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غزل

بے رنگ ریگ زار میں جینا پڑا ھمیں

دشمن کے اختیار میں جینا پڑا ھمیں

تاریکیوں میں ایک کرن بھی نہ مل سکی

لگتا ھے جیسے غار میں جینا پڑا ھمیں

جیون کی الجھنوں کونہ سلجھا سکے کبھی

اک عمر خلفشار میں جینا پڑا ھمیں

جب یہ کھلا فریب ھے یہ ساری کائنات

مرنے کے انتظار میں جینا پڑا ھمیں

اس کے لئے شکست بھی ھم نے قبول کی

اک روز اپنی ھار میں جینا پڑا ھمیں

اڑتی رھی ھے دھول دلوں سے نگاہ تک

تنہا اسی غبار میں جینا پڑا ھمیں

ھم نے سلگ سلگ کے گذاری ھے زندگی

اک آگ کے حصار میں جینا پڑا ھمیں

اک پل جہاں ٹھہرنا گوارا نہ تھا نوید

برسوں اسی دیار میں جینا پڑا ھمیں

Maulana Muhammad Ali - A Strategic Point in Indo-Muslim Politics (Comment)

‘A great man’, says Justice Oliver Wendell, Jr, ‘represents a great ganglion in the nerves of society, or to vary the figure, a strategic point in the campaign of history, and part of his greatness consists in being there’. (italic ours). And Maulana Muhammad Ali was one such nerve-centre in Indo-Muslim society during the second and third decades of the twentieth century. Indeed, he was one such strategic point in the onward march of Indo-Muslim politics that eventually found culmination and crystallization in the emergence of Pakistan. Actually no one else represented the tone, tenor and temper of the romanticist, Khilafatist era (in the 1910s and 1920s) as he did in his hectic life, his revolutionary activities his numerous discomfitures, and in his tragic death. Whether he led a hectic life, whether he took recourse to a revolutionary path, or whether he goaded himself to die a tragic death outside the frontiers of his motherland cataclysmically, in whatever he did, he, consciously or unconsciously, carried forward the campaign of Indo-Muslim history: the redemption of Islam in India and abroad. In other words, he stood, above all, for an honourable existence for Muslims in India and in the rest of the troubled Muslim world in the existential crisis that convulsed Muslim India and that world.

Cultural and Ideological Representations Through Pakistanization of English: A Linguistic Critique of Pakistani-American Fiction

This study investigates the nature, scope and implications of and reasons for Pakistanization of English in Pakistani-American fiction. It draws upon the conceptual frameworks developed by Fowler (1996) and Muthiah (2009), and employs earlier models offered by Kachru (1983), Baumgardner, Kennedy and Shamim (1993), Ashcroft, Griffiths and Tiffins (2002), and the recent ones by Chelliah (2006), and Muthiah (2009) from the fields of linguistic criticism, sociocultural linguistics, world Englishes and postcolonial studies. Three Pakistani-American fiction works, namely, An American Brat by Bapsi Sidhwa, Home Boy by H. M. Naqvi and In Other Rooms, Other Wonders by Daniyal Mueenuddin, are selected for separate analyses under these models that are then converged into a three-dimensional model for postcolonial linguistic critique. It was found that all the texts under study follow postcolonial language ideology. This is where the findings of this research diverge from those given by Muthiah (2009) who asserts that fiction writers of the works under her study adopt colonial language ideology by constructing Indian English as substandard variety. However the texts under this study, by employing the strategies of abrogation and appropriation, and techniques of hybrid innovations and lexical borrowings, etc., ‘Pakistanize’ English, and represent and counter-represent a variety of cultural and ideological beliefs, norms and practices. This study also demonstrates that Pakistanization of English in Pakistani-American fictional works is indicative of the ongoing process of linguistic hybridity where English is negotiating with indigenous linguistic insurgency to accelerate the emergence of ‘Urdish.’ This thesis acknowledges Pakistani English as a variety of English as sixteen characteristic linguistic features of its own are found employed in the texts under study. This acknowledgment reinforces the findings of some of the previous studies in the area such as Mahboob (2009), Uzair (2011), Khan (2012), etc. However, the frequency of Pakistani expressions used in each of the texts under study remains formulaic, and is below 0.50%.
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