Modern Asian Studies30,

2

(1996), pp. 447-467. Printed in Great Britain

of Angareand theFounding theProgressive Writers' Association
SHABANA MAHMUD The British Library The book Angare,l a collection of ten short stories by Sajjad Zahir, Rashid Jahan, Ahmed 'All and Mahmuduzzafar published in Lucknow in December I932, marks a major turning point in the history

of Urdu literature. Acting as a powerful catalyst, it initiated a major
change in the form and content of Urdu literature and helped to lay the basis for the establishment of the Progressive Writers Association, the most significant Urdu literary movement of the twentieth century. Angare was 'the first ferocious attack on society in modern literature', writes 'Azlz Ahmed, 'it was a declaration of war by the youth of the middle class against the prevailing social, political and religious institutions.'2 Angare came as an act of defiance against all traditional norms. It deliberately jettisoned much of the traditional language of Urdu literature and introduced new styles. Drawing inspiration from the writings of James Joyce, Virginia Woolf and D. H. Lawrence, and in some cases from Marxist writings, the young writers experimented with new techniques of writing which aimed at a more direct impact in its stark and unvarnished portrayal of human existence. The stories of Sajjad Zahir and Ahmed 'Ali railed at enslavement to social and religious practices based on ignorance, and at the disgraceful acquiescence in foreign rule, and protested against the inequalities in Indian society and its economic ills. In their stories, Rashid Jahan and Mahmuduzzafar exposed the enclosed and oppressive world of Muslim women enslaved to their husbands' demands and outworn religious and social dogmas. There was an element of youthful fervour in the writings of Angare, and the stories displayed some immaturity. The young writers, freshly graduated from distinguished universities (Sajjad Zahir and Mahmuduzzafar had returned from Oxford), were ready to take on the world.
Angarehas been reprinted with an extensive introduction by Shabana Mahmud, Angare,ekjaiza (Sweden: Bokforlag Kitabiat, 1988), i34p. 2 'Aziz Ahmed, Taraqqi pasandadab (Hyderabad [Deccan], I945). oo26-749X/96/$7.50+o. o ?
I996 Cambridge University Press

447 

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Ahmed 'All, the only one of these authors alive today, writes: '... We were filled with a zeal to change the social order and right the wrongs done to man by man . . . we dreamed of winning for Urdu and the regional languages the same respect and for the Indian people the same dignity which other civilized languages and societies enjoyed'.3 The initial reaction from both the religious and the civil establishment to the publication of Angdre was one of outrage. Newspapers and journals published angry editorials and articles denouncing the book.4 The Hindustan Times of 21 February I933 carried an article entitled Urdu Pamphlet Denounced:Shias gravely upset, quoting a resolution passed by the Central Standing Committee of the All India Conference, Lucknow, which declared that the meeting 'strongly condemns the heart rending and filthy pamphlet called Angdre ... which has wounded the feelings of the entire Muslim community by ridiculing God and his Prophets and which is extremely objectionable from the standpoints both of religion and morality. The Committee further strongly urges upon the attention of the UP Government that the book be at once proscribed.' The Urdu press wrote against the book at length. Thus Medinah, published from Bijnor, wrote in its issue of 13 February I933: We are grateful to exalted God that he has allowed us to live in a remote township to perform the duties ofjournalism, a township which is safe from the piety-destroying and faith-removing elements of civilization, where neither the gaities and frivolities of youth and poetry strike with lightening the granary of patience and steadfastness, nor the tumultuousness of beauty breaks the bonds of faith, and where the fierce and fiery winds of atheism and apostasy cannot burn the rose-garden of faith and religion. No calamity reachtheseclusion solitude. can of In our little world there are neither theatres nor cinemas, nor gatherings of dance and music, nor the tumult of atheism and apostasy. There are no reprehensible attempts at distressing the religious nor are there throngs of thieves and highwaymen intent on robbing us of the wealth of our dear faith. Praise be to God that we are to a large extent protected from the frivolities of the world. Alas from time to time journalism acquaints us with some of the mischiefs to which the sons of Adam are prey, and after making their acquaintance it becomes difficult for us to sustain our patience and steadfastness ... Ahmed'Ali, 'The Progressive Writers Movementand CreativeWriters Urdu', in in: Marxist & AsianLiterature, Carlo Coppolla(Michigan,i974), ed. Influences South p. 36. in I. 4 I give the Urdu originals Appendix I wouldlike to acknowledge my thanks to Ahmed 'Ali for producingthe copies of the Urdu newspapercuttings, and to of Ralph Russellfor all the help he has given me in the preparation this article.
3 

