Free Balochistan

Spotlight

The National Baloch media Network

Interface Language

Select Interface Language:

Balochi English Farsi Urdu

Main Menu

Its Google link

Site Info

Anonymous
38.107.191.90
Nickname:

Password:

Security Code
Security Code
Type Security Code


User Stats:
Today: 0
Yesterday: 0
This Month: 8
This Year: 159
Total Users: 409
New Members:
Online Now:
  Guests: 23
38.107.xxx.xx
66.249.xx.xx
38.107.xxx.xx
38.107.xxx.xx
38.107.xxx.xx

  Total Online: 23
Server Time:
Jul 29, 2010
05:18 pm EDT

Google Translation

August 16, 2009 10:26 PM EDT

Patriotism: A Baloch Cultural Tradition as Depicted in Modern Balochi Poetry

By Jan Muhammad Dashti, Chairman of the Balochi Academy, Quetta, (Balochistan) Pakistan

Author: . 616 Reads
  Print this page   Export to PDF format   Mail to a friend


The love of a Baloch for his homeland has been phenomenal. "Although barren, the fatherland is worth anything", goes the saying, and folk traditions refer to the presence of the finest and costliest things in places once inhabited by the Baloch.

According to tradition, Bebagr, a folk hero of the 16th century, while bringing the daughter of one of the Afghan nobles from Kandahar very proudly describes the land of the Baloch to his Afghan sweetheart. "Let us go to the land that is of the Baloch, the town of Sibi is pleasing to our heart", he says. This reflects a deep sense of pride and lasting regard not only for the country but for everything attached to it.[1]

Another great national hero, Mir Chakar of the Rind tribe, bewails the factors causing the migration of the Baloch from Sibi with great sorrow, which shows his love for the land and his reluctance to give up that place.

Sibi is amidst the storms of wars
May the pearl-like Gawhar[2] be cursed.
From the seven hundred grand youths
Who used to tie their turbans with grace and pride,
Who raced their horses without reins,
None of them can be shown to be alive,
All fell prey to the powerful strokes of the Indian swords,
All of them were devoured by the misfortunes of Gawhar.


(Moh. Sardar Khan, A Literary History of the Baluchis, I, pp. 128-129)

The Baloch who moved out of Kirman and Sistan centuries ago in the early era of their migration eastwards always kept the memory of the area fresh in their folk tales. They talked of the mountains and rivers of their lands with a feeling of profound love which is strongly felt even by a casual observer. We come across many stories which indicate a sentimental regard for those regions where the Baloch once lived.

This paper is compiled to show how similar feelings are expressed in Balochi poetry of the second half of the 20th century. Before we do so, it is necessary to give a brief account of this period, since the patriotic elements of the Balochi poetry of this period are very much relevant to the Baloch history of this era.

Social and political changes in Balochistan in the 20th century

Beginning from the early 20th century and due to the gradual spread of literacy and improvement of means of communications, leading Baloch intellectuals became aware, more than before, of their past and the changing realities of the presentday world. Direct and indirect intra-Baloch contacts made them more and more conscious of the fact that, although divided between three countries and different administrative divisions within each country, they formed one single nation with a common past, a common culture, and, in most cases, a common language.

The rise of nationalism in South Asia, the Middle East and elsewhere in Asia and Africa had tremendous influence on Baloch leadership and intellectuals, who now began to develop (and propagate) the idea that they deserved to have a separate sovereign state. They believed that given the natural resources of the Baloch land and its geo-strategic position, such a country was not only viable, but was also potentially likely to be one of the developed modern countries.

The political reality was, however, quite different. The land and nation of the Baloch had been divided against their will into three parts, and each part was annexed to a country dominated by non-Baloch ethnic groups. The Baloch were deprived of democratic rights and the right to self-determination.

