Historians believe that civilisations progress from simplicity to complexity. In the age of simplicity, poetry is used to express feelings and emotions, as well as to highlight important events. This is because poetry is composed in rhythm which makes it easy to memorise and recite in gatherings. However, when civilisation develops and becomes complicated, prose replaces poetry in describing, analysing and critically examining social, political and economic issues.

For example, in the early period of Greek history, Hesiod’s Theogony, and Homer’s Iliad and Odyssey were poetical compositions which were memorised and became popular. With the expansion of the Greek civilisation, the Ionian philosophers started to investigate the universe and nature. They became known as natural philosophers or early scientists who made attempts to unfold the mysteries of nature. In the 4th century BC, Athens became the centre of philosophers who discussed important social and political issues and how to morally discipline a society.

In case of ancient India, we find more or less the same process with poetry dominating the composition of Vedas. Mahabharata, the epic poem represents religious and philosophical ideas in the form of poetry. The style changed later when the Upanishads, Puranasa and other religious literature was written in prose and with dialogue.

In European history, with society experiencing new trends due to commercial activities and the discovery of new lands, the poets were gradually relegated to an unimportant position. In the 16th century, when the scientific revolution occurred in Europe, it challenged religious, traditional, social and cultural views. In the age of enlightenment, philosophers and thinkers came forward to guide the society; the basis of their philosophy being rationalism.

Poetry appeals to the emotions, while prose appeals to the intellect

In England, David Hume, Adam Smith, Ricardo and Malthus responded to the problems brought by the industrial revolution and the rise of capitalism. In France there was a group of thinkers known as the ‘philosophs’, which included Voltaire and Rousseau, who registered against the domination of the church, sectarian bigotry and royal despotism. It can be argued that their writing paved the way for the French revolution.

In Germany, Herder, Fichte, Kant, Hegel and their followers created a historical consciousness among the Germans and led to the unification of Germany in 1870. In this case, it was philosophers and not poets who were responsible for changing Europe socially, politically and economically. The poets were not in the forefront but remained behind the scenes while philosophers created new ideas, thoughts, political and social consciousness to transform Europe into a modern and progressive continent.

In Pakistan, we have no thinkers and philosophers but plenty of poets who are regarded as intellectuals. Although poetry appeals to emotions and sentiments, it cannot analyse and examine social and political issues rationally. In this way poetry fails to bring any social change or create a consciousness among people to understand the changing and emerging issues.

For example when Habib Jalib, the famous poet, recited his poetry in public gatherings, people became emotionally charged and were inspired with revolutionary ideas. But as soon as the recitation was over, no lasting impression was left on the minds of the audience. His poem Aisay dastoor ko main nahin manta on the Constitution became very popular but failed to highlight the content of the Constitution and its harmful impact on society.

On the other hand, when a political scientist writes about the Constitution and rejects it, he first analyses the provisions and acts of the Constitution which are anti-people but protect the privileges of the ruling classes. His analysis creates a political awareness among the people in order to fight against the Constitution. But poetry falls short of that and merely raises slogans, providing no rational tools for struggle.

Similarly, when Iqbal Bano sung Faiz Ahmed Faiz’s Hum dekhen ge in her melodious voice, it gave people the impression that a revolution was lurking just round the corner. But when they came back to their senses, they forgot everything and got involved in their daily routine of life without contributing any efforts to bring about social change.

In our society, poetry is just a source of entertainment and not a tool to radicalise and revolutionise the society. Social change always happens in societies where philosophers, thinkers and social scientists trace the origin of social problems and find a solution for them.

The dilemma of Pakistan and other Muslim countries is that they do not produce thinkers but poets. As a result, their approach to the problem is always emotional and not rational. The structure of our language is so limited that it has no potential to describe serious, philosophical thought. We find truth in the argument of Plato that poetry appeals to emotions and its impact is short-lived.

To enrich culture, it is important to contribute serious and philosophical ideas in prose which will help create a consciousness and awareness among the people. It requires a change in the entire educational system and the promotion of social sciences in order to understand social problems.

Published in Dawn, Sunday Magazine, August 3rd, 2014