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It goes on to talk about the stories: ... We could not find in them any thing intellectually modern except immorality, evil character and wickedness. To mock at the creator of the world, to ridicule religious beliefs and to make indecent jokes are the main characteristics of this bundle of filth. There is no regard for the greatness and majesty of God nor any respect for the sanctity and honour of prophets, nor any respect for human dignity. Instead one finds a bold and shameless display of every kind of foul language ... It is worth noting that not all the Urdu papers were so immoderate in their tone. Thus Paydm published from Aligarh, wrote on 5 March I933: ... In this respect the attitude of religious leaders is exceedingly misleading and incorrect. Condemnation, proscription and legal action are no answer to blasphemy and atheism. How ironic that the very people who claim the right of free speech from the Government are not willing to concede the same right to their countrymen. The result of this is that fire keeps kindling unnoticed and bursts into flames when it gets a chance. If truth is with religious leaders, why do they get flustered by one attack of heresy and blasphemy? If the religious belief of the common man is such that he gets misled by a handful of people, then the responsibility for this load of sin cannot be placed on anyone's shoulders except those of the religious leaders. The irreligious cannot be opposed with these weapons. When a man has no plausible answer to a question he gets annoyed and enraged. Such anger and rage can silence criticism for some time but the question still remains. The progress of the human mind cannot depart from the path of research. This is a futile effort. It is hoped that the leaders of the community will try to provide satisfactory answers to the problem underlying Angdre...
And Sarguzasht of 24 February I933 wrote:

... The only difference is that if you claim to be champion of Islam, you should set a correct example of Islam; because Islam is a light which is an enemy of darkness. If we had followed this [true] Islam, we would not be in this situation today. In this they [the writers of Angdre]are much less to blame than us. It is a primary duty of those who are offended by this dirty literature to become real examples of true Islam ... Maulvis issued fatwas (decrees) against the book and the authors. On the floor of the Assembly of the United Provinces questions were asked and demands made for its proscription. Funds were collected for the prosecution of the authors, and the punishments suggested for them included 'stoning to death' and 'hanging by the neck'. Nevertheless, on 15 March I933, the book was banned by the Government of the United Provinces under section 295A of the Indian Penal Code, which reads, 

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Whoever, with deliberate and malicious intention of outraging the religious feelings of any class of His Majesty's subjects, by words, either spoken or written, or by visible representations insults or attempts to insult the religion or the religious beliefs of that class, shall be punished with imprisonment of either description for a term which may extend to two years, or with fine, or with both.5 As was the practice, all but five copies were destroyed by the police. Of the five, three copies were kept by the Keeper of Records in New Delhi (now the National Archives of India) and the other two were sent to London. Under the provisions of Act X of I890 (Government of India), the British Museum obtained a copy of Angdre on 21 June 1933. The copy is now held in the Oriental and India Office Collections (OIOC), British Library, Shelfmark PIB 47/17. The extent of the hostility to the publication of Angdre had not been anticipated by the authors. Ahmed'Ali notes: We knew the book would create a stir, but never dreamt it would bring the house down. We were condemned at public meetings and private; bourgeois families hurried to dissociate themselves from us and denied acquaintance with us, especially with Rashid Jehan and myself, and even Sajjad Zahir's mother (a dear old lady) accused me of spoiling her son. People read the book behind closed doors and in bathrooms with relish but denounced us in the open. We were lampooned and satirized, condemned editorially and daggers to kill us.6
in pamphlets . . . Our lives were threatened, people even lay in wait with