It was during this period that specific events took place. For the first time in the history of Western (Iranian) Balochistan, Dost Muhammad Khan, a traditional Baloch ruler, declared himself "the Shah", i.e. the king of that part of Balochistan. This was a declaration of Baloch sovereignty, upon which Reza Shah Pahlavi, the shah of Iran, sent his armed forces and crushed the newly established Western Balochi Kingdom without mercy. Since then Iranian governments in succession have been pursuing policies aimed at frustrating Baloch political and cultural aspirations.[3]

Eastern Balochistan with its capital at Kalat, known as the Baloch Confederacy of Kalat, was a sovereign state before the British extended their indirect domination of this part of Balochistan. Under forced treaties, the Khan, i.e. the ruler of Balochistan was obliged to hand over the defence and foreign affairs of the Baloch Confederacy to the British. In principle, the British recognized the sovereignty of the Baloch state. In practice, however, all affairs of the Baloch Confederacy were controlled by the British so-called "Political Agent", who was supposed to be the British Crown's diplomatic representative in the Khan's court, and by the Political Agent's ever expanding civil and military establishment. The personnel of this establishment was recruited almost exclusively among non-Baloch Indians, particularly Punjabis.

When the British left the Indian Subcontinent in 1947, the Kh?n, the House of Commons and the House of Lords of the Baloch Confederacy almost unanimously reaffirmed the independence and sovereignty of the Baloch State. Nevertheless the two clauses of the earlier treaties with the British which stated that the British would be responsible for the defence and foreign affairs of the Baloch state came to haunt the Baloch Confederacy. These imposed clauses implied that the Baloch Confederacy would not have an organized defence force nor would it be allowed to have direct diplomatic relations with other countries; that is to say that it would not be allowed to seek recognition as a sovereign state from the world beyond the British Crown. Pakistan, on the other hand, which had inherited not less than a fourth of the formidable British Indian armed forces and bureaucratic machinery crushed Baloch resistance and annexed the Confederacy by force in March 1948, eight months after its independence.

The Baloch resistance against Pakistani domination, however, continued in different forms with at least three uprisings. The first started with an immediate revolt against annexation of the Baloch Confederacy in 1948. The second took place in 1958 and the third in 1973. During the 1960s and the 1970s some responsible elements of the Baloch leadership offered to recognize Pakistan, Iran and Afghanistan within the existing de-facto international boundaries if the three states agreed constitutionally, that they were multi-national confederal or federal states. This "revisionism" not only became controversial within Baloch circles, but also weakened the Baloch national struggle. The rejectionists argued that it was futile to expect that the three states would become democratic in a real sense, accepting the principles of multi-national confederalism or true federalism.

The aspirations of the Baloch federalists remained unfulfilled, because until very recently the military-bureaucratic complex and reactionary Islamic forces intervened repeatedly in constitutional politics of Pakistan. Constitutions were abrogated by the military or military-supported regimes, thus frustrating the hopes for the establishment of a truly multi-national federal democratic state. Iran and Afghanistan also continued their policy, rejecting the idea of federalism and multi-nationalism.

Aspirations for freedom or federalism, and demands for the recognition of their cultural, linguistic and other basic human rights, particularly the right to self-determination, were costly for the Baloch. Baloch leaders and activists who identified with these aspirations were oppressed severely. Their parties and publications were banned repeatedly. Several military and paramilitary operations were launched. Numerous Baloch leaders, activists and their sympathizers were imprisoned for years. Towns, villages and farms were bombarded and people were killed. Most of the imprisoned were humiliated and tortured. Many were put to death after show trials by military courts. Particularly beginning from the late 1950s, an increasing number of Baloch activists and sympathizers of the Baloch movement fled Pakistan, Iran and Afghanistan in order to avoid harassment, imprisonment, torture and death.

The following random selections from the Balochi poems of this period refer to the events, trends, and developments briefly mentioned above. My selections are based on the material published before September 1985. Except for brief biographical remarks about Gul Khan Nasir, Sayyid Hashimi and 'Ata Shad, I have simply mentioned some poems by other poets as examples.[4]

Gul Khan Nasir, Sayyid Hashimi and 'Ata Shad

Mir Gul Khan Nasir (1914-1983), the poet-politician, gave a new meaning and form to Balochi poetry. The concept of freedom and sovereignty was beautifully portrayed. It was his nationalistic poetry that brought the ideals of the leaders of the Baloch movement close to the hearts of the Baloch masses and intellectuals.

Gul Khan Nasir's poetry is the greatest manifestation and the most profound expression of the Balochi political and social approach since the early thirties. His exhortation to the Baloch to uphold their traditions is a clear sign of the deep-rooted hatred felt towards the new rulers and strong disapproval of the new political dispensation.

