english literature PMS (OPTIONAL) - Page 2

SADIA SHAFIQ · #11 Friday, April 22, 2011

Quote:

Originally Posted by Last Island

You are posting History of English Literature or a Shake of English Literature?

you have deleted my pvs post.restore it.me ne bht mehnat c likha he..i can not change thread name..my aim is to post PMS OPTIONAL
If my post with such great speed will be deleted than my accerleration will reduce to negitive.now change the thread .what i am posting,the books of that material are hardly supplied now a days. Its now up to you.i did my effort best,u ruined it.
Thank u.

SADIA SHAFIQ · #12 Friday, April 22, 2011

if you see syllabus of PMS,
THAN shakespeare drama(Renaissance age)
jhon keats(romantic age)
edward,franz fanon,bepsi sidwa and some others
(post colonial)
age..and Bacon essay "studies"
said's"culture and imperialism"
this is not from Pms books.it is original and author own text.

Last Island · #13 Friday, April 22, 2011

What's the point in pasting extracts from Bacon's Essay when they are available on different sites and in text books? Post something useful.

For a long time we mods have ignored your posts but now is the time to tell you that most of your posts are useless, are very hard to read and difficult to understand. When I myself, being a student of literature, go through your posts, I fail to comprehend anything you write or share.

Look at your posts above. eg Edward said's cultural imperialism...Islam through western eyes. What you have tried to say, no one can tell.

Even your above 2 posts are too hard to get.

SADIA SHAFIQ · #14 Friday, April 22, 2011

Quote:

Originally Posted by Last Island

What's the point in pasting extracts from Bacon's Essay when they are available on different sites and in text books? Post something useful.

For a long time we mods have ignored your posts but now is the time to tell you that most of your posts are useless, are very hard to read and difficult to understand. When I myself, being a student of literature, go through your posts, I fail to comprehend anything you write or share.

Look at your posts above. eg Edward said's cultural imperialism...Islam through western eyes. What you have tried to say, no one can tell.

Even your above 2 posts are too hard to get.

you are right in your assumption"i also suffered humiliation.this is the heading "islam through western eyes",he judged the perception of both orient as well as oriental(occidents)
as you delete my post than deleate this whole thread.

http://www.cssforum.com.pk/provincia...ure-books.html

this is the reason to share ..

so to avoid you from further such stuff and irrelevancy i have to ask one thing.
I want to de activate my account'
if you will help me ,than it will also suit you.
This forum now ,has made me sick,
with such insult,

Kashif Abbas Hashmi · #15 Saturday, April 23, 2011

Thanks dear,,, I've just completed my masters from NUML & topped in the evening section,,, even after topping (in evening) my marks dwell at 68% whereas my friends, who are the commonplace in M.B.A, BBA, or other disciplines, are getting mostly over 80% from the same uni,,,,, Anyhow your personal experience makes much sense... thanks...

SADIA SHAFIQ · #16 Saturday, April 23, 2011

Quote:

Originally Posted by Kashif Abbas Hashmi

Thanks dear,,, I've just completed my masters from NUML & topped in the evening section,,, even after topping (in evening) my marks dwell at 68% whereas my friends, who are the commonplace in M.B.A, BBA, or other disciplines, are getting mostly over 80% from the same uni,,,,, Anyhow your personal experience makes much sense... thanks...

thanx for comment..share your experience regarding notes..marks are rewarded with such percentage in English..so don`t worry

SADIA SHAFIQ · #17 Saturday, April 23, 2011

Frantz Fanon: an Introduction

His revolutionary ambitions cut short by leukemia in 1961, psychoanalyst and philosopher Frantz Fanon had by the time of his death amassed a body of critical work that today establishes his position as a leading theoretician of (among other issues) black consciousness and identity, nationalism and its failings, colonial rule and the inherently "violent" task of decolonization, language as an index of power, miscegenation, and the objectification of the performative black body. Fanon's burgeoning popularity and influence on more recent post-colonial readings of black liberation and nationalism perhaps serve as an index of his centrality to the movement for Algerian self-determination in the 1950's that shaped (and, in turn, was shaped by) his diverse career as a political activist and critic. Born on the island of Martinique in 1925, Fanon fought with the allied forces against Nazi Germany in Europe during the second World War and afterwards studied psychiatry in France, where he published his first book, Peau noire, masques blanch (Black Skin, White Masks). While practicing medicine in Antilles in northern Africa during the French-Algerian war, Fanon actively supported and organized a resistance to French colonialism by authoring two books outlining an insurgent Third World uprising: L'An V de la revolution algerienne (A Dying colonialism or Year Five of the Algerian Revolution), and Les Damnes de la terre (The Wretched of the Earth).

