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سید حسام الدین راشدی

جناب سید حسام الدین راشدی
شروع اپریل میں پاکستان ریڈیو سے یہ خبر نشر ہوئی کہ جناب سید حسام الدین راشدی اﷲ کو پیارے ہوئے، یہ خبر راقمِ حروف کے لئے بڑی جانکاہ تھی۔
وہ دارالمصنفین کے بڑے قدردان اور پرستار رہے، انھوں نے اتنی کتابیں لکھیں کہ ان کا شمار کرنا آسان نہیں، مگر کہتے کہ خدا کی قسم میں نے دارالمصنفین کی کتابوں ہی سے لکھنا سیکھا، وہ علامہ شبلیؒ اور مولانا سید سلیمان ندویؒ کے بڑے مداح تھے، دارالمصنفین سے جو بھی کتاب شائع ہوتی اس کو ضرور منگواتے اور اپنی الماری میں نمایاں جگہ دیتے اس ادارے سے غیر معمولی محبت کی وجہ سے ۱۹۴۷؁ء کے بعد کراچی میں اس کے لئے زمین کا ایک بڑا پلاٹ خرید لیا تھا کہ وہ اس کو وہاں منتقل کرالیں، لیکن یہ وہاں کیوں منتقل ہوتا، آخر میں وہ برابر کہتے رہتے کہ یہ ہندوستان ہی میں رہ کر بہتر کام کرسکتا ہے، اور اس کو اسی سرزمین میں رہنا چاہئے جہاں قائم ہوا ہے، تقسیم ہند کے بعد پاکستان کے ناشرین نے اس ادارہ کی مطبوعات کو چھاپ کر جو نقصان پہنچایا، اس سے وہ بہت رنجیدہ رہے، ان کے خلاف قانونی کاروائی کے لئے ایک کمیٹی بنائی، جب یہ موثر نہ ہوسکی تو وہاں کے تمام انگریزی اور اردو کے اہم اخبارات میں مضامین لکھے کہ حکومت پاکستان اس ادارہ کی مطبوعات کا حق طباعت و اشاعت خرید کر اس کو گراں قدر معاوضہ دے، یہ اخباری مہم ایسی مفید ثابت ہوئی کہ اس خاکسار کو حکومت پاکستان نے اسلام آباد بلایا اور ایک طویل مدت کی دفتری کاروائی کے بعد پندرہ لاکھ روپے دارالمصنفین کو دے کر اس کی مطبوعات کا حق طباعت و اشاعت اپنے ایک ادارہ نیشنل بک فاؤنڈیشن کے سپرد کردیا۔
اس کے لیے دارالمصنفین زیادہ تر جناب سید حسام...

Dilemmas of Crisis and Complex Choices in Kamila Shamsie's

The goal of this investigation is to discover how Kamila Shamsie's book "Home Fire" has been misinterpreted and used about the masculinity crisis for identity and existence. This study explains how the artificial masculinity imposed by society and culture on the male characters in the novel is forced onto them, only for self-satisfaction. The purpose of the study is to highlight the fact that different cultures, particularly the dominant diasporic culture, have distinct beliefs about masculinity and femininity in terms of identity and outright denial. The author supports this by pointing out how these masculinities also repress women. Erikson's work on identity, which is being examined under psychological views and the restraint of other creatures, has an impact on this study. By integrating self-categorization with presumptions about the nature of intergroup relationships, social categorization depersonalizes perception, cognition, effect, and behavior in terms of relevant in-group or outgroup prototypes and explains particular instances of group behavior. This project is done under qualitative data of research, however, in the conclusion; it is assessed how the Pakistani community is expressing its anxiety about masculinities

Transcending the Raj: An Analysis of Rudyard Kipling's Kim in the saidian Orientalist Perspective

That Rudyard Kipling is generally perceived as a hidebound imperialist and calibrated as a canonical construct is hardly contested. "With a view to relieving Kipling of the pro-Imperial parochialism broadcast through a finite set of ideas subscribing to the glory of Empire, this research focuses on a missing link in Kipling studies. That link, in my view, is related to the corrective influence of Kipling's writings on the British colonial apparatus, hitherto either misread or unacknowledged. Kipling's rectification of Empire, subtle and nuanced in its own right, has been glossed over. His realistic portrayal of India, its people and culture belies the myths constructed by 'metropolitan' Orientalists since the early colonial times. In his exploding the socio-cultural stereotypes about the East (particularly India) paddling in the West, Kipling transcends the Raj mantra It is true that he never seriously challenged the existence of Empire but the way it was conducting its business. In order to highlight Kipling's nonconformist position among the Orientalists at large, I take up Saidian Orientalist perspective and read Kim (with some other stories) vis-a-vis Said's theoretical assumptions in Orientalism (1978) and Culture and Imperialism (1993). However, `Orientalism' is not an unproblematic, singular or totalizing discourse, as Said has presumed it to be. Kim, written at the turn of the century (1901) and almost halfway through Kipling's life (1865-1936), is the only one of his longer works of fiction that can stand comparison with his extraordinary achievement in the short story form. Its magic has always gripped most of the Kipling readers and has, in fact, helped settle the complex Kipling question to a great extent. 'The central question involving this study is whether Kipling is a prototype Orientalist or the one who succeeds in transcending the Raj discourse built upon the nineteenth century racist notions of the white canonical writers like Lord Macaulay, John Ruskin, Thomas Carlyle and others.' However, Kipling's transcendence went unheeded in the normative readings of his oeuvre. This research project is an attempt to bridge that gap in Kipling studies and, by highlighting the metonomic relationship between orientalism, imperialism and postcolonialism, Kipling's contribution is placed in a new perspective.
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