Gul Khan Nasir's work embraced some fifty years of his life. He participated in the Baloch struggle for national independence and remained behind bars for several years between 1945 and 1979. He was a socialist by inclination and opposed the tribal system and its attendant injustices.

Gul Khan Nasir considered himself destined to guide the people towards social awareness and the achievement of their political rights. He assigned himself the task of educating the youth for the great cause for which he suffered immensely during his lifetime. He was uncompromising, honest and commanded respect. As far back as November 1936 he composed a poem praying that he might have the courage and strength to awaken the people from ignorance, so that they would be able to find a proper place among world nations once again. The poem, which is in Urdu, shows his determination to conduct a lifelong struggle in a cause which was very close to his heart.[5]

Gul Khan Nasir had a prolific pen and a philosophical mind. His treatment of the Baloch social and traditional ethos depicts a high sense of history and culture. Gul Khan was the product of agonizing socio-political conditions. He saw the British Raj in Balochistan, a brief period of Baloch sovereignty and ultimately Balochistan losing its independence and merging into the new-born state of Pakistan.

Gul Khan Nasir's message is impressive. It circles round the Baloch and their history. His works portray a deep hatred for those countries which have occupied the Baloch land, and for their institutions, which he regarded as corrupting and degenerating in substance and nature.

The new generation of revolutionary poets have been greatly influenced by his philosophy. I have not attempted any translation of his work for the simple reason that none of his poems can be singled out for the purposes of this paper. A separate treatment would be required if Gul Khan Nasir's poetry were to be analyzed in the context of the Baloch national struggle and its impact on the Baloch youth.[6]

Sayyid Zahur Shah Hashimi (1926-1978) is undoubtedly one of the "Big Three" of modern Balochi literature, the other two being Gul Khan Nasir and 'Ata Shad. Given his thorough knowledge of the Balochi language and the fact that he concentrated throughout his life on language-related work avoiding active involvement in political and social activities makes him the best of the three according to some analysts.

On patriotism and other political and social subjects, Sayyid Hashimi is more subtle than Gul Khan Nasir and less abstract than 'Ata Shad. The patriotic elements in Sayyid Hashimi's works are less known than e.g. those of Gul Khan Nasir among the activists and general readers and listeners of the Balochi for the following reasons. As a prominent political leader and, eventually, as a Provincial Cabinet Minister, Gul Khan Nasir was widely known to activists and opinion leaders. Unlike Sayyid, Gul Kh?n Nas?r could not be ignored by official, semi-official and non-official media and institutions, particularly in Quetta and Karachi, the two main centres for the propagation of Balochi literature.

Ata Shad, (1938-1997) a great poet and a lovable human being was also based in Quetta, beginning his career as a radio programme producer and reaching the high cadres of bureaucracy. Those familiar with our norms know well that a poet and a Secretary of Information stationed in Quetta, like 'Ata Sha, is more likely to get coverage than an unemployed poverty stricken and politically unaffiliated intellectual and poet of even Sayyid Hashimi's calibre.

There is more patriotic and nationalistic material in Sayyid Hashimi's multi-volume poetry than might be expected. Let us content ourselves here with a few pieces. Sayyid is deeply shocked to see the Baloch losing their national sovereignty. In his Sistageñ dastunk he remarks:

My heart bleeds
to wet the barren land of my miserable people
In the hope that one day these lands will turn green
and there will grow red flowers
I will gather the seeds of those flowers
because these are from my blood.

(Sayyid Zahur Shah Hashimi, Sistageñ dastunk, p. 28)

I am like those brave youths
Who have been ambushed by the enemy.
Injured by sword, they are lying hopeless
in a vast desert without water.
Hungry wolves are waiting to eat their flesh
after they breathe their last breath.
But I tell them[7] not to be off guard:
Revered mothers will bear
such invincible sons again.

(Ibid., p. 63)

The one, whose hands are red
with my blood, says he is pure;
The other, like a jackal who has stolen my pouch,
boasts of being a tiger;
The third who has snatched a portion of my shawl,
and has an eye on my shirt,
says: "I am your brother";
The fourth one is so courteous
that I am frightened.

(Ibid., p. 64)

We[8] do not want your buildings
do not set our huts on fire;
We do not require your forts,
do not surround our hills;
We do not need your stores,
do not ravage our fields;
We do not demand your ships,
do not destroy our boats;
We do not desire your crafts
do not snatch our camels;
We do not aspire to your armours,
do not break our arms;
Do not oppose us lest you may be oppressed by a superior spirit.