In reply to this widespread denunciation, on 5 April I933, five months after the publication of Angdre, the authors issued a statement from Delhi. It was drafted by Mahmuiduzzafar and published in The Leader (Allahabad) on the same date, entitled In Defence of Angare. Shall We Submit to Gagging? The full text reads: Some five months back four young authors, among them a young woman, brought out a collection of short stories in Urdu under the title Angdre.I happened to be one of the contributors to this collection. This book at once raised a storm in Moslem circles. It was said to be a shameless attack on Islam and everything decent in society. The book has already been proscribed by the U.P. Government under Section 295A of the I.P.C. It is even said that funds are being collected to start the prosecution of the authors.
3Act XLV i86o. V/8/349. For the text of the notification the ban see Appendix of II. Proscription notice sent to India Office (now likewisein the OIOC, BL) lists it as item I7 in a list of 21 publications proscribed duringthe quarterending March in 3I, I933. Unpublishedcopyrightdocumentsreproduced this publicationappear of of Office. by permission the controller Her Majesty'sStationery 6 Quoted by Coppola,Carlo, 'The Angaregroup:the infants terriblesof Urdu literature,' in Annualof UrduStudiesi (1981), p. 6I. 

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Shall we submit to such gagging? That is the question I wish to raise here. Coming to the contents of the book itself, the stories of my friend S. Sajjad Zaheer are concerned chiefly with the criticism and a satire of the current Moslem conceptions, life and practices. His attack is directed primarily against the intolerable theological burden that is imposed from childhood upon the average Moslem in this country-a burden that leads to a contortion and a cramping of the inquisitive or speculative mind and the vital vigours of body of both man and woman. Ahmed Ali essays into the realms of poverty, material, spiritual and physical, especially the poverty of the Moslem woman, and imagination and admirable boldness breaks through the veils of convention to expose the stark reality. Rashid Jehan, who is also a Doctor of Medicine drawing on her practical experience, also portrays vividly the ghastly plight of the woman behind the purdah. My own single contribution, is an attack on the vanity of man which seeks to find an outlet at the expense of the weak and defenceless womanhood. Nobody can deny the truthfulness of those portraits, and any one who chooses to exert himself can see that they are not drawn for the sake of literary 'flair', but spring from an inner indignation against 'this sorry scheme of things.' The authors of this book do not wish to make any apology for it. They leave it to float or sink of itself. They are not afraid of the consequences of having launched it. They only wish to defend 'the right of launching it and all other vessels like it' ... they stand for the right of free criticism and free expression in all matters of the highest importance to the human race in general and the Indian people in particular. They have chosen the particular field of Islam, not because they bear any 'special' malice, but because, being born into that particular society, they felt themselves better qualified to speak for that alone. They were more sure of their ground there. Whatever happens to the book or to the authors, we hope that others will not be discouraged. Our practical proposal is the formation immediately of a League of Progressive Authors, which should bring forth similar collections from time to time, both in English and the various vernaculars of our country. We appeal to all those who are interested in this idea to get in touch with us. They may communicate to S Ahmed 'Ali, M. A., Jalal Manzil, Kucha Pandit, Delhi.7 The idea of forming a League of Progressive Authors was announced for the first time in this statement. It could be said that the publication of Angare had, as early as I932, laid the foundation for the establishment of the Progressive Writers' Association in 1936. In a personal interview with Ahmed 'Ali in Karachi, Pakistan, in February 1987 he told me that when the book was published, it had no 'set goal' other than to present a collection of stories in one volume. 'It was published', he said, 'as a result of a creative urge of a few For a furtherdescriptionof the contentsof Angdre the introduction the see in has in reprintcited above;this introduction also been publishedseparately Funin28 Literature: A (September-October I989). See also Ralph Russell, ThePursuit Urdu of
1992),

7

Selecthistory(London: Zed Books,

pp. 205-8. 

