7 - Cultural Clash: From Tawaif to Kasbi

Summary

Pahle dil lete hai voh ya pahle jan ahle dard

Dekhie karte hain keunkar imtehan ahle dard

Kaun kahta hai nahi hai qadardan ahle dard

Dard dil dag jigar hai meharban ahle dard

Ranj va gham dard va alam aah va Fagaan va qurb va qalaq

Ajkal to hain yahi bas meharban ahle dard

Dono hathon se kaleja tham ke baithen huzoor

Shauq sunne ka agar hai dastan ahle dard

Qissa ranj va alam sun-sun kar ro dega har ek

Zikr jab saaqi ka hoga darmayan ahle dard

Sitari Jan Saqin Tawa'if Saqin Baska Jila Ghazipur

Would my friends take first my heart or my life

Let's see what tests they put me through, what strife

Who can ever claim they care not for me

They inflict sufferings on my heart, scars on my soul

Grief, sorrows, pains, sufferings, cravings and yearnings,

These alone are my friends these days, my companions

My friend! hold your heart with both your hands

If you are inclined to hear the tale of my afflictions

These tales of woes would bring tears into every eye

Whenever the mention of saqi would be made in midst of friends.

(Tr. into English by Nishat Zaidi)

This is not merely a verse; it symbolises the pain of the dying culture of the tawa'if. Etymologically, tawa'if is the plural of the Arabic word taifa, meaning ‘band’ or ‘group’ but the word tawa'if, used as a singular in Urdu, means ‘prostitute’. The common and derogatory word for prostitute in Urdu is ‘randi’. There are different types of tawa’ifs: those who were ‘kept’ on a permanent basis by a man and might eventually have married him, and those who led an itinerant life, moving from city to city. In some cities, especially Lucknow, the tawa’if occupied a relatively respectable position in society and was admired for her sophistication and culture. The elite of the town would send their sons to the tawa’if’s residence to be educated in manners and letters.