(Ibid., p. 66)

In another poem, Ya diga suhreñ madineñ, Sayyid expresses in very lucid language the Baloch's determination to fight his way through to emancipation and freedom. The Baloch will crush the enemy, shedding his blood and drinking it in revenge, the poem says.[9] In Sarjam butagant he tells them that the enemy wishes their oblivion. Weakness is the last link between strength and misery. Wake up and do something for your survival, he exhorts them.[10] In Samoskar nabañ, Sayyid Hashimi says he cannot forget the Baloch country the vast barren land, its valleys, mountains and rivers. The people and their history, their bravery and courage and the hardship they suffer, cannot be erased from his memory.[11]

'Ata Shad was one of the greatest Balochi poets of our time. After the mid 1960s he made a conscious effort to identify himself with progressive trends, particularly with the Baloch movement against tyranny, and stood up for national rights and for social justice within Baloch society. Referring to the tyranny and to the events oL8c)NR"F' ̯*ZBQ*_c.fح4>Re{jzemY]Y)k%1nz:gIf q 7&_h}bKbF&^ {w ÞJ&n?$mn>"J-B-Z ~ڤ~Q Mn;M.5# T=ss:D}bdMȣ=#Wyq#j1eZDPaVSErm~yٔ5UEfyaPa=mHEͣgUVƭ3W;+mM[׼jX5cY6伬AN6i$&H$PiALM %mxv "8( 0 [ڀ3d~h^Pň߆{*P"vJ߫YӪafT6BSFVUֺ6P=#-VZz^Fں#`ƴj6r~pu+GEϻ n3$DơV$YUڪw~&~y%L1rH֊|}"æ*llzNV3/ӟ* Jy7㘊a,X_.*px1 Д M3i;n,#f4Uvm#ۊ,gM -*nvR͸Ա~L_:ZZ2E0E&;?EyyaVe2mlQYYJdOT]ON$ 錷ՇL jsQ31%TDHsS!"ۗjs^Ro>bUK/{j+JemWуY*뵦1{c +9OG2(dEnTXNyGu yQB{5_ JrSEmK,X rI;,zq>t0ƬZy5+;OV#f._֭R;ܫ)a=:'hX$THmMXl8՝`=tx-Fax[,DRh|L:@ WBaK5ReQFn8Ugc YhKvfb- &w6wCe'>qc,{jjemYͣU)jS*7ae ֫tv*!)1LmV. WJ/GV`]K]^`}UJNIcq$. Y BC.#vO *Rs㕬etM2a .Qx&6ccGO"a#xrR]$XjH*+LH*ffU+_y Vevh<DdȠC=q&HB0'$3'L bv^$v'NBǴ$4BL"Y>%aVkLcjjZimXUS[*%CIayI ڝy:#rtq@Z-6Qs^}Y-K~r+%$$H<("D/zzkĄm/V6!Hambalañ the poet portrays the miserable conditions in which the Baloch are living and calls upon the people to change their lives through an armed struggle, and in another poem, Gwank, he says that a motherland mortgaged with the enemy can be restituted only through blood.[19]

Ghulam Rasul Mulla (b. 1939) believes in his destiny as the poet of a subjugated people whose rights have been snatched away and whose vast land has been put under alien hegemony. In one of his poems he says:

Balochistan is my heart, my soul,
a cure for all conceivable pains of life.
Why should I not sacrifice,
or hesitate to suffer indignities of confinement,
when my motherland is facing poisonous bullets.
(G. R. Mulla, Bazn, p. 37)

Ghaws Bakhsh Sabir in his poem Ajju'ie sogind vows to preserve Balochistan from the clutches of the enemy through sacrifices in blood. In Hona zamin hamrang bit he refers to Baloch traditional military and political insight, warning the enemy that war with the Baloch will prove disastrous for them.[20]

Mubarak Qazi in his poem Cušeñ sar man kanañ kurban hazarañ[21] paying tribute to Balochistan believes that the motherland is to be watered in blood to make it green and release it from the drought of centuries. In the poem Junz u ašobani hazzam bibat the poet wishes for a drastic change through war. He visualizes the clashes of sword and singing of war music which should bring the defeat of the oppressors, and freedom and emancipation for the masses.[22] In Watan[23] he says that he is writing history in blood to remain as a witness to the truth that the motherland is the only indestructible, envigorating, inspiring and ever-lasting reality through which the individual can achieve perfection. In Siken[24] he proclaims that the subjugation of a people cannot end without a fight and a firm stand against the enemy backed by force. In Mani honani trinzuk[25] Mubarak Qazi figuratively refers to the alien rulers, asking them to stop their oppression, because the bloodshed will stain their hands and make them notorious for their misdeeds.

