When prejudice masquerades as ‘intellect’ and ‘analysis’ and when certainty induced criticism is a proxy for narcissistic self -aggrandizement in society, the intellectual, poetic and literary foundations are hollowed out. This general and generic statement holds resonance across societies and cultures but has particular salience for our Kashmir. Undoubtedly, these words have a harsh ring to them but unfortunately these correspond to a bitter social and cultural truth. The intellectual foundations and bases of our society and culture are withering away at the altar of these insalubrious themes and issues. This condition is at great odds with our great and sublime legacy in terms poetic and literary output in the past. What do I mean by what I have suggested in flowery terms?
A disclaimer on my part is warranted here (before I elaborate upon my argument and support it): I am neither a repository of intellect, nor do I have a special claim and prosaic but obscure truths in social., cultural, intellectual and scientific domains. What I am is an observer and I may be flattering myself here an analyst of crosscutting themes and issues. This is my vantage point. From this ‘perch’, I feel sad and bad about the inexorable decline in our intellectual and social standards. Now let me dwell on the central point and theme of this essay. Broadly, a given society’s intellectual quest must be to probe for and find truths referred to in the essay, explicate on these and render these as the predicate for further truths. (I must emphasize here that as Muslims, there are clear boundaries to the truth discovery process. There is just One Absolute Truth. But worldly truths are there awaiting discovery and there may be an element of relativism to these worldly and prosaic truths). The base of the argument and the central point established, what relevance does this have to Kashmir and Kashmiris?
Again, broadly speaking, the cardinal premise for discovering worldly truths has to be induction of uncertainty in one’s quest- psychically and temperamentally. It is then that the world opens up to the seeker of these truths. Second, there is a difference between truth, ideology and prejudice. (This is self -evident). But the challenge is how to differentiate between these before one becomes a victim of ‘false consciousness’- mistaking truth for ideology or prejudice or vice versa. This is easier said than done. But it is not impossible. The essential (but preliminary) stepping stone for this may be by not being too self -referential, transcend the limitations of the self, having empathy, and last not but the least disavowing narcissism. Grafting these onto our collective consciousness and our collective unconscious, plus our psychic world, none of these elements are found wanting in us. We are self -referential to the point of being self-centered, we appear to be unable to think being the narrow confines of our selves. Combine the two together, the ‘end product’ is a narcissistic self. The consequences of these are that we have become hyper critical people (but mostly with respect to fellow Kashmiris); when we criticize or offer a critique say of a work of art, literature , or anything else, there are threefold dynamics at work: one, there is a decided element of the personal in our critiques , and an underlying passive aggression in it(this may be suggestive of a fragile psyche where everything is seen as personal and taken personally); two, because there hardly any rigor and vigor in our research , prejudice masquerades as truth; and three, the ‘uncertainty principle’(in worldly relative truths) is missing : we think we know it all. In combination, these elements make up for a condition that militates against higher order thinking, sublime and great thoughts.
I have a personal anecdote to illustrate this. In a gathering of some eminent people, I was honored and made part of a panel discussion. The perspective that I offered was that Kashmiri poetry had a universal resonance and that with due diligence and vigor, it could be universalized. I cited the great Mawlana Rumi and the Turkish author Orhan Pamuk and their appeal across the world as illustrative examples. The moment the panel discussion was wrapped up, one of the panelists (in a pointed attack on me) went on a rant on Pamuk and Rumi dwelling on what he believed to be the real reasons for their appeal(incredibly saying that both privileged the body over anything else!!!). He also mentioned Gaza and so on. When I requested for an elaboration of these assertions, this was denied with the reason of paucity of time). To me this serve as a metaphor for our intellectual condition. The reasons for this appear to be in the elements I have delineated in this essay.
I will dwell upon this assertion of mine by positing it against a hypothetical. If we take our starting point as the hypothetical that the west is our adversary, should we base our assessment of the same on prejudice and an certainty inflected ‘I know it all’ point of view, overlaid by a bit of a personal criticism? Or should we instead of interpolating and putting our own spin on a given assertion and suggestion, take the assertion on its import and then discuss it? Consider the west again here. IF it is our adversary, should we not better understand it than speculating wildly and getting the assessment and the ‘response’ wrong.
(I am neither defending the West here nor being a western apologist but I am putting matters into perspective. In fact, I have been at times been hard done by the West. But I have learnt a great deal from it. This learning -philosophy, culture, economics, political theory and so on has not been a gift of the West to me. I have taught myself mostly what I know (very little) and this has been an intense endeavor. I stand both enriched – because of my Western exposures -and more appreciative of my own culture, faith and traditions but at the same time not demeaned the western scholarly traditions).
The portrait that I have painted is not a sanguine one. But if my assertions hold water, then this alarming condition should be seen as a call for action. Our slide into intellectual torpor, sleep walk into a condition where our quest becomes mere money and materialism (necessary but only up to a point), and where narcissism rules the proverbial roost undercuts our beautiful legacy and some of our bold traditions. Is there a way out of this morass? Can we elevate our thinking, intellect and orientation from a debased one to a sublime one? Possibly. But this can perhaps only be done by, first inculcating humility in ourselves, inducing the uncertainty principle vis a vis the world and its material, social and cultural truths and crafting an expansive self that neither has a need for validation nor seek validation by gratuitously criticizing others for just the heck of it. With faith in the Almighty and the Absolutes He has determined for us and certainty of the same, there is scope for redemption. Alternatively, doom and gloom await us!
Follow this link to join our WhatsApp group: Join Now
Be Part of Quality Journalism |
Quality journalism takes a lot of time, money and hard work to produce and despite all the hardships we still do it. Our reporters and editors are working overtime in Kashmir and beyond to cover what you care about, break big stories, and expose injustices that can change lives. Today more people are reading Kashmir Observer than ever, but only a handful are paying while advertising revenues are falling fast. |
| ACT NOW |
| MONTHLY | Rs 100 |  |
| YEARLY | Rs 1000 | |
| LIFETIME | Rs 10000 | |