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MAHMUD

young writers . . . its direction being determined not by any foreign influence but by social conditions and the degrading state of society.' He said that in fact all but three of the stories8 in Angare were written independently of each other, that at the time of writing the authors did not know one another, and it was co-authorship that led to the group, not the group to the co-authorship. The idea of publishing the stories, he said was his and was discussed between himself and Sajjad Zahir during the summer of 1932. As the number of stories was not sufficient to make up a volume, Sajjad Zahir translated Mahmuduzzafar's story Javdn mardi (virility) from English and included Rashid Jehan's two pieces, one a play entitled Parde ke piche (Behind the veil)9 and the other a story, Dihlz kz sair (A trip to Delhi). These three stories were written within a few days to raise the number of stories to ten. Whatever the authors' 'goals' may have been, the publication of Angare was indicative of the fact that certain intellectual and emotional changes were taking place among Indian youth with which Indian literature would soon have to contend. Already in the years before the First World War Urdu literature had begun to reflect strong nationalist feelings, and the period from the end of the First World War up to the late I930s was one of increasing political, economic and social upheaval in India. The nationalist movements in India and the events in Europe after the First World War were a dynamic force which influenced Indian life in various ways and important developments took place in Urdu fiction. Most important was the emergence of the short story, a genre pioneered by Premcand (I88o-I936). Although his stories explore a wide range of themes, he is best known for his sympathetic portrayal of the poor and the down-trodden of rural India. Also deeply influenced by the nationalist movement for India's freedom in the I920s, Premcand wrote of India's national struggle against colonialism and provided a valuable record of the socio-political history of that tumultuous period. His stories incurred the wrath of the British authorities. His first collection of five short stories, Soz-i Vatan (Ardour for the Country) (Kanpur: Zamana Press, I908), as the title suggests, is replete with patriotic
8 Some of them had already been published elsewhere; for instance, Ahmed 'All's story Mahavaton ki ek rat had earlier appeared in the Lahore journal Humayun in January 1932. Ahmed 'All's other story in the collection is Badal nahin ate. 9 A full translation of this is included in Ralph Russell (tr. & ed.), Hidden in the Lute: An Anthology of Urdu Literaturein English Translation (Manchester: Carcanet Press, I995). 

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fervour. In the first story Dunya kd sab se anmol ratan (The most precious jewel in the world) the most precious gift Dilfigar could bring to win the hand of a beautiful lady is a drop of blood which is shed in the service of one's country. In the preface to the book, Premcand wrote: 'The partition [of Bengal] has awakened ideas of revolt in the hearts of the people. These ideas cannot fail to influence literature. The few short stories presented here mark the beginning of this influence. It is hoped that, as our ideas take shape literature of this type will become increasingly popular. Such books are badly needed by the country in order to impress the imprint of patriotism on the coming generations.'? The book was soon confiscated and destroyed by the British Government for spreading sedition and insulting the British Government. Thus the writers of Angare were not the first to feel the repression imposed by the British authorities, and both their action against Premcand in I908 and the titles listed in the list of 1933 (see Appendix II) show that they reacted as harshly to political dissent as to works likely to incite religious conflict. Soon after the Russian Revolution, socialist and in particular communist literature began to circulate and much of it was banned by the Government. Literary works of such Russian writers as Gorki, Gogol, Turgenev, and Chekhov were widely translated into Urdu and became widely known. Foremost among them was Chekhov whose subsequent influence on both the thematic and formal development of the Urdu short story was substantial. There was now also a great influx of western trends, especially through writings in English and French. Young writers were staggered by the new forces of change, and these inspired them to explore and experiment with new styles and techniques in writing. In 1932, when Angare was published, it seemed a logical conclusion to the intellectual trends of the preceding decade. But the courage, anger and rebelliousness that was expressed in the stories of Angdre ushered in a new generation that was not afraid to confront and expose issues which had previously been concealed. The shock and condemnation which the book provoked was a salutary one. It drew attention to many serious social issues of the time, and paved the way for the introduction of these issues into the mainstream of Urdu literature.
'0 A copy is held in the Oriental and India Office Collections, shelfmark Urdu B YehT 290I. Other stories in the collection include ShaikhMakhmulr, meravatanhai (This

is my country) and Sansarik premaur deshprem(Universal love and love of country). 