Siddiq Azat describes the grinding poverty and hopelessness of a beloved, a personification of Balochistan. The lover promises to improve her life and fight for her cause. In a poem written in Beirut, entitled Taw har kasi maten watan,[26] Siddiq Azat addresses the motherland with reverence, saying "I am staying away from you not for the sake of any personal pleasure, but to seek support in order to free you from subjugation. I am in exile because I want to redeem the pledge which I made to you, a promise I want to fulfil. In spite of immense comforts, I am not happy in the alien land. Things, objects and images from you keep coming to my mind in wonderful dreams. I cannot detach myself from your sweet memories", the poet writes.

Azat Jamaldini (1918-1981) born in Noskhe, Pakistani Balochistan, was the person to start the periodical Mahtak baloci (Balochi monthly), one of the few Balochi periodicals being published at present. In his poetry he expresses determination to achieve the independence of Balochistan. He holds the opinion that a great change will be brought about when everyone in the nation will fight for the freedom of his country.[27]

Jazmi hails the Baloch for his resolution to fight for his emancipation. He expresses the hope that Balochistan will be created through the warm blood of his people.[28]

Akhirdad Husaynburr[29] maintains in Matien watan Balocistan[30] that the day is not far off when our beloved land will get its independence. In Sarmarcar[31] he exhorts the Baloch to fight for a separate state of their own. The poet stresses that the time has come for the unavoidable battle against the enemy.

Bahram Mengal pictures Balochistan as a "mother" in his poem Guptar[32] and writes that her sons have forgotten her. No one seems to be aware of her condition. "Balochistan" mournfully replies that her sons were those glorious Baloch of the past times who fought to uphold her honour. She advises the Baloch to learn from these heroes and to struggle for a better future.

The poet Ulfat Nasim writes in his poem Gwank[33] that although the Baloch is oppressed he will follow the banner of freedom and fight the enemy with renewed determination, because freedom can only be purchased with blood.

Mansur Baloch portrays a fisherman who through his constant crying is mistakenly thought to be mad, but the fact is that he weeps for a cause. He weeps because he thinks of Balochistan, its helplessness and servitude. He even imagines that everything is weeping, including the deep impassable sea, which is filled with his tears of blood. But he has not given up hope, because although he has lost his way, he sees in the dark the lights of martyrs like Mir Namroz, Safar, Lawang Khan, Rashid and Asad. He imagines that the darkness will eventually be replaced by a gleaming light.[34] In Yagi[35] he vows to fight for the couS77Ou/Qj;8$F~kpyjѽfR,P/J}kQMI' V;uSv-n0,WMgFV,s ؔL^t`e"I '|nfDnܙD ؔAq[374Qg cj amYa[L11Cb5T7*i"|T8H-Z|ICZ+]dQ*;.˗ )t9U2_KZ7jR$M,a{L%ؠ`hn٦E.Z; ,V+IdU,>`N eФDWyL[+')PO2#V9Ȗ0z^=`ԟ*ѫ=|};覧-`>zW5دMudGjUWYZ$IǭY'XDGQ+8x2gV>M֬l~<}o T`.G`RL,fTE:ڕRpD TX6s] 8+6|βV( c]BRBRR:V߬˷dV]]Vci{jammYݬ+=WPxFe8bÛs=amGLp#ͱ^by 5G}ՊKk/ZN$n4i#1-ٮd OV,[EE;vIDFg/ru?и^+ @h(_^ .`TMIٚ/&.`ѝ`URzzGczDŲE6 XR kn} vo.uf|]}ܽh#G/"$6mېG'y9|m)9YQHNQ,Q%)UJ G}:}rKPnqR(Ks>233jN+,iWLX .jɤ:Qt92P#Iۖ$rK@DQ%:.gay3"Zhf۴xNf4IȁT }Tbxs'4ӓ4idюWmUY&S m^UNJy.֡5a09 {Jћp3hϪרS2BYw}ylZA6; 6nKh(LAvIt,QCƬj8$DHLήޑ~"Y3L|[mӲN8nOJ2=QO ΍~i.y47sWe2 hi]=>Rema Jͬ_ݙ]Yb2k'3/b81K#頫ђ$z1:ҍ"Z1C

Fida Ahmad Baloch in his poem Salam sar bat namiranañ[44] pays his tributes to those who are behind bars. The people are oppressed and there is no hope of any change in their painful conditions.

