Hamari Gay - Ismail Merathi Poetry

Contents:

• HAMARI GAY
• SUNA THA K MOHABBAT ME KHASARAY HON GAY
• BE DILI KYA YUN HI D GUZAR JAYEN GAY, URDU GHAZAL BY JN ELIA
• TUMHARI YAADA HAM BHULA LE GAY BY MUHAMMAD ANE RAMZ

HAMARI GAY

For a long time, I thought that the absence of women, and the lack of reprentatn of multiple sexuali Urdu poetry was perhaps a functn of s Islamic origs – Islam, like Christiany and any other monolhic relign, nmns homosexualy the strictt of terms. I need to love, who the beloved is not the matter)Ladke birahmanon ke sandal bhari jabeenenHdostan me khe so unse dil lagaye(Brahm boys of India take away my heartBetiful foreheads, headier wh the agrance of Sandal)Afsanakhwan ka ladka kya kahiye edni haiQissa hamara ka yaaron shuneedn hai(The story-teller’s lad is a sight beyond pareAs is his and my story, a story beyond pare. ) While not all Urdu poets wrote extensively on homosexual them, there’s no arth of poets wh heterosexual inti who fancied young adolcent boys – though we don’t know if this sire translated to actual relatnships.

SUNA THA K MOHABBAT ME KHASARAY HON GAY

Important figur the history of the ghazal, like the 8th century Persian poet Abu Nuwas and the 14th century Arab poet Nawaji B Hasan, also known as "Shams al-D" or Sun Of Relign, wrote extensively on male homoerotic them, where the beloved is a young boy who recently attaed puberty. Homosexual love has always been a part of the ghazal’s history.

But India, wasn’t until the late 19th century, when Brish Victorian mdsets around sexualy began to take root, that homosexual them began to disappear om the Urdu ghazal.

Barrg the 20th century poets Firaaq Gorakhpuri (1896-1982) and Josh Malihabadi (1894-1982), whose homosexual relatnships their poetry and their personal liv were wily known, there are hardly any exampl om the recent past. While this patriarchal nventn creat a space for male homoeroticism, pletely negat and shuts the door on the ia of any female homoeroticism.

BE DILI KYA YUN HI D GUZAR JAYEN GAY, URDU GHAZAL BY JN ELIA

The absence of female thorship pre-morn Urdu poetry is a functn of the Purdah system, which not only exclud women om the public sphere, but also om lerature and the exprsn of ias – homoerotic or otherwise. ”As a genre, Rekhti is not exclively homosexual – fact, a mon theme Rekhti is the day-to-day nversatns among urtans playful and nghty idms.

)Jan Sahib (1810-1886) wrote about sexual fantasi – not necsarily homo-erotic – wh a playfull nghts: Le cha munh me hai lallu meri s bar zubaanho gaya kab ka malmaan, ye kya kaafir hai.

TUMHARI YAADA HAM BHULA LE GAY BY MUHAMMAD ANE RAMZ

Love – homosexual or otherwise, knows no bounds. Love is like that Greek quote – “What you didn’t do to bury me/But you fot that I was a seed” – by the 20th century poet Dos Christianopoulos, who was nounced by the lerary muny bee of his (homo)sexual orientatn.

They are all opposed to the urt's cisn termg nsentg homosexual relatnship among adults as 'no longer crimal'.

But 's tertg how tolerant people were towards homosexualy the past. Poets like Hafez and the great Mir Taqi Mir openly wrote about their homosexualy. Eher was medieval homosexualy that is evint uplets om the era of Aarzoo and Mir Soz or the perasty Firaq's shaayri and Josh's memoirs, the tolerant society openly accepted .