Democracy and Tragedy: Today, we view and associate democracy with progress, freedom, maybe even with violence, sometimes. We have never thought that democracy’s birth in ancient Greek was linked with the art of tragedy. Rather, for the ancient Athenians, who were the architects of democracy, democracy and tragedy shared intrinsic links. The story of democracy much like a tragic tale performed on stage in Athens unfolded as a social and political order. In Greece, tragic theater of pre-democratic origin appeared as an alternate site of democratic politics in the wake of Athenian democratic revolution. So popular was tragedy that in the fifth century BCE alone, over a thousand tragedies were produced in Athens. Today we only know about Aeschylus, Sophocles and Euripides as the only link to this ancient art form of tragedies. But we do not view these tragedians as political philosophers who educated theatre audiences through the arts on issues of morality, politics, and philosophy. They devised their plots around conflicts, of family and state, male and female, mortal and divine, moral and immoral, and above all inside and outside of good and evil, partly to expose the argumentative nature of democracy. By depicting such conflicts in an art form, the tragedians would teach their audience that life is transitory, and that the knowledge that triggers a search for certainty and eternity, tempts to arrogance, conflict and downfall.
However, soon after the death penalty given to Socrates by the democrats the symbiosis between democracy and tragedy was fractured and thus democracy died to resurface after the French Revolution. With the appearance of European Renaissance, the Greek tragedies revived in French theaters Plots were taken from Classical Greece authors as well as from contemporary events. The tragic plays articulated a moral justification to say no to monarchical oppression and thus triggered the French Revolution (1789-1799). Again tragedy succeeded in establishing the modern democracy in France which was later on transported to other regions.
Democracy in Pakistan and India: Literature has always a twofold relation to life as lived. It is both a mirror and an escape. It depicts the role of incongruity in one’s personal as well as in the life of a society. Incongruity gives birth both to comedy and tragedy. But the one plays the role of comic relief while the other nurtures moral values. Comedies have a very little role in educating morality and are thus anti-revolutionary. Today in Pakistan we find the whole media cutting jokes and presenting comedies, ridiculing the immoral acts and deeds of the rulers and other magnates without any result. This comic relief, releases the pressure of oppression, injustice, and atrocities being committed by those in power. Five years of comic relief given by the media to the whole nation worked as a balm to their pathetic state of affairs and thus pacified their emotions instead of arousing them by presenting true picture which are in fact tragedies not comedies to be laughed at and enjoyed as jokes. Tragic literature nurtures disobedience to oppression whether by fate or by the ruling power. Any social, political, and religious system which proclaims freedom, yet stamps out disobedience, cannot speak the truth. People become free through acts of disobedience by learning to say no to oppressive power.
Democracy in India immediately gained roots on account of its Hindu culture’s mythical traditions which projects creation as a great drama of life. Its scriptures portray dramatic tragedies. Natak, theater the modern media of film and television are the mouthpiece of freedom of speech. It has been explained above that theater is the primary stage where one can raise voice as well as present oneself before an audience. It develops capacity and courage for disobedience to oppression or subjection to compulsory obedience. Today Indian art and culture is free of any check and pressure.
Democracy and Islam: There are many views for and against the compatibility of democracy and Islam. In spite of some critics pointing to the fact that the seeds of democracy are present in the spirit of Islam, it is still a big question, “Why it is difficult for the followers of Islam to accept democracy?” The most fundamental reason is that Islamic Adab or literature is devoid of the natural urge of human beings expression of inner story through fine art, theatre, drama, long story or novel; the first two genres are strictly banned and are an unforgivable sin. In Islamic Adab, we only find poetry expressing Ishq-e-haqeeqi and majazi (which is also a forbidden medium). We have only short stories teaching lessons of ethics and morality and above all laying greater emphasis on obedience to divine order. Mostly these stories instruct the believers to obey and make them feel safe and protected as long as they obey the divine order. There is very little, rather no room, to say “no” or to be disobedient to an institution or priest who uses force in one form or another, fraudulently claiming as the sole representing authority of omniscience and omnipotence. As a matter of fact, one becomes free through one’s acts of disobedience by learning to say no to power. Whereas this capacity for disobedience is the condition for freedom, freedom is also the condition for disobedience. If one is afraid of freedom, one cannot dare to say “no” and thus cannot have to courage to be disobedient.