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Four years later, in I936, the Progressive Writers' Association was launched, and it soon had among its supporters, sponsors and contributors such distinguished figures as Premcand who presided over the first Progressive Writers' Association session shortly before his death in 1936, Josh Malihabadi, Maulvi 'Abdul Haq and Pandit Jawaharlal Nehru. The Progressive Writers' Association's Manifesto echoed the sentiments of Angdre, announcing: It is the object of our Association to rescue literature and other arts from the conservative classes in whose hands they have been degenerating so long, to bring the arts into the closest touch with the people and to make them the vital organs which will register the actualities of life, as well as lead us to the future we envisage. While claiming to be the inheritors of the best traditions of Indian civilization, we shall criticise, in all its aspects, the spirit of reaction in our country, and we shall foster-through interpretative and creative work (with both Indian and foreign resources) everything that will lead our country to the new life for which it is striving. We believe that the new literature of India must deal with the basic problems of our existence today-problems of hunger and poverty, social backwardness and political subjection. All that drags us down to passivity, inaction and unreason we reject as reactionary. All that arouses in us the critical spirit, which examines institutions and customs in the light of reason, which helps us to act, to organize ourselves, to transform, we accept as progressive. This manifesto provided a guide that was followed by most Urdu and many other Indian language writers of the subcontinent. The Progressive Writers' Movement ushered in a new era of free thinking in Indian literature. Ahmed "Ali writes in one of his more recent articles: The movement had heralded an intellectual revolution as significant as anything since Rousseau's affirmation that 'Man is born free; yet everywhere he is in chains' and Nietzsche's declaration that 'God is dead'. And the most earth-shaking utterances of the movement are to be found in Angdre.1' It is however difficult to accept Ahmed 'Ali's claim in another of his articles that Angdre had no political basis whatsoever, that 'Neither the practise nor the intention of the authors was Marxist.'12 Caught up in the European political currents of the 193os and influenced by left-wing groups in Britain, the young writers in England could hardly have been far removed from such ideas when they wrote for Angdre.
" Ahmed 'All, 'The Progressive Writers Movement', p. 40. Ahmed 'Al, 'The Progressive Writers Movement in its Historical Perspective',
pp. 91-7.

12

in: Journal of South Asian Literature 8, no. 4 (1977-78), 

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455

Sajjad Zahir and Mahmuduzzafar, having received their education in England, had no real literary interest in writing for Angare.They and Rashid Jehan wrote very little fiction after Angdre.Their main concern was to work in the Communist Party and to promote their ideology in literature through the Progressive Writers' Association. Mass politics in India was emerging through the Indian freedom movement, and by a slow process of infiltration socialist ideas were gradually spreading to the masses. In 1930 a Muslim movement, influenced by socialist ideas, was started up in the North West Frontier Province and joined forces with the Indian National Congress. This was the Red Shirt Movement. Its adherents wore red shirts and marched under a banner bearing the symbol of the crossed hammer and sickle with the slogans 'Workers and peasants of the world unite'. The movement, as announced by its leader in 193I, had two objectives: 'to win freedom for the country' and 'to feed the hungry and clothe the naked'. Sporadic but guarded expressions of interest in socialism were common enough after the First World War. But what gave it a local place and a name in Urdu literature was the Progressive Writers' Association, and the major figure in the development of this association was Sajjad Zahir. Sajjad Zahir had acquired a thorough grounding in Marxism while a student at Oxford, and later while he studied for the bar in London. He states that both he and members
of his group (Indians living in England) '.. . were gradually drifting

towards socialism. Our minds searched for a philosophy which would help us understand and solve the different social problems. We were not satisfied with the idea that humanity had always been miserable and would also remain so. We read Marx and other socialist writers with great enthusiasm, and solved the historical and philosophical problems through mutual discussion. Our minds became clear and our hearts contented'.13 Like many writers in Western Europe and America during this period, Sajjad Zahir and others were deeply concerned with political events in Germany and their consequences for the lives of the people. They felt they had to do something. 'Writing', claims Sajjad Zahir, 'was probably the only avenue left open to us. Most of the members of our small group wanted to become writers. What else could they do? We were incapable of manual labour. We had not learnt any craft and our minds revolted against serving the imperialist Govern13

Sajjad Zahir, Reminiscences,in: Indian Literature I , (Bombay

1952),

p. 51. 

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ment. What other field was left?'14 was, therefore, the first step Angdre in this direction for Sajjad Zahir, laying the foundation for more organized writing under the Progressive Writers' Association.

14

Ibid., p. 51. 

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Appendix
I
(I) Mednadh(Bijnor), 13 February, 1933 (2) Sarguzasht 24 February, 1933

(3) Paydm('Aligarh), 5 March I933 II
(i) United Provinces Gazette, I933 IOR V/I I/5I I (2) Proscription Notice

Publications proscribed during the
quarter ending 31 March, I933

IOR L/R/7/75 

458

SHABANA

MAHMUD

I
(1)

_,

I

**

O 4,bioMli>,={FtJ
cddwA'I-

.,

^^

I

4l^^<^'/^^<^

l^*^^<?,OL^ 

'ANGARE'

AND

URDU

LITERATURE

459

5C?

zi;,bdc?;;lid*,;Lj
r

r

?

r

r

.L?;LY
1?e r ?r?

