have to call all our services for this government into question and we should calculatedly decide which one is feasible and what would be the impact on ourselves and what would be an immediate blow to the government. We also have to be aware that the current government is about to fall apart, the Hazaras should not be blamed for any disastrous events that would lead to the collapse of the government in the near future.

Gefunden: A Goethe's Poem Translated into Farsi

I have been reading Goethe's poems every once in a while, and I found most of his poems, in symbolic form, mystical and transcendental, like the one below. I finally decided to translate the following poem from German into Farsi. I am not sure weather it is translated into Farsi already or not. I put it on my Farsi blog and asked my reader to comment on the translation, and I'd like to extend the same request here. I would welcome any comments and critiques.

Gefunden Ich ging im Walde so für mich hin, und nichts zu suchen, das war mein Sinn. Im Schatten sah ich ein Blümchen stehn, wie Sterne leuchtend, wie Äuglein schön. Ich wollt es brechen, da sagt' es fein: Soll ich zum Welken Gebrochen sein? Ich grub's mit allen den Würzlein aus, zum Garten trug ich's am hübschen Haus.

یافت شده در جنگلزاری قدم گذاشتم نه اینکه دنبال چیزی باشم همینطوری برای دل خودم نیتم چیزی جز این نبود ناگاه دیدم ،در سایه ای گل کوچکی ایستاده است درخشان بسان ستاره ها براق همچون چشمان ریز زیبا هوای چیدنش به سرم زد :ناگه، با ظرافت و نرمی، گفت من پژمرده میشوم اگر چیده شوم با ریشه اش از دل خاک بیرون کشیدم بردم اش به باغچه ای در مجاورت خانه ای که دوستش دارم در گوشهء دنجی نشاندمش از آن روز تا حال از شکوفه هایش در وجدم

Poet: Johann Wolfgang von Goethe - Source
(Trans. Nasim Fekrat, July 13, 2016)