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Spatial Justice and Gender Socialization in Jamil Ahmad's The Wandering Falcon

Authors:
  • The Mental Health Therapist Global.

Abstract

'With Justin Williams' 'spatial justice' and Pierre Bordieu's 'role of gender', this article explores how gender socialization is the outcome of spatial correspondences and how the biological concerns regarding gender, specifically in third world countries like Pakistan, are the catalysts in this process of gender socialization. In this regard, this article delimits Jamil Ahmad's The Wandering Falcon to exhibit the cultural interpellation concerning gender disparity in establishing spatial justice. Space contributes to the socio-political and cultural consciousness that lets the gender know his/her location in a given social boundary. This gendered location is significant concerning a privileged stature of patriarchal/matriarchal mindset and performances. On the other hand, the phenomenon of spatial justice literalizes and materializes these mindsets and performances. This article examines the shift from individual consciousness to a social identity hence locates the impact of space in allocating a role to the gender.
Vol.
V
, No.
III (Summer 2020)
Global Social Sciences Review (GSSR)
p- ISSN:
2520-0348
URL:
http://dx.doi.org/10.31703/gssr.2020(V-III).08
e-ISSN:
2616-793X
DOI:
10.31703/gssr.2020(V-III).08
ISSN-L:
2520-0348
Pages:
75 81
Citation:
Butt, A. I., Khan, K. U., & Parvez, N. (2020). Spatial Justice and Gender Socialization in Jamil Ahmad’s The
Wandering Falcon.
Global Social Sciences Review
,
V
(III), 75-81. https://doi.org/10.31703/gssr.2020(V-III).08
Amna Ijaz Butt *
Kanza Umer Khan
Nafees Parvez
Spatial Justice and Gender Socialization in Jamil Ahmad’s
The Wandering Falcon
With Justin Williams’ ‘spatial justice’ and Pierre Bordieu’s ‘role of gender’, this article explores
how gender socialization is the outcome of spatial correspondences and how the biological
concerns regarding gender, specifically in third world countries like Pakistan, are the catalysts in this process of
gender socialization. In this regard, this article delimits Jamil Ahmad’s The Wandering Falcon to exhibit the
cultural interpellation concerning gender disparity in establishing spatial justice. Space contributes to the socio-
political and cultural consciousness that lets the gender know his/her location in a given social boundary. This
gendered location is significant concerning a privileged stature of patriarchal/matriarchal mindset and
performances. On the other hand, the phenomenon of spatial justice literalizes and materializes these mindsets
and performances. This article examines the shift from individual consciousness to a social identity hence locates
the impact of space in allocating a role to the gender.
Key Words:
Gender, Pakistani Literature, Space, Spatial Justice, Tribalism.
Introduction
Spatial justice involves “the fair and equitable distribution in the space of socially valued resources
and opportunities to use them” (Soja, 2009, p. 3). It discusses the battle of different entities natural,
non-natural, mechanical to possess a certain space at a specific time. It lurks inside the contemporary
governmental policies regarding international and national concerns, socio-political hierarchies,
ecological issues, ecclesiastical parameters, etc. (Mihalopoulos, 2015, p. 4). Justine Williams (2013)
argues that the places people live in, work and play profoundly affect the social relations among them,
and subsequently the justice relations among them. By stretching out this examination to space, by
and large, he correlates the dialect of space, justice, social relationships and contemporary political
clashes (Williams, 2013). In this regard, the concept of spatial justice links with the idea of social reality
as it constructs the geographical positioning of a given culture.
In spatial justice, the role of gender has its complexities. It is perceived as equal to sex, but its
development typifies it rather more important than sex, which only refers to the biological
classifications of female and male, classes recognized by qualities, chromosomes, and hormones.
Hence, gender, conversely, is a considerably more liquid phenomenon as it refers to the social
classifications of male and female. This classification is differentiated through the prescribed role of
gender in a given society (Helgeson, 2012, p. 3). This classification
sees [s] gender as the content with sex as the container. The content may vary, and some consider
it must vary, but the container is considered to be invariable because it is part of nature, and nature
‘does not change.’ Moreover, part of the nature of sex itself is seen to be its tendency to have social
content/to vary culturally (Delphy, 1993, p. 3).
