Tourism of another kind

Alain de Botton writes about the relationship between the anticipation of travel and its reality in his book 'The Art of Travel'. Before traveling to a place, most people think about the amazing places they would visit, the exotic food they would eat and interesting people they would meet. The reality could be different; they may not get to visit the places they planned, the food may be disappointing and the people, not very exciting. On the other hand, the reality could be everything they desired but it is always laced with the reality that is not anticipated, like braving long lines at the immigration counter at the airport, haggling with cab drivers in a language they don't know and their inability to do something as simple as reading a road sign and the subsequent frustration over it.

Before my vacations earlier this month, my level of anticipation was high. I planned a visit to a country that I have always wanted to see - Turkey. I read books about the country; travelogues, stories about the history of the land, influences of Roman and Greek mythology on Turkish architecture, and something as touching as the ode that Nobel laureate Orhan Pamuk wrote for his beloved city Istanbul. To say that I was high on anticipation would be putting it mildly. I was anticipating a visit to the Topkapi Palace which would transport me back to medieval times in Istanbul; I would spend afternoons on the beach in Izmir; I would be enthralled by the Sama ceremony of whirling dervishes in Konya; and I was so looking forward to drinking Turkish tea on a balcony one evening overlooking the Bosphorus. The reality was different. Topkapi was so overcrowded that I was literally jostled from one room to another; Izmir was struck out of the itinerary because of a shortage of funds; and the Sama ceremony turned out to be a lot less spiritual and more concert-like than I would have liked. I also ended up drinking Turkish tea not in a balcony overlooking the Bosphorus but in a police station in Istanbul.

Everyone who has ever been to Turkey has regaled me with tales of how Turkish people love Pakistanis and how it is the last place in the world where we are still respected/loved. I lost that illusion a few minutes after I entered Ataturk Airport. The Turkish embassy in Islamabad assured me that I will get a visa on arrival if I have a US, British or Schengen visa stamped on my passport, so the first thing I needed to do in Turkey was buy a visa. The sign told me that I will have to go to Immigration Counter No 2 to get my passport stamped (they have a separate counter for people from Pakistan, India, Iraq and South Africa). I looked for it but the trail of arrows kind of died in the middle of a long corridor, so I came back and asked the help desk. A man here told me that Counter 2 is closed so I need to go to the counter where everyone else is getting their visas. There was a crazy long line at that counter and when after 20 minutes I managed to speak to the visa officer, he told me to go find Counter 2 again. (This man was not authorized to give a visa to a Pakistani.) I asked several people but everyone spun a new tale about visas for Pakistanis. I saw a desi-looking family walking to the same long corridor where the trail of arrows ended and decided to follow them. It turned out that one had to keep going even when the trail of arrows ended to get to the desired counter. When I got there, I saw a few people gathered around a closed counter and some Turkish immigration officials on the other side chatting with each other. I went up to them and asked if the counter was closed. I was told that the counter was indeed closed. I then told them there must be some mistake because I was specifically sent to this counter to get my visa because I am traveling on a Pakistani passport. One of the immigration officials almost snapped my head off for not telling him earlier that I am Pakistani. I wanted to tell him that I was at the counter for only 30 seconds but refrained from pointing it out. I just wanted to leave the airport as soon as I could. I was then given a piece of paper and was sent to another counter to pay for the visa. I came back with the receipt and gave them the passport and then waited patiently for one of the immigration officials to deign to pick up my passport and stamp my visa and entry into their country. I waited, along with that desi-looking family - they were Indians from Delhi - for the officials to finish their tea. After what seemed like an eternity, one of them took pity on us and gave us our passports back, stamped. In the meantime, I cussed up a storm in Urdu/Hindi with the eldest daughter of the family from Delhi about the sterling work ethics of the Turkish Immigration officers at Counter 2.

Meeting a friend who was joining me all the way from Canada and getting a tram to our hotel in Sultanahmet went smoothly. Another friend joined us from Amsterdam later that night. We had dinner and made plans for a blitzkrieg tourism-filled weekend. We started the day with a visit to the Blue Mosque which is every bit as majestic as I anticipated it to be. The difference from the anticipation was the rush of people who wanted to get their pictures taken with every calligraphic inscription and every bulb in the numerous chandeliers.

If the Blue Mosque met my expectations, Ayasofia far exceeded them. So steeped in the history is the place and so different it is from everything I have seen until now that I couldn't help being mesmerized by it all. Where else would you get to see Quranic inscriptions side by side with mosaic paintings of the Virgin Mary and Archangel?