LIUtA r

I?,jll?L5)J/ 

460

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MAHMUD

-",I" )Q/;s';jv?y#i^^
I?f ae,e

LSb~~~~~~fyr~-

*'

-s~t^U

S;,;

(1) Medtinah (Bijnor), 13 February,. 1933

(2)

"W" Io,-i-

;i ,.4. 0~ 

'ANGARE'

AND

URDU

LITERATURE

46I

-4.~r!

(2) Sarguzasht,

24 February, 1933

(3)

LJ 

462

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MAHMUD

'
*m e,' ? e *' d *

e ?
. " '

er^ eI?r

,

f.

?e.

c^

',/ ,?

."o

. / 1r__

j

"

,;" i.H

. nC 6a4C d

o ,

.

d',..

' 'y<1

JWa,z, ^I,...,, ' , ^

(3) Paycm ('Aligarh),

5 March 1933 

'ANGARE'

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LITERATURE

463

spoken by representations attempts the religion or the religious beliefs of that class, shall be punhlbed with imfel.J gioun ing of any prisonment eitherdescription a t.srmwhichmay extendto two years,. of for class by itr insulting or with fine, or with both.]
religion or religioos beliefe.

Deliberato [295A. Whoever, witll deliberateand maliciousintentionof outraging and maliel. the religious feelings of any class of His Majesty's subjects, by words, either os ctse intendedto or written, or visible insults or to insult

Act XLV 1860 Section 295 A of the Indian Panel Code V/8/349

POLICE DEPARIrMENr
MIS ELLA.NEOUS

15th Mcarch, 1933 No. 98/VIII --103 I.--In exercise of the power conferred by section 99A of the C,de of Crilninil Procedlure, 1898 (Act V of l9i)),the Governor in Cluncil hereby declares to be forfeited to flis MiiAjesty every copy of a boik in (Jr:lu entitled ( Ang;re", written by Sated Sa;jj d Zhir, Ahmrd All, Rashid Jahan sod 3Aahn:idt'al Zafir. pi,blished by Sayed Ssjjad Zahiir, Butlerganj Lucknow, and printel by Mirz2 Miohaimm l Jawa at the Niz;imni r Press, Victoria ;t.reet, L'locnow. oni the groundtbat thi said bouk cont.Lins mtatter the publicantlo of whichis punishable under section 29Y5A the Indian Penal Code. United Provinces Gazette, 1933 India Office Records. V/11/1511 

464

SHABANA

MAHMUD

(2)

zoo

i~k .&. ,jw ^N*-.|
*,~,~' _

"~
F?ou H. J. Prampton, Esq.,
Deputy To BScIETrAT OOVXRN1M ,T.

M.C.,I.C.S.,I5.L.C.,
USIT?D PaoMxc=3r

J{

To The Under Secretary of State for India, India Office, ?.hitehall, London, S.W.I.,.. England.
Dar,l. Nainl Tal
Sul,

Iy

//

___

3

In continuation of my letter no. 316/VIII-1212, " P1l!ce.P&.~ce~~ , dated February 11, 1933, I am directed to say that, Uu,., In exercise of the power conferred by section 99 A of the Code of Criminal Procedure, 1898 (Act V of 1898), the Governor In Council proscribed the publications noted In the attached list during the quarter ending .iarch 31, 1933. I am to forward two copies each of the publilations nos. 1,4,6, 8-9, 11-14 and 16-21 and one copy each of Dos. 3 and 15. No more copies of nos. 3 and 15 are available Is any of nos. 2, 7 and 10. nor

2. I am also to state that copies of publication no. 19 referred to In the penultaite sentenco of ara 1 of-rny letter of February 11, 1933 are not available. I have the honour to be, Sir, Your mqst obedient servant, j !/De uty Secretary.
0

tE.nclosure

,...

,,t

List of publlcatior4 c.ples c l publicatiorn

: 

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465

BRITISH

MUSEUM.

No.-2.2__
PINToI BoOl LCDoM".

DlPATUSNT O Otr OuINT

...-u-n- L2J RECEIVED for the Trutees of the BRITISH

1 33.

MUSEUM under the prouisions

of

4act X. of 1690 (Govertnment Itdia). of

Superintendent Letter No. R.918/1933.

of Reoords.

