KARACHI: The devastating effect of modernity due to a lack of understanding of pre-modern world view and Sindh as the land of Sufis were two broad themes discussed at the International Sufi Mast-e-Alast Conference organised by the Sindh culture department at a hotel here on Monday.

Kamil Khan Mumtaz, the first speaker of the second day of the conference, launched a scathing attack on modernity and its supposed achievements in his paper titled ‘The current crisis in the light of wisdom tradition’. He began by reading out an extract from the preamble of the Earth Charter Initiative.

It fundamentally highlights environmental devastation, resource depletion, extinction of species, undermining of communities, widening of gap between the rich and the poor due to the prevailing patterns of production and consumption. “Injustice, poverty, ignorance, and violent conflict are widespread and the cause of great suffering. An unprecedented rise in human population has overburdened ecological and social systems. The foundations of global security are threatened. These trends are perilous but not inevitable.”

However, the pioneer in the movement for conservation of architectural heritage pointed out that even the best intentioned initiatives such as the Earth Charter Initiative could not counter the endless growth of production and consumption patterns. “The authors of this initiative are naively convinced of man’s genius to mitigate and reverse these trends.”

Casting a critical eye on scientific achievements, the professor said that modern achievements of science were impressive but so were the plunder and devastation subsequently caused by it. “We are so dazzled by its marvels that we have failed to see the darkness surrounding it. Instead we rationalise it, remarking that it is the price one has to pay.”

Expounding on development and evolution in the light of modernity, he said: “In the 500,000 years of human existence there has actually been no development or evolution. Progress is viewed as a desired goal. Contemporary discourses equate progress as economic development.

“This blinds man and leads him to the pursuit of power and dominance. He wants to control nature and exploit the world.”

In contrast, wisdom traditions consider being human as the desired aim of development. The prescription according to wisdom traditions for these apocalyptic times is the discernment between the right and the wrong and doing what is right.

Earlier, there was a vibrant vocal performance by the Soung Faqirs. Their first kalaam was by the Sufi poet Sachchal Sarmast beginning with the following verse: Jayhan dil peeta ishq da jam, sachchil mast-o-mast muda. Their second kalaam was by poet Turab Ali and its initial verses were: Naal mahi teray laggiyaan dilliyaan, asaan sir da sauda kar baithay.

The founding director of Hast-o-Neest, an institute of traditional studies and arts based in Lahore, Taimoor Khan Mumtaz discussed two opposing world views existing in Pakistan and the tensions created because of these viewpoints. The first one he defined as the traditional world view or the pre-modern world view. “Tradition is not something according to the past. It is something sacred in which man and animal have a divine source. The world is a product of the Creator. And the world manifests the attributes of the Creator. The human being is also seen as reflecting God’s qualities.” He then showed a multimedia presentation to the smattering of people in the hall illustrating this world view in art and poetry in time long past.

The modern world view was the second viewpoint and the dominant one according to the architect. “This emerged in the post-Renaissance world during the 14th century in its phase of decadence. This was then spread to the world during the 19th century through colonisation. Rationalism, materialism and individualism were its central tenets.”

He also was critical of modernity and science, saying both had focused on the quantitative aspect and not the qualitative aspects of life. “Science is the new arbiter of truth replacing religion.”

Following this insightful paper was a vocal rendition by Dittu Lal Bhil, a folk singer group from Cholistan. They sang Kabir’s verses: Kahan say aaya kahan jaogay, khabar karo apnay tan ki.

Sait Celik of the Rumi forum gave a brief but passionate talk on Rumi and Iqbal. “It is not possible to fully comprehend Rumi without Iqbal and vice versa. The Mevlana [Rumi] chooses a droplet as an example in his verses and not the universe. He says you are not a droplet in the ocean but you are an ocean in the droplet. Similarly, Mohammad Iqbal, as that what he is popularly known in Turkey, says if a droplet falls into an ocean, it is not lost. The droplet makes the entire ocean feel its existence.”

Dr Makhmur Bukhari spoke at length about the features of the Qalandariya Sufi order. Masti and dhamaal are two main elements of the Qalandriyas. “Masti enlightens us about our place in nature and our destination. Dhamaal is a pious form of dance with the purest of emotions.”

Scholars Akhtar Darghahi and Taj Joyo explained why Sindh had drawn several mystic saints to its land and the inextricable link of Sufism and Sindh.

Published in Dawn, October 21st, 2014