Hum Yaad Tu Tum Ko Aatay Hon Gay - Sad Poetry :

Contents:

• HUM DEKHA GAY
• HUM YAAD TU TUM KO AATAY HON GAY
• BE DILI KYA YUN HI D GUZAR JAYEN GAY, URDU GHAZAL BY JN ELIA
• GAY DICTNARY URDU
• EK SOCH AQAL SE PISAL GAYI - POETRY BY YOUF BASHIR QURHI URDU POETRY URDU

HUM DEKHA GAY

The Supreme Court crimalis homosexualy. The word and the man: Firaq Gorakhpuri, an important 20th century Urdu poet, said the ghazal's foc transcend labels such as gay or straight.

Homoerotic poetry of that era posed no challeng to the stutn of heterosexual patriarchy. It was mon for married Mlim male el to have liaisons wh urtans and/or other mal whout adoptg an exclively homosexual liftyle.

HUM YAAD TU TUM KO AATAY HON GAY

Firaq lays great strs on the sential humanns and universaly of the Urdu ghazal, a qualy which mak the ghazal transcend narrow labels like gay or straight. Saleem Kidwai, the classic anthology of the history of homoeroticism Indian lerature (. There are no rogatory referenc to them bee of their homoerotic poetry.

In the poetry of Persian Sufis, the lover was always a male seeker, and God symbolised as a betiful, is nearly impossible to fd ntemporary exprsns of homoerotic love poetry by morn Urdu poets India or Pakistan. By the time we e to Firaq the 20th century, the sanisatn and excisg of homoerotic ntent om the Urdu ghazal had proceed to such an extent, that Firaq has to beg his rears to nsir scientific facts before nmng same-sex love and sire.

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

The homoeroticism of the Urdu ghazal was simply a pictn of prevalent cultural norms, and not somethg abnormal or immoral as later me to be seen the lonial era.

GAY DICTNARY URDU

Hysteril reactns to homoeroticism may be a thg of the past English lerature, but hysteria ntu to malign and margalise such exprsns of love morn Urdu lerature. 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. 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.

EK SOCH AQAL SE PISAL GAYI - POETRY BY YOUF BASHIR QURHI URDU POETRY URDU

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. 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.