Khalid Suhayl urges in Belañ mani[45] the people to take up arms for a change from the dark night to a bright dawn.

Master 'Abdul Majid Gwadari expresses in Rune mistag[46] the hope that the days of frightful tyranny will end and there will emerge happiness and freedom out of a long dark night of slavery. The poet believes that the Baloch youth will surely fulfil their pledge to redeem the motherland from its enemy. In another poem, Taw namiran ay[47] the poet eulogizes the youth and the martyrs seeing them as the only hope of a glorious people.

Ibrahim 'Abid asks in Zora guleñ baska biday[48] why grinding poverty and ill-fate has seized the Baloch. Come out, he exhorts, ready to lay down your life for your rights. This is the only way to get a place of honour among the nations.

Nabi Bakhsh Buzdar believes that the Baloch have lost their country, their honour and their sweet languaS ص յ32%;:cxͅ;HrtmhewΛԬ6fѷڴ p>űM9MM %R!%PiPReUfYUpxCF>uE)EV[%ż7̓;1%0bbApgf1lS–$5|T"yl-3ۍ3kW[6_55VHyHϳ,[@i=uw-7[c{3v5[WOCV$I¨ˢRF1g懔ӱ&.cI&UItڡjܔ90'Fj@W ` t@hx0BUۓb@*#?R>cLcjimX_1+i=SiIuBG Iq me 0e,cĺnjl݂{Y3WJI$P`@a]<>:sKp##15Q}aЬRIi9s/@쪎dh0_$)Iq*."1PŲHjWp"iI)]BJ׎yEy=J>}.7k[=fsdM!_IN8i*FiIBTZ]-kRTEHDM}GJ*J<ԈO!sid~v6/%ŐĜ6 B U'0"ELtTjhyaK7V'ז*j*ىy$Y3 Y֭ɘG?&n!cJ3Pʟ^Vܼ07'uE6lŋkylL?cD8DB8%M`K^OK{2S,hHrhWVXx.պ֮D^9K.oQkEXަq%趜tϳ:+XHKI#J !,Ɖm21Z!,99Lzp"40`lnxv^`^!Idv y4rY[A(&QNrHd]*T:`' JÀ~C@@8a>akLcjmma[1&+uI/:a 8΍qfG)O '唩`_Wtg׎־:f]ޯ.9IZ-$%q$ĨAIb4#r42[2N`f@hI>&0i }Pl!S2*ILKlU)>KiBZjJoFK.;s;lI2pxvdsXu ->] dj TyzĖ4?;z?Lk~^euN#{^E#mܯȻ վ .^2lゲGK2}LȀpt *9岤D&;ø v%v?8%ҋb]#b3ĥ5 *C rdP ),i@I^O-i2R1Ȗ?Mz(HzZDzL`(_Z_Re'nUlfBPn8p|,8Hg&V>hSL{h*JimY]M1*1K-YYU9 Dܝǥ`j*=Yy3;{p@ǝ‰ S~ѡmq^+xQ($n4ۑ|(!Ed0e(-pau[5r[[W%VY m02i>21YpQ-Z'HS4]ɩ 6c|'ݔ'nG#`v> ;2:?f;٦r(c{纳QPE~Yez6NVPT(.T2"Lw; h)$IŦKaprL4)1In{CxUD.X.FAEp`gPiF2BRd"ΤtF][ JgeݱOK1a9F6BtVgdWViQ[4{GXOϳ[EIjlgRUl1iE%9-NB Lwi?