Pierre Bourdieu (2001), a French humanist and anthropologist, dissects gender roles and the
cultural politics involved in their creation and processing in society. His
Masculine Domination
(2001)
emphasizes that the female gender co-exists with patriarchal normative codes. Bourdieu raises
questions like why people, by and large, acknowledge an emblematic social order that renders sexual
orientation; hence explains the complication of the duality of naturality regarding gender roles and
*
Visiting Lecturer, Department of English, Government College University Faisalabad, Punjab, Pakistan.
Lecturer, Department of English, Government College University Faisalabad, Punjab, Pakistan.
MPhil, Department of English, Government College University Faisalabad, Punjab, Pakistan.
Email: nafeesparvezz@gmail.com
Abstract
Amna Ijaz Butt, Kanza Umer Khan and Nafees Parvez
76
Global Social Sciences Review (GSSR)
representative order of the world for its practitioners. This study argues this representative order
concerning south Asian countries Afghanistan, Iran and Pakistan where there is not much
awareness about gender socialization. Men and women both play an essential part, but one is
subordinate, and the other is the master. With
The Wandering Falcon
(2011),
this study emphasizes
the tribal spatial justice that broadens the horizons of environmental and social justice and the places
human beings visit and the relationships they have to face every day. This description of gender
socialization in South Asian tribes explains new and dynamic dimensions of gender roles in tribal
communities where the female gender performs a very subservient role in her own native country.
Literature Review
The characters in Ahmad’s
The Wandering Falcon
are considered a unique set of human beings whose
lives depend much on their follies. Phil Halton (2019) says that the characters inside this work resist
the advanced names frequently utilized in the West to depict the occupants of Afghanistan and
Pakistan, for example, conservatives and fanatics, revolutionaries and government supporters,
favourable to Western and against Western. Rather, the characters appear with a much more
noteworthy level of understanding and sympathy; they are driven by human worries of their own
pride, love and endurance outside of international relations (Halton, 2019). Kamila Shamsie
examines the clash of the collective consciousness and the individual choices of various characters in
Ahmad's
The Wandering Falcon
that portrays a variety of social classes. According to her, women in
this literary work seem to be opportunists instead of total victims. They use what they get and present
themselves in crucial issues successfully.
This is not a book in which a central protagonist will walk down a path and invite the readers to
follow him, narrative and personality cohering around him along the way. Instead, it is a book of
glimpses into a world of strict rules and codes, where the individual is of far less significance than the
collective (Shamsie, 2011, p. 2).
Fatima Majeed (2013) identifies the land as a character in
The Wandering Falcon.
According to
her, the story does not dive much into the feelings of characters and by this procedure of
representative prohibition and keeping down, and it gets lined up with the social standards of the
characters. Characters do not participate with much through words and radiate archetypal Baloch and
ancestral restraint. The infertile and unforgiving scene of the desert and mountains becomes a
significant character and transfers more data than the statements of characters. The way of life and
accounts of Balochistan have never been made public. She argues: “I felt the tribes had far more grace,
a far greater sense of honor, rectitude, truth the qualities we associate with a decent human being
than you found in the cities” (Majeed, 2013, p. 3).
On the other hand, Mr. I. A. Rehman (2011) highlights Ahmad’s description of the land and its
stories. He says that Jamil Ahmad has complete information on the land and its kin procured over long
periods of close contact. Therefore, he comprehends his characters and records their contemplations
and motivations and arranges their exchange without condemning their activities and musings. For
Rehman (2011), Ahmad’s stories are genuine regarding their stings, circumstances and characters
(p. 3). Arifa Akbar (2011) pinpoints that Ahmad has tracked Mark Twain's endorsement ‘to compose
what one knows’. What he knows is his lived understanding of the South Asian tribal belt of
Afghanistan, Iran and Pakistan. This region itself presently turns into a deplorable place for its
profoundly uncultivated nature. Ahmad uncovers this tenaciously immovable space that squashes the
modernity (Akbar, 2011, p. 2). Steve Inskeep (2011) shows total sympathy with the characters of
The
Wandering Falcon
. He argues that the characters, the stories, and the scenes are delivered with
lucidity, compassion, and knowledge. He acknowledges that Ahmad successfully makes readers travel
with him. It feels that the readers while reading the stories, become the hopeless troopers posted in
Pakistan's western desert (Inskeep, 2011, p. 2).