India

Ofloe,

]

1933
Proscribed Publications. 1933 1st United Quarter. Provinoea.

No.

1.

Palctham Janib

Maulian

Qidrl

Mohamnad Ishiq

Sahib,

4. Sankh-.id. 5. 6. 8. 9. 11. 12. 13. 14. 16. 0A:n 18. 19, 20. 21.
"

January "
"

"
"

2nd,1933. " 9th, 23rd, 20th,19335 1933. Praasd kai Yatkavya, 18th,1932.

"

" "

Pebruary Iiarch 6th, Sri

Paishtrapati Bundelkhand

Rijendra

Kesarl. ki

No.53, Jivan

December

lman di Velari Di Velarm.

Charitra.

Congress PrintlyS pasla na do. gar e. Samar Yitra Congress Provincial Bulletin January

Conmnttee

ki

Kisanon

ko Adesa

Lagan ok

aur Anya Kahaniyun. March,12th,1933. Bulletin. January India 15th,1933. Comulittee. Ho.l.

Bulletin. Congress

Issued by the All 15th,1933.

Congress

India Office Records L/R/7/75
.. 

466

SHABANA

MAHMUD

B" OP LIFT OF PUBLICATIONS PRO?CRIBED THIE GOVE}RNl.NT SECTION THELUITED OF PHOVINCi,.S,UNDF 99A,CODE CRIM?NAL DURING THEQUARTER ENDING MARCH 31,1933:. PROCDUIiE 1. A poster in Urdu entitled wPalghamJanab Maulana PanJam Jarnnt-ul-

{aarl Mohamnad Iahaq Sahib,Dictator (-) Ulerma,zlla Saharanpur. 2.

Issues nos.126 and 127,dated respectively November 28 and December 5,1?92,of the news-aheet in Hindi " &Z .) entitled *8hankh Nad'. ( ...-' c Issue
sheet

3. 4. 5. 6. 7. 8. 9.

no.128,dated
in Hindi

December 12,1932,of
'Shankh Nad.

the news.
( I C?t ^ ,'

entitled

issue no. 130,dated January 2,1933,of in Hindi entitled in Hindi entitled 'Shankh Nad'. *8hankh Nad'. ('c) Issue no. 131,dated January 9,1933.of (C) Issue no. 133.dated January 23,1933,of In Hindi entitled 'ShunDk Nad'. (2)

the news-sheet the neBs-sheet the newu-sheet

Issue no. 136,dated February 13,1933Jof the news-shee in Hindi entitled '?hankh Nad'.', ( (.\p. 1.:< Issue no. 137,,iated news-sheet Issue no.138,dated in Hindi entitlted February 20,1933,of the In Hindi entitled 'Shankh Nad'. (1) March 6,1933,of Shankh Nad'. the news-sheet (2.) 'Khun chusnewale Sri

10. A leaflet

In Hindl entitled

hatyare Viceroy ka bahlhkar klJlya'. 11. A learlet n Hilndl entitled 'Rauhtrapntl Rujenara Prasad ka %vuktavya'. 1' 

ANGARE'

AND

URDU

LITERATURE

467 the () 'BundelkhanG

12. I.sue

no.53,dated

November 18, 1832,of

cyclostyled magazine in Hlndi entitled Kesarl'. I t 13. A book In Hindi entitled chu,rltra'. ' %\ 14. A book ln Hindi entitled

'Emon De Valera ka jlwan " De Valera'. (:

2-

918
i'.1?_

15. 16. ( 18. 19. L0.

in Hindi headed 'Congress bulletin', \ ( crn dated February 9,1933. In Hindi headed 'Prantlya Congress () ka kisanon ko Lagan ka ek paisa na do'. Coirmiittee A book in Urdu entitled ('Agare'. A leaflet A book in Hindi entitled ( kahalyan'ly . Issue no.426,dated 'Sanrr Yitra aur anya

A leaflet

Uarch 12.1933,of the lenflet in Hindi entitled 'Congress bulletin'. (O) Provincial Congret;s Bulletin in Hindi no.25-26, dated January 15.1933,publiahed Congre s Coualttee. ( j by the lHind Isd;ued ,dated

21.

.i pamphlet In Engllsh entitled 'Bulletin by the All India CongreLb Committee',no. January 15,1933. (

-)

India Office L/R/7/75

Records