The existence of arts, whether fine art, theater or drama are the roots of free speech which are intertwined with the concept of democracy. These insights, expressed on the canvas or presented on stage away from the pressures of everyday existence and the limitations of reality, are not only an exposition of the inner thoughts and feelings of the performers, but also urge audiences to reflect upon and empathize with each other’s imperfections. The ideas projected in arts and literature reinforces democratic freedom both at the personal level of the psyche, and at the collective level, seeping into other democratic institutions and practices. The fathers of democracy in America very smartly laid the foundation of the constitution of USA on the fundamental principles of freedom articulated by arts and literature.
Tragedy and Democracy Today: Unfortunately, the symbiosis between democracy and tragedy, which played an important role in the perfection of morality and emergence of democracy, has been socially and politically devalued in modern times. It is understandable that today our increasingly globalised society is vastly different from the problems faced by the societies that gave birth to democracy. But for the very reason that we are humans, tragedy is still alive. And despite our proclamations that we are living in an age of unparalleled progress, equality and freedom, there exists a palpable sense of dread and doubt for us also. Although separated by centuries of change from our past, our general condition is not so different. As rational, sovereign agents, we are swept up by diverse irresistible social and economic forces, which in our past were epitomized by the gods, fate and religions. What’s more, in many cases today, these realities have also directly resulted from democratic processes.
Does democracy guarantee peace and happiness, is still a big question? Why few nations have successfully adopted democracy while most of the nations and societies are reluctant to adopt it. Even as the modern perception of democracy enjoys almost universal appeal, democracy still continues to face obstacles. The one most important is the demand to expand democracy into the global realm. But the lives of citizens around the world are increasingly influenced by forces that lie beyond sovereign borders, whereas many of the institutions that shape global politics are neither transparent nor accountable to a democratic constituency.
Although Classical Greece’s democratic experience was short-lived, but its cultural symbiosis helps us to perceive that there is something deeper about democracy that makes democracy indispensable today, both to politics and to life. Tragedy by dramatizing democracy helped its appearance into an expansive worldview enfolding an understanding of proper political governance and more generally the community life. It as a clear reminder to the Classical Greek society that order could not and should not be tyrannically imposed which is still an open reminder to the modern societies. Democratic order in its true spirit is vital to prevent oppression – even with the possibility of a risk that this order, in some or many cases, can also become the source of oppression.
It is still to be figured out how to globally transplant democratic ideals when there is no institutionalized procedure of a dramatic democratic debate, pragmatic decision-making, and accountability based on justice. Above all, failure to engage many different cultures and social and religious traditions at the level of global democratic ideals may misrepresent the spirit and nature of democratic ideals. But looking back to Ancient Greece would be a worthwhile political project which can be of a great help to contemporary scholars and policy-makers, even if it only helps to highlight the view that brought democracy into existence. We know that, when the Greeks inducted democratic ideals to the theatre they started to hear voices beyond the strict and officially established political spectrum. Voices which would have otherwise remained unheard and individuals who would have been invisible began to take center stage, projecting their views and struggles presented before all others to see. They were culturally and socially compelled to expand democratic ideals further to the courts, festivals, and market places. Unfortunately with the disappearance of theatre and tragedy as its lifeline, democracy came to a downfall. If we do the same in terms of diverse cultures, traditions and religions, and project tragedy with intermittent comic reliefs, maybe we might succeed in establishing a common global culture enfolded within the democratic ideals.
Mirza Iqbal Ashraf
I read this article once.
It is one of the best articles I have read recently. It is a masterpiece of literary, political and philosophical concepts.
It gives a detailed description of importance of Greek literature especially Greek tragedies.
The article compares the political conditions in Pakistan and India.
Some people may be disturbed to read Mirza I. Ashraf’s analysis. But it is a moral responsibility of a thinker to speak the Truth as he/she sees it, no matter what the consequences are.