Theoretical Framework
This article blends the theorization of Justin Williams’ spatial justice’ (2013) and Pierre Bourdieu’s
‘role of gender’ (2001). This blend gives the ground formation of gender socialization to present how
women’s subjugated lives are affected by their surroundings, space and locality. Williams
Spatial Justice and Gender Socialization in Jamil Ahmad’s The Wandering Falcon
Vol. V, No. III (Summer 2020)
77
concentrates that spatial justice reaches out on a focal understanding of environmental justice that
gives new systematic instruments to political debates and advances examinations of both space and
justice by paying attention to all bits of knowledge. He explains that the connotation of the spatial
world impacts the reasonable ordering of human affairs. A direct case of this relationship is how
highways cut up the metropolitan scene, disallowing specific sorts of developments, empowering
others. This partition of the urban scene has offered to ascend to scrutinize the justice of this game
plan, both from activist and scholastic circles. Spatial justice, above all else, is a logical system that
gives a frontal edge to the role of space a lot of material and philosophical relations that follow up
on, yet are framed by the social relations in creating justice and injustice.
Bourdieu argues the role of gender in spatial justice. He argues that women are designed to force
structures of cooperative associations and powerful weapons, particularly representative ones,
equipped for shaking the political and lawful foundations which influence propagating their
subjection. Bourdieu sees “masculine domination and the way it is imposed and suffered as the prime
example of this paradoxical submission an effect of what [he] call[s] symbolic violence, a gentle
violence, imperceptible and invisible even to its victims” (Bourdieu, 2001, p. 4). He explicates that
inside the domestic circles, on which some women activists’ discussion has concentrated its
consideration yet in organizations, for example, the school or the state, locales where standards of
control that proceeds to be practised inside are created and forced. At that point, a massive field of
action is opened up for women's activist battles, which are in this way called upon to take an
unmistakable and definitive spot inside political fighting against all types of domination. The crux of
Bourdieu’s explanation of masculine domination in our world states that the quality of the masculine
order is found in the way that it abstains from justification. The androcentric vision forces itself as
neutral and has no compelling reason to explain itself in talks planned for legitimizing it. The social
order capacities as a colossal representative machine tend to approve the manly mastery on which it
is established.
Spatial Justice and Gender Socialization in
The Wandering Falcon
Jamil Ahmad’s
The Wandering Falcon
(2011) accounts for nine short stories that depict the realistic
and somehow bleak picture of the tribal areas of Pakistan with all its legacies and traditions. The fiction
signifies space and land issues as the stories and their characters are directly and indirectly involved
in these issues. Every short story in the delimited short stories collection is different concerning its
plot even though they have similar settings the remote areas of Pakistan, Afghanistan and Iran. The
nomadic life in the delimited text depicts that people are connected to their lands and commodities,
whether they are suitable for people or not. The power and politics of the characters in tribes and
government are appropriate lands, commodities and women. The concept of space produces various
relationships that are spatially justified. This spatial organization of the factual world reflects
supremacy and politics (Williams, 2013).
Space seems not a single barren concept; it is a phantasmagoria of relationships- power and
politics together under the same roof. Space and land are under the availability of life throughout
Ahmad’s work. Where there is not life, the land becomes barren and thoughtless. It looks as Ahmad
has used very gloomy words to describe a few settings, but that is the essence of the deserted lands
and their imagery. He created a perfect relationship between space and characters striving for life to
move on and want to get a hold of it. The first paragraph from the first story,Sins of the Mother”,
shows glimpses of the deserted land. He said,
Lonely, as all such posts are, this one is particularly frightening. No habitation for miles around
and no vegetation except for a few wasted and barren date trees leaning crazily against each other,
and no water other than a trickle among some salt-encrusted boulders which also dries out
occasionally, manifesting a degree of hostility (Ahmad, 2011, p. 1).
In
The Wandering Falcon
,
this story narrates the story of a clan leader’s girl wedded to an
unproductive man. She runs off with one of her father’s subordinates and discovers a barren lodge in
an old and tidy fortress. Ahmad passes on the lovers’ dread and edginess as he portrays them being
presented water on their landing in the stronghold big gates after a laborious journey. The couple
discovers a warm stay in a deserted place of the fort. Then a child is conceived, and they bring up the
Amna Ijaz Butt, Kanza Umer Khan and Nafees Parvez
78
Global Social Sciences Review (GSSR)
youngster in a shrouded corner for a long time until the Siahpad, their clan, sends men in quest of
them. The couple and their child run for their wellbeing but are pursued down, and two stone
sanctuaries are raised over their graves as an indication of Siahpads' vengeance.