Frantz Fanon, ‘On National Culture’, in The Wretched of the Earth,

fundamental, of the legitimacy of the claims of a nation

It must be recognized that the political party which mobilizes the people hardly touches on this problem of legitimacy. The political parties start from living reality and it is in the name of this reality, in the name of the stark facts which weigh down the present and the future of men and women, that they fix their line of action. The political party may well speak in moving terms of the nation, but what it is concerned with is that the people who are listening understand the need to take part in the fight if, quite simply, they wish to continue to exist.

Infuence of orientals

Inside the political parties, and most often in offshoots from these parties, cultured individuals of the colonized race make their appearance. For these individuals, the demand for a national culture and the affirmation of the existence of such a culture represent a special battle-field. While the politicians situate their action in actual present-day events, men of culture take their stand in the field of history. Confronted with the native intellectual who decides to make an aggressive response to the colonialist theory of pre-colonial barbarism, colonialism will react only slightly, and still less because the ideas developed by the young colonized intelligentsia are widely professed by specialists in the mother country. It is in fact a commonplace to state that for several decades large numbers of research workers have, in the main, rehabilitated the African, Mexican and Peruvian civilizations. The passion with which native intellectuals defend the existence of their national culture may be a source of amazement; but those who condemn this exaggerated passion are strangely apt to forget that their own psyche and their own selves are conveniently sheltered behind a French or German culture which has given full proof of its existence and which is uncontested.

On the plane of factual being the past existence of an Aztec civilization does not change anything very much in the diet of the Mexican peasant of today. All the proofs of a wonderful Songhai civilization will not change the fact that today the Songhais are under-fed and illiterate, thrown between sky and water with empty heads and empty eyes. But it has been remarked several times that this passionate search for a national culture which existed before the colonial era finds its legitimate reason in the anxiety shared by native intellectuals to shrink away from that Western culture in which they all risk being swamped. Because they realise they are in danger of losing their lives and thus becoming lost to their people, these men, hot-headed and with anger in their hearts, relentlessly determine to renew contact once more with the oldest and most pre-colonial springs of life of their people.

This anger are kept up or at least directed by the secret hope of discovering beyond the misery of today, beyond self-contempt, resignation and abjuration, some very beautiful and splendid era whose existence rehabilitates us both in regard to ourselves and in regard to others.Perhaps unconsciously, the native intellectuals, since they could not stand wonder-struck before the history of today’s barbarity, decided to go back farther and to delve deeper down; and, let us make no mistake, it was with the greatest delight that they discovered that there was nothing to be ashamed of in the past, but rather dignity, glory and solemnity. The claim to a national culture in the past does not only rehabilitate that nation and serve as a justification for the hope of a future national culture. In the sphere of psycho-affective equilibrium it is responsible for an important change in the native. Perhaps we have not sufficiently demonstrated that colonialism is not simply content to impose its rule upon the present and the future of a dominated country. Colonialism is not satisfied merely with hiding a people in its grip and emptying the native’s brain of all form and content. By a kind of perverted logic, it turns to the past of the oppressed people, and distorts, disfigures and destroys it. This work of devaluing pre-colonial history takes on a dialectical significance today.

Colonialism, which has not bothered to put too fine a point on its efforts, has never ceased to maintain that the Negro is a savage; and for the colonist, the Negro was neither an Angolan nor a Nigerian, for he simply spoke of ‘the Negro’. For colonialism, this vast continent was the haunt of savages, a country riddled with superstitions and fanaticism, destined for contempt, weighed down by the curse of God, a country of cannibals - in short, the Negro’s country. Colonialism’s condemnation is continental in its scope.The Negro, never so much a Negro as since he has been dominated by the whites, when he decides to prove that he has a culture and to behave like a cultured person, comes to realise that history points out a well-defined path to him: he must demonstrate that a Negro culture exists.

The concept of Negro-ism

This rush of Negro-ism against the white man’s contempt showed itself in certain spheres to be the one idea capable of lifting interdictions and anathemas. Because the New Guinean or Kenyan intellectuals found themselves above all up against a general ostracism and delivered to the combined contempt of their overlords, their reaction was to sing praises in admiration of each other. The unconditional affirmation of African culture has succeeded the unconditional affirmation of European culture.

poets

The poets of Negro-ism will not stop at the limits of the continent. From America, black voices will take up the hymn with fuller unison. The ‘black world’ will see the light and Busia from Ghana, Birago Diop from Senegal, Hampaté Ba from the Sudan and Saint-Clair Drake from Chicago will not hesitate to assert the existence of common ties and a motive power that is identical.
In the realm of poetry we may establish the same facts. After the period of assimilation characterised by rhyming poetry, the poetic tom-tom’s rhythms break through. This it a poetry of revolt; but it is also descriptive and analytical poetry. The poet ought, however, to understand that nothing can replace the reasoned, irrevocable taking up of arms on the people’s side. Let us quote Depestre one more:

The lady