Where calligraphy of the word Allah coexist with a mosaic painting of Archangel: the main hall in Aya Sofia

Bascilla Cistern, a Bosphorus cruise and a day at Topkapi rounded up our weekend. After a long day in Topkapi, we came out and sat on one of the benches in the courtyard between Ayasofia and the Blue Mosque. My friend needed help in looking for a key in her bag so I put my bag under my left leg and the 60 seconds I spent in looking for a key in her backpack, someone came and stole my bag from under my leg! Yes, there I was, in Istanbul... with no money, no credit or debit card, no passport, no cell phone and no proof of identification, it was like I didn't exist any longer. After the initial panic, I went to the tourism police office where a gentleman who could speak English refused to believe me; he actually had the audacity to treat me as a criminal and asked me repeatedly if I am sure that I have not forgotten my bag somewhere and am now crying that it was stolen. The policeman was rude, misogynist and quite adept at blaming the victim - just like the policemen back home. After a big hassle, I got the address of a nearby police station where I could file an official report. The policemen at the station desk knew rudimentary English and told us to wait. While waiting he asked us where we were from and when we said we were from Pakistan, he sang Jeevay Pakistan and said he was doing it to cheer me up. I was looking at him in a state of shock. Never in my wildest imagination had I ever thought that one day, every penny I had on me would be stolen in a foreign land and I will have to hear an impromptu rendition of Jeevay Pakistan in a police station. Truth is certainly stranger than fiction.

Some of them very farigh Turkish policemen.

And, as if that was not enough, random policemen would come, talk to the guy at the desk, look at me, nod their heads, smile, laugh and then leave. Freaked out as I was, I just stood up and asked him why no one was filing a report on my behalf and why everyone was coming and looking at me like a circus animal. I was told that they were waiting for an official translator to sign off the report and that I looked like some Turkish singer who was apparently only popular with the policemen (nobody told me anywhere else in Turkey that I look like a certain pop singer) and that is why they all wanted to see me. One of the over-eager policeman even shook hands with me as if I was the local celebrity. So flabbergasted was I with this turn of events that I actually complied. This is something I would never have anticipated before I embarked upon my travels.

The next day was spent at the embassy getting a new passport made. They charged me 168 dollars - which is kind of ironic because I was robbed of every single penny and had to borrow money from friends for everything. I later learned that the embassies are supposed to help such victims and have a special fund with which they pay for your passport and stuff. I don’t know if it is true or not, butI was still grateful to the embassy staff for being courteous and making me a replacement passport the same day.

Apparently this chori chakari is so commonplace in Istanbul that the embassy folks were not in the least bit surprised when I went to get my passport made and regaled them with my sob story. The fellow there asked me – very calmly – if it happened at Taksim Square or Sultanahmet. When I told him that it happened at Sultanahmet, he wisely nodded his head and said that that’s where most of the passports of Pakistanis were snatched. They get around 5-6 stolen passport cases every week. The day I got my passport made, there were three other Pakistani guys who were mugged in the alleys next to Istaklal Street.

If you think it was not shocking enough, on my way back to Pakistan, I learned that I cannot get through the regular immigration counter. They have a separate immigration desk at Ata Turk Airport for people whose passports have either been stolen or lost! You need to show them a copy of your police report; your newly minted very expensive passport, they write the date of your entry on your boarding, stamps the exit on your passport and viola, you are free to go back home. A special desk for people with stolen/new passports! How bizarre is that?

The usual crime scene: the tram that travels from Taksim Square through the length of Istaklal Street

If anyone had told me before I embarked upon the journey that I will end up spending a day at the Pakistani Embassy in Istanbul and would be shaking hands with over-eager Turkish policemen who thought I was a celebrity lookalike, I would have laughed out at the ludicrousness of it all. 

Originally written for The Friday Times, this is the longer version. 

PS: Special shout out to Saima and Karan for bearing with a very gloomy and morose me in Turkey.

PPS: Sorry for not warning you earlier, this is a rather long rant. 

Hum dekhain gay ...

 

As someone who read up on 20^th century revolutionaries quite a bit – although my readings were for mainly non-revolutionary reasons – I used to cringe every time I spotted a finance undergraduate or an aspiring MBA candidate in a Che Guevara T-shirt at my college campus in England. The irony of it almost never failed to hit me. Most of these kids were middle-class (in the British sense) or upper-class (in the Third World sense) whom Che would have shot without blinking his revolutionary eyes. But as we have all been forced to concede, Che is popular today not for his philosophy or political practice but for his face, i.e. as the quintessential postmodern icon, which means (relatively) different things to (relatively) different people.

In Pakistan too, after the Lawyers’ Movement of 2007, a new generation of urban youth has become enamored with the idea of revolutionary change. For them the closest thing to a homegrown, feelgood, postmodern iconoclast is the Urdu poet Faiz Ahmed Faiz. The man and his poetry have become one big symbol of the underdog, the idealist, as well as the man or woman who is willing to suffer for a cause.