The Wandering Falcon
is also an annoying evaluation of the hardhearted methods of country circumstances, as they try to
force misleadingly developed suburbs on more recognized, more gooey universes.
Also, in one of the most remarkable stories, “The Death of Camels”, Ahmed depicts the universe
of a clan of animal herders who had to move their crowds from the mountains to the fields; from
Afghanistan to Pakistan. They all were killed by the border’s security soldiers for violating the law and
not obeying the orders given. The conflict between individuals managing themselves through old
ancestral codes and the advanced governments pervades Ahmad's accounts. Another story, “A Point
of Honor”, starts in the year 1950 and surrounds the six-year-old boy named Tor Baz, who is the
wandering falcon, a kid of no fixed identity, moving between shaky worlds of loaded humankind,
fortitude, mercilessness, and above all neediness so desperate that endurance is by all accounts the
best goodness. This story shows a gathering of Baluch rebels, who take in Tor Baz after his folks’
homicide. They keep on bantering over a Pakistani government circular reporting a proposal of
discussions. The revolutionaries, driven by an old, half-dazed boss, walk gratefully to a place of admin
for negotiations; however, they wind up being undermined and condemned to death for homicide.
Part of the vivid intensity originates from Ahmad's capacity to maintain regard for this universe of
ancestral order with an unmistakable gander at its brutality. In “Sale Completed”, a lady who has been
stolen figures out how to get away and gets back to discover her once-cherishing spouse has re-
wedded, and his newlywed wife has borne him a child, which lifts her in esteem over the mother of
his girls; the lady, offended and contrived by the newlywed wife and her relative, decides to be
offered to a brothel. She understands that she can learn mortification from outsiders rather than from
those she knows.
The manner in which the narrative is directed has little regard for the tribesmen and their way of
life.
The Wandering Falcon
lashes on dread and dehumanizing treatment of the tribal community.
Ahmad writes like an operator of the state and has composed the work from a state-driven
perspective. He indicates the tribal people as graceless, crude, brutal and boisterous, without inner
mechanisms, working with no good moral qualities and rules. They have freely been on the outskirts
and never felt to pay their taxes.
Space is just like a commodity but not a container in which the entities live. It is made up of social
relationships in a society where all political, powerful ideologies live together. “Space is more than a
container for a social process, inscribed with man’s workings; space is instead the set of fluctuating
material, social, and ideological relations that act on each other” (Williams, 2013). The value of space
is justified within the barbaric tribal people at certain places where they are fighting and thriving for
it. Their social space is constructed based on the availability of resources and the living style of the
community. They move from one area to another just on account of their lives; otherwise, no one can
make them shift anywhere else. As shown in another story, “The Death of Camels”, wherein Ahmad
portrays an immense tragedy of people, people are connected to their state when they say before the
officials,
We are Pawindahs and belong to all countries or to none….What will happen to our herds?
Our animals have to move if they are to live. To stop would mean death for them. Our way of life
harms nobody. Why do you wish for us to change? (Ahmad, 2011, p. 53)
Since space is a buildup of relations in which things continually move, space is a powerful cycle,
not a predetermined guide of the universe. The flow of space and its production following time gives
new places to new ways and commodities, and the process of life works like that. Ahmad, in “The
Death of Camels”, says: “The pressures were inexorable. One set of values, one way of life, had to die.
In this clash, the state, as always, proved more decisive than the individual. The new way of life
triumphed over the old (Ahmad, 2011, p. 38). This view of space argues three elements of physical,
mental and social that makes the state, values and social clashes become a part of space and develop
the essence of the particular places it deals with.
Space is a commodity in the case of tribes’ projects, and their caste can also be seen as the
building block of all the social relationships. Throughout the text, there is a caste change in every short
story that depicts that the tribal people depend on it. In the short story “The Guide”, Tirah valley and
Spatial Justice and Gender Socialization in Jamil Ahmad’s The Wandering Falcon
Vol. V, No. III (Summer 2020)
79
other neighbouring ancestral social orders called agencies are presented as some sort of prohibited
lands. The limits between these organizations are unsolidified and not concrete; however, here the
lines delineate Tirah valley as carefully banned for outsiders, guests and to the individuals of the
neighboring locals: “Tirah was a land forbidden to anybody other than a true Afridi, and anyone who
violated this unwritten injunction would be in serious danger” (Ahmad, 2011,p. 107).