~"2 R=G :I;Iѓ "`N)5,(2;Hؒ dbf9/,I&ưk*9sriB "K(tm_ZVu۴!.rᩍxѲoE>-jOs0!&ꥉDdFWnz#Xb@rO,>akO{jJJimY[*u# }LIX[f!Ell'=OeHUR0cR|Gܼڽ4&ܛ,v5 kD ؕyf`xN +,b~8i@4vY9QQr1e`dO'J&i`#. sA[ahc<#; bN'e-ɋM0acr|Ol:#x&Ds2I%)#r8嬄) f@-hH<zWY%LY*!hCHNs9ƳgphsGbǕ"nxΑ`M66'@tl40PV=D nG# x P&dt Km!~;N([%ʅ}!vtFW^S֙VHL'cr?Ik*JN ʲR"dsW1U֗S"PڛVKsa<>fko{jʚmm)Y1*뵧mNah#î 9n [rHSد1ŏ5)Vjt5=? Js2v$ n6nJy0hQv5nxNJhd>a(tG$d (k:]x] '42Zt>lj֋<0KյLZo;EYZ9<] ᶿUƳ+{4?xјH+6#VǞ{4cn9j,њf4ňi;+D%,x<|E蓹 iv7M%zҎkArj[pAOKRq 2hXbe]aq%b5-SQd7S &O+jV,D#ŷ+3ޯ{W.ʵ4r2-{ٿ_'l" n6nH݁F9C!-.}Zde rzEZW1pN+xuAΧ^~]s#"'GҕRk-TEGU^F)c9&b=̥Z$,:  >^O{jimXY}W1*j= Tن`LXxmlv Яoͧ6 pϷC=lsέVNjs7 n9$H 6TGhTv4.xl^Z}Fx%ǩRO1tOZf! q@eR^: 6PxJJI&H&L&g(#NK(L S'jD7D+ꤶT9xǚ%9>Ļk6{{QS#nCGyĩ~wDJRVmH%YAhK0hY‡(_lȬ$JeExIHʺGE✕ . x8g.(seDKo!5*4#Π,6ERW%K[x +i7=son$fP+Vkjjjft Fs$]UgBOð3=@Ƞ甆=dҞz].UDlch̶nB0GDڻT’h@bnSC*͟,.N.-nI;$1T;/M,l-m2nsjkl6"IX{ZP/*0$S#H:BDd`_/,Ξi{!g/)UUc,|MM08ڦ!IUJ-Ts%H# ɢfEn<>/Hz,qFU/ {( ?2>w_Ocj*mmهY=ϫ*D_ .pT*Y:XK8=|9HWltC0VTHl6lmsBYdHI7me,`! aᅲ6֞8$PK!18P%9piHqc" C'"y9! R-:rV0S)͢, %s;uYFqb5|ђ-;kq:&fXAvf,;Iٍhq F>mK$l[t5'تO0VN:Wj%u|@ȷ)^C8x#Rp4gjhC@jV4aV=.m ͬ 9ы%R=<>*s EU;:~ؿufdlB"TE<st%4j¿kt5Oq( (JnK%Idv$**@lb!& Jz$fT>Yp'JcdhڝeBeH$ZTb)Zx7$:me-;AfnM=O,s$ }DS6nI^8 /r0H~K-!NBh!' 2!~|N5Aԑ-q:g5m`>ՆjRCTd|ldV>h]kl{j JmmwYM=++uw+3.z^"t1UeC | Ãhc7Fy;Fv+}eu}GQkH~[4 tPKۿH7#HU/H8qEw:ӭ#7H0!]񓋸`P'3@'37Gx.8pªEݥ@և..ѵT%j,wҿI4HW3: uKeBDž]kWt)_Xwy޷Mߓv~+8IT[$NE`%,.-[J"Q+6U,ekRI, -k#J-Ikl@;#|AG 9o؋UʙC^d71'Ӕiܐڭ EHPzlCg81++WXyyWGr7Zljὖ_of6Sp1GZ"JI;q$%1FeOɜYc$b1V77"֡="Y

[13] Published in Pirband, pp. 87-89.

[14] Published in Om?n, August 1955, p. 27.

[15] Published in Om?n, March 1956, pp. 11-13.

[16] Published in Sanj, pp. 441.

[17] Published in Girok, p. 31.

[18] Published in Zam?na balo?? , December 1972.

[19] Bash?r Bed?r, Gwarb?m, pp. 50-52.

[20] Published in Pirband, pp. 94-95.

[21] Ibid., p. 170.

[22] Ibid., p. 17.

[23] Ibid., p. 452.

[24] Ibid., p. 39.

[25] Ibid., p. 31.

[26] Ibid., pp. 439-440.

[27] Azat Jamaldini, Kawl, published in M?ht?k balo??, May 1957, pp. 44-45.

[28] Jazmi, Balo?ist?ne gw?nk, ibid., September 1957, p. 11.

[29] It may be of interest to note that this poet nowadays lives in Sweden, and was one of the p3;*=ʙ8' ;զ8M3#JBSm92U-.!&J)>`k/{jIemmkW=)j=5ïfW *?♖ S4Xm}<]Gڕvڥn 5k _8}kq #sSr$[ 31s"Hp f)QvO2L5/!GQAC2( MWKg r~8 ҉1(Y(xbjTȵޞ,J(3u}GUFU=kz֣8l|&`tz< ;HLJ-Bdx9, ODR㴡=mH%ׯ@3Jȟ>ckOcjJimXU=Ө=xH) |‡*^%I.B+N=K"}!V:w>)GGbݿ9ji )9%e(Hh:xft&.ߖ@IAs g*W*k2}U=;ksuHVk,]ӒDblF)'0thfD;ǢhpLiZ_-7 E8;Sk[u/7kVfw {9uӾ%d$4lo 8gZ!J#s6^Ԭ9͘oY|d?o*Zå`?xxO!tXrB' RY@ܼsBiM+е!H;'e0!Pc?=S+ۖf+Y.]B՟)mmj9 &w}arch-April 1978, p. 71.

[41] Published in M?ht?k balo??, January 1981, p. 45.

[42] Ibid.,p. 29.

[43] Published in Sanj, p. 442.

[44] Published in M?ht?k balo??, February 1981, pp. 47-48.

[45] Ibid., p. 40.

[46] Published in Sanj, p. 402.

[47] Ibid., p. 448.

[48] Published in M?ht?k balo??, May-June 1980, p 14.

[49] This poem was published in Balo?? duny?, October 1984, p. 35.

[50] Published in Saw??t, September 1979, p. 32.

[51] Ibid., March-April 1978, p. 72.


 

Originally published at: "In focus Balochi Language" Jun 15, 2009 http://users.tpg.com.au/users/goshti/library.htm



Copyright © by Balochistan Entertainment Network
All Right Reserved.


Category: Culture & Society
Tags: None
Bookmark: Share/Save/Bookmark

[ Go Back ]
Content ©

U N P O

Link Units

Stream Videos

تحلیل مهم ترین رویدادهای سیاسی هفته، مصاحبه با خبرسازا

By: Anonymous
On: 21st Jul 2010
Views: 48
Rating: 0.00 Votes: 0

صاحبه آقای کمال ناروئ یبمب گذاری در مسجد جامع

By: Anonymous
On: 19th Jul 2010
Views: 71
Rating: 0.00 Votes: 0

Event In Italian Parliamen

By: Anonymous
On: 15th Jul 2010
Views: 110
Rating: 0.00 Votes: 0

فيلمي از يک جوان بلوچ که توسط ماموران اداره اطلاعات زاه

By: Anonymous
On: 12th Jul 2010
Views: 132
Rating: 0.00 Votes: 0

فیلم سخنرانی مهندس رحیم بندوی در پارلمان ایتالیا

By: Anonymous
On: 10th Jul 2010
Views: 127
Rating: 0.00 Votes: 0

monira solmani

By: Anonymous
On: 10th Jul 2010
Views: 144
Rating: 5.00 Votes: 1

فیلم تظاهرات مقابل سفارت جمهوری اسلامی در کپنهاک 22 خرد

By: Anonymous
On: 13th Jun 2010
Views: 128
Rating: 5.00 Votes: 1

Ahmadinejad vows to avenge Revolutionary Guard suicide bombing

By: Jangan
On: 11th Jun 2010
Views: 105
Rating: 0.00 Votes: 0

Former elite officers in Revolutionary Guard reveal increasing tensions in Iran regime

By: Jangan
On: 11th Jun 2010
Views: 124
Rating: 0.00 Votes: 0

Baloch Women Panel protest Karachi Press Club against the Makkran Operation

By: Anonymous
On: 08th Jun 2010
Views: 123
Rating: 0.00 Votes: 0

Old Articles

Add links

Top Links