On the occasion of Faiz’s 100th birthday, many events were organized across the country to celebrate and commemorate his life and work. I was quite pleasantly surprised to see so many young people turning up at different venues to celebrate someone who consistently supported causes that were dangerous then and are passé now, and who wrote in a language that is no longer considered fashionable.

But my delight experienced an early demise after a series of unfortunate events that have led me to believe that Faiz is celebrated – just like Che – as a symbol rather than for what he actually believed or practiced. I have by now met too many wannabe revolutionaries who print out Faiz’s avant-garde anthem ‘Hum dekhain gay’ in the Roman alphabet and call themselves Faiz aficionados. Reading Faiz, or for that matter any great Urdu poet, in the Roman script alone is a sacrilege, but for such people to claim to be an authority on his very vast repertoire of outstanding work, when they have only a chorus in mind, is both hilarious and infuriating.

I recently met one such specimen of a Faiz fan at a Faiz fest (fittingly, if you’ll forgive all the effing). The interaction, though it was mercifully brief, convinced me that Pakistanis can trivialize just about anything. What follows is an excerpt from our conversation.

Boy: Isn’t Faiz awesome?

Me: I believe he is.

The Boy: Isn’t his revolutionary work great.

Me: I am not sure what you mean by revolutionary work but I assume you are referring to his poetry against tyranny.

Boy: Yeah. So what do you think about his work.

Me: I have not read a lot of Urdu poetry and cannot compare his work with others but I truly admire Faiz’s ability to relate his internal, subjective world to the larger world and the fact that his empathy for people transcended geographical boundaries…

The Boy: That’s cool. He wrote for people from other parts of the world?

Me: Yeah, he wrote for the Palestinians and the colonized Africans and he showed compassion for Bangladeshi people when no one dared to do so. Haven’t you read Aye Arz-e-Falasteen?

The Boy: I can’t read Urdu. My family recently moved back from England.

Me: How have you read Faiz if you can’t read Urdu?

Boy: Oh I haven’t read him. I only know the revolutionary bits like “Bol ke lub azad hain teray” and “Hum dekhain gay.” You know we sang them during the long march and all! They are freakin’ awesome.

Me: Errr… but you do realize that Faiz is a lot more than those two “revolutionary bits” as you have called them…?

Boy: Yeah but those are the ones that matter …

That boy is not alone. During my stint as a teacher of undergraduates, I came across many students who were filled with a similar zeal and wanted to change the world through Faiz’s poetry. It’s quite interesting that for such Pakistani students Faiz is the only symbol of liberation from oppression and exploitation. They are not familiar with other poets of the time, such as Josh Malihabadi, Noon Meem Rashid or Habib Jalib, to name a few. In fact, during my class on popular social movements, Jalib was referred to as the “dude who wrote songs for the Band Laal.” Jalib must have been somersaulting in his grave after that.

Most young people who claim to be impressed by Faiz’s poetry are familiar only with his famous poems; and they don’t even understand those. During one of our discussions, I asked my students about their views on Faiz’s employment of the Arabic term Ana-al-haq (or ‘I am the Truth’), attributed to the martyred Sufi Mansur Hallaj. I was looking for a response about the political struggle, about how Faiz may have tried to relate it to the personal quest for self-actuation. But it drew a blank from all my students except one. When I pointed out that Ana-al-haq has been used in one of the most popular anthems of our times – none other than their “favourite” Faiz poem, that’s right, you got it, the one that goes ‘Hum dekhain gay’ – I was bombarded with excuses that ranged from “Urdu is very difficult to understand” to “the poetry was against people like Musharraf and Zardari and not about religion.”

The sad reality of our times is that Faiz - the revolutionary is expropriated by everyone and anyone who thinks Faiz’s words can serve their purpose, especially by people against whom most revolutions are targeted. From right wing politicians to rich kids who are sent to liberal arts colleges abroad on money their parents made by running sweat shops, Faiz is the poet everyone loves to recite to lend credence to their rhetoric. In 21^st century revolution loving Pakistan, Faiz’s popularity among a certain section of society represents ignorant kitsch which should not be taken seriously. During a recent protest, some of such Faiz lovers who espouse revolutionary ideas expressed displeasure at marching with trade union activists because they did not smell good.

Reciting Faiz in a party or to quote him in a blog or to join a facebook page can never replace real activism. Real activism means de classing yourself and to give gut and blood to the ideology we believe in. In this day and age when “idiology” has replaced “ideology” how many of us can remain true to what we believe in and are willing to walk in Faiz Ahmed Faiz’s formidable shoes.

A slightly edited version of this post has been published in The Friday Times