Like space, there is much research on gender that has developed its meaning towards dynamic
dimensions, raising its voice on gender inequality. Bourdieu draws on his ethnographic information
on the Berbers of Kabylia to investigate a general public that is altogether sorted out by what he calls
the androcentric standard. Among the Kabyle, the genders’ division and disparity show up common
and underestimated and operated as an authentic principle of the community. In Ahmad’s work, the
women’s role is also shown as taken for granted as they have to walk through atrocities of life without
any regard and justification. In “The Sins of Mother”, the description of a woman’s clothes and
expressions defines the confined gendered inequality she has to bear.
“The woman’s clothes were grey with dust and sand...she was covered from head to foot in
garments… was hardly more than a child, her red-rimmed eyes, her matted hair, her cracked and
bleeding lips and an unearthly expression on her face” (Ahmad, 2011,p.3).
It is not that a woman is destitute from a place in the society; she maintains a household, a family
and emotions of love inside her but still on the verge of no recognition. Ahmad depicts females as a
bit stronger than usual, but it seems that their strength lies on the shoulders of their male partners or
providers. Male’s and female’s desires eternalize their lust for recognition of their own. It is their wild
instinct that has made them the believers of possession and subordination. “[M]ale desire as the desire
for possession, eroticized domination, and female desire as the desire for masculine domination, as
eroticized subordination or even, in the limiting case, as the eroticized recognition of domination”
(Bourdieu, 2001, p. 21). In
The Wandering Falcon
, when Gul Jana is stared back to back by a young
soldier, her way of seeking revenge with a deep insult to the soldier’s owner depicts her possession
of a strong male partner showing his domination over her. She says aloud to the soldier, “You there,
who has been staring at me for a long time. Do you not know that you are smaller than my husband’s
organ?” (Ahmad, 2011, p.48). In “A Pound of Opium”, Sher Beg sells his own daughter to a resident
prince of Chitral just for some opium and a hundred rupees. She is named Sherakai, which means
tigress. Sherakai’s fate is not like her name, and here a paradox of male and female gender
differentiation is seen where she is sold just like a child and bears children to someone at a very young
age. Bourdieu’s magnified image of a woman states, “…woman is constituted as a negative entity,
defined only by default, even her virtues can only be affirmed by double negation, as vice denied or
overcome (Bourdieu, 2001, p. 23). In “A Kidnapping”, Mahsuds and Wazirs plan the kidnapping of six
school teachers for money. It is a difficult chase shown in the story to find them out and settle the
matter with compensation. The inequality of social space is seen here with respectable women of
society who live on their own without anyone’s help. The comparison of spatial justice provided to
women living in the tribes and educated countries can be compared on social and personal grounds.
Gul Bibi, who is supposed to be Tor Baz’s mother, is the main female character in Ahmad’swork.
Gul Bibi elopes for love and bears Tor Baz between the military soldiers, but at last, her fate becomes
eminent as expected in the patriarchal setup. Being alienated on her land, she has to leave her new
home and run for life. She is caught and killed by her family tribesmen for being a woman of her own
choice. In tribal societies, there is no spatial justice for women like GulBibi. Ahmad has bounced back
again and again on the crafted space which women enjoy in his surroundings. “The liminal space she
got does not prevent her life from vanishing away in the dust. There was nothing she got in the name
of love and life. She lost both in the end or as lesser evils” (Bourdieu, 2001, p. 27).
In “Sale Completed”, extreme outskirts of male domination where women are sold for marriage
to men they never knew are shown. Afzal Khan happens to carry women for selling, which includes
Sherakai and Shah Zarina. It seems that Tor Baz bought Shah Zarina for three thousand rupees on
which both the parties are happy. She was young and considered a virgin, so a good pick for marriage.
So, the negative entity a woman carries could be of some value for a man for just three thousand
rupees. Bourdieu’s concept of male domination over women is significantly seen here as she is out of
choices, but she could be chosen by any man wandering about. Women share a challenging space in
a commodified rough tribal world.
The Wandering Falcon
s spotlights the fear and dehumanized
Amna Ijaz Butt, Kanza Umer Khan and Nafees Parvez
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Global Social Sciences Review (GSSR)
treatment of the tribal people and their women. The tribesmen, their way of life, their country, their
lifestyle and the individuals themselves are appeared as unrefined, pitiless, fierce, and without a moral
code of life. Male domination is by far the fiercest social product that saves and endangers other social
relationships around.