Mirza I Ashraf attempted to establish (in my judgment successfully) the links between Greek Democracy, French Revolution and American Democracy.
I am so happy and proud that this article is written by one of Thinkers Forum USA affiliates.
Ask your loved ones to read this article and learn some important principles of life.
I will write more about this article after reading it multiple times.
The last sentence of the first paragraph is one of the most important statements in the article. It describes what happens when human beings search for certainty and eternity.
Mirza I Ashraf says ” and that knowledge that triggers a search for certainty and eternity,
tempts to arrogance, conflict and downfall” – a breathtaking statement.
Philosophy leads you to uncertainty – YES.
Dogma leads you to certainty – hence it is so dangerous for the future of Mankind.
We can discuss more as we go along.
I wrote a brief comment just to kick off the conversation.
PLEASE READ THIS ARTICLE AND THEN COMMENT ON IT.
No comments – no Thinkers Forum.
It we do not discuss and disagree with each other, TF UFA will become a gossip club.
nSalik
mirza sahib, you are back with a vengeance. you must have used your long hiatus from the TF to come up with such a scholarly posting. if this is your original writing and your original ideas, this may be the TF posting of the highest caliber by a TF member. i may not necessarily agree with everything; i think comedies too CAN can lead to change. and i am not convinced that the tragedies brought about democracy both in ancient greece and in 18th century france. i’ll have to do my research. nevertheless, great writing; i am glad you are a TF member.
Sincere felicitations to Mirza Ashraf Saheb for penning a remarkable summation on the genesis of democracy, borne out of tragedies in pre-democracy Greece and its emergence in France in the late eighteenth century. I also admire his narrative on how democracy evolved and got transported to other regions of the world, note-worthy being the adoption of democracy by the Founding Fathers of USA.
His observations noted under ” Democracy and Islam ” have left many unanswered questions, presumably because Mirza Saheb felt he was on thin ice.
My research and study for the article “The Birth of Democracy” is based on following works:
1. Greek Tragedy and Contemporary Democracy by Mark Chow
2. A Brief Introduction to Islamic Philosophy by Oliver Leaman
3. A History of Islamic Philosophy by Majid Fakhry
4. Studies in Muslim Philosophy and Literature by Bashir Ahmad Dar
5. On Disobedience: Why Freedom Means Saying No to Power by Erich Fromm
6. The Source Book of Hindu Mythology by JC Polk, Krishna Sarma and Mohan Sarma
7. The Trial and Death of Socrates by Plato
Mirza
i have read the above comments and your comments to me in an email form that has not been posted in the comments. i, being completely clueless about greek tragedies, had no idea that that’s what started democracy in ancient greece. i apologize for my ignorance and doubting the premises of your scholarly posting. you just elevated the standard at TF one big notch. and finally what about mr. azeem’s Q about islam and democracy?
Dr. Shoeb, I am already researching on the question of Brother Wequar Azeem for my incomplete manuscript on Political Islam. So far I am not only surprised but shocked to find why little is said about Hazrat Ali, the icon of Islamic Political Successes. Hazrat Ali was the wisest thinker amongst the Prophet’s companions. Since the World of Islam is being controlled by the Beralvi, Deobandi, and Wahhabi thoughts, they cleverly sideline Hazrat Ali, the best and sincere adviser, and the real mind behind the first three Caliphs. His political statesmanship starts from the day he surrendered (or was deprived of) his two millennium old hereditary right of leadership coming down to him from Hazrat Ismail. When I have sufficient stuff I will definitely send an article for discussion.
Mirza
Democracy and tragedy in symbiosis since its genesis as explained by Mirza Sahib is very relevant to the current situation of the world and specially of Pakistan. The comedians, on media high lighting the sham democracy of Pakistan serving as relief valve is a tragedy too. The slogan, “democracy is the best revenge” is quite confusing, I don’t know if I should call it a comedy or a tragedy. I am wondering if democracy has evolved into a system that can deliver justice and basic human rights even in the countries like America and France that are practicing it now for over two hundred years. It took over one and a half century in America to allow women to vote, slavery wasn’t abolished in the South by democracy and there was a lot of bloodshed to force South into abolishing it. Majority gets it way over the minorities and the interests of all the groups and races are not equally protected. Isn’t it a fact that barbarians like Genghis Khan, Huns, and Vikings etc. have changed the world and gotten rid of monarch/Kings, and Sultans that democracy couldn’t do. I am not saying that barbarians were better but I am wondering if democracy can deliver. Isn’t democracy a tragic comedy where, for example in Pakistan, masses who suffered in last five years are so illiterate that they might very well vote same incompetent people in power again? Aren’t the barbarians winning again against the champions of democracy too?
Having learned a lot from Mirza Sahib’s article about the origin of this tragedy/comedy, I would like to hear now if this is the best system we humans could come up with or how it can be fine tuned to make it work the way we would like it to.
– Babar Mustafa
These are general comments and not in response to Mirza Sahib’s great article or anybody else’s comments.
Few years back when Dollar was in terrible shape, Mr. George Soros remarked ” Dollar is terrible currency, as long as it is not compared to other currencies”. I think same is true about Democracy; it is a terrible system as long as it is not compared to other systems.In spite of its flaws and exploitation by the powerful, it is still the best system in modern times.Democratic countries and its masses are in better shape than the non-democratic countries. Despite the flaws in American Democracy, only in American Democracy, in post 911 world, a black person named Barrack Hussain Obama can become a President and also get re-elected.
No matter how imperfect the process of Democracy in Pakistan, it is still better than an autocratic and Military regime.
Fayyaz
The points raised by Babar Mustafa are not only a flaw of the democratic system but also a perennial challenge to humankind. Success of a political system–even irrespective of a form of government–is based on three fundamental principles: Moral Virtue, Justice, and Rule of Law.
1. In Greek Democracy women and slaves were not given the right to vote or participate in ruling the state. It collapsed when it lost its soul of Moral Virtue.
2. In the past women in monarchy and kingship have played their role, as Queens as well as best advisors of the monarchs. Hz Ayesha’s example is unique in history.
3. Barbarians like Genghis Khan, Huns, and Vikings etc., did not change the monarchs but have replaced them with one of their own.
4. Today’s democracy–its best example is in USA–is a Liberal Democracy and so far this is the best system for the mankind. There are democracies in many other countries, say India and now taking shape in Pakistan, but these are ill-Liberal Democracies. These democracies as described by Allama Iqbal: “bandoon ko chuna jata hai, tola naheen jata” are ill-Liberal or in case of Pakistan is almost a sham/mock democracy.
5. India presents a great example of secular democracy in the present times where the Prime Minister is a Sikh representing 1.5% of the population, President without power is a Hindu representing 80% of the population, the vice-President is a Muslim representing 15% of the population and the ruling party leader is a foreign born Roman Catholic. But Indian society is in bad shape and is morally collapsing, because its ill-Liberal Democracy is lacking the Soul of Moral Virtue.
6. Moral Virtue is the Soul of a Liberal Democracy. It is a moral booster for the people of USA that a black person has been given the right to win Presidency. But his moral virtues have been thoroughly tested; his past and present has been scanned to make sure that he is a credible candidate. It was made sure that he is a Christian and is not hiding any Muslim belief, meaning that he is not a hypocrite. The success of Democracy depends upon the rule that before “banday ko chuna ja’ay, usay tola ja’ay.”
Mirza Ashraf
comments by Dr. S. Akhtar Ehtisham
Democracy in the sense that big money, financial institutions and corporations control the whole blooming government from Obama to the two federal houses, state governments and assemblies, down to village governments, does exist in the U.S.A.
Instead of being put in jail, bankers are bailed out. Big Pharma, H.M.Os and doctors won’t allow public option in Obama care.
In India, the same situation obtains, the presence of a Sikh, Muslim and an Italian in the establishment is inconsequential. More than 650 million exist on a dollar a day while Ambani builds a huge palace.
Dr. S. Akhtar Ehtisham