Conclusion
Although Pakistan’s ancestral regions have commanded the news and opinion pages for quite a long
time, rarely has an author designated more noteworthy sympathy for its kin or carried such astuteness
and information about a landscape generally blocked off to columnists and essayists. The Pak-Afghan
wilderness has gotten inseparable from psychological oppressors and the motorized war of
automatons. Jamil's accounts return humankind to this crushed milieu. His characters resist the much-
exploited classes of our occasions: conservatives or radicals, Salafis or Sufis, experts or against
Americans. Their interests are frequently conventional, generally troublesome battles for the existence
of respect and love. The creation of space sees these interests through the social, material, and
philosophical relations that are interconnected. The comprehension of this space explains the nature
of the speculations of justice because the relations of justice are also spatially created. If this spatial
creation of justice is valid, each theory of justice should essentially generate and present a good
knowledge of space, locality, and class and their impact on the different social strata.
Spatial Justice and Gender Socialization in Jamil Ahmad’s The Wandering Falcon
Vol. V, No. III (Summer 2020)
81
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Article
Full-text available
This study aims to analyze the coercion on downtrodden people and the role of the state to legitimize the oppression in Jamil Ahmed’s The Wandering Falcon through the perspective of Althusser’s function of repressive state apparatuses in the capitalist society. It also tends to highlight the factors of class inequalities, marginalization and oppression that cause suffering for the destitute class especially in tribal areas of Pakistan. The state uses repressive state apparatuses such as the judiciary and armed forces to oppress those who violate the ideology of the state by emerging as a threat to the interests of the ruling class. Henceforth, the lives of the under privileged people are so difficult in those areas that they have to fight the battle of their survival against state-sponsored oppression. This study contributes to resolving the problems of the downtrodden people who are struggling to cope up for their rights in Pakistan.
Chapter
A vital but often neglected part of the urban restructuring of Los Angeles has been a resurgent activism that has created some of the most innovative urban social movements in the country. The Justice Riots of 1992, as they are now called, stimulated vigorous grassroots and place-based coalitions of labor unions and community-based organizations seeking to deal with the enormous inequalities and injustices brought about by globalization and the formation of the New Economy. Affected to some degree by the critical spatial perspective espoused by the Los Angeles research cluster, these new coalitions were among the earliest in the United States to adopt specifically spatial strategies, and in these cases, thinking spatially about justice made a difference. This spatial turn in the justice movement is traced through three organizations: the Bus Riders Union and its initiating sponsor, the Labor/Community Strategy Center; the Los Angeles Alliance for a New Economy (LAANE); and, most recently, the Right to the City Alliance.
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In the history of the concept of gender, through the work of Margaret Mead, sex role theorists, and Ann Oakley, we find a progressive denaturalisation of the division of labour and psychological differences between men and women, and a stress on cultural variation. But none of these authors, nor most recent feminist work, has questioned the assumption that gender is based on a natural, sexual dichotomy. Delphy argues, however, that the link between sex and gender, and sex, sexuality, and procreation, should be questioned by feminists, and that it then becomes clear that gender precedes sex. It is the social division of labour, and associated hierarchical relations, which lead to physiological sex being used to differentiate those who are assigned to be dominant from those who will be part of the subordinate gender/class.
The wandering falcon. London: The Penguin Group
  • J Ahmad
Ahmad, J. (2011). The wandering falcon. London: The Penguin Group.
The wandering falcon, by Jamil Ahmad. Independent. www.independent.co.uk/artsentertainment/books/reviews/the-wandering-falcon-by-jamil-ahmad-2308547
  • A Akbar
Akbar, A. (2011). The wandering falcon, by Jamil Ahmad. Independent. www.independent.co.uk/artsentertainment/books/reviews/the-wandering-falcon-by-jamil-ahmad-2308547.html. Accessed on 12 th October 2020
Review: The Wandering Falcon by Phil Halton
  • P Halton
Halton, P. (2019). Review: The Wandering Falcon by Phil Halton. philhalton. com. https://philhalton.com/2019/01/03/wandering-falcon-jamil-ahmad-afghanistan/ Accessed on 25 th October 2020
The wandering falcon': A rich picture of a forbidding place
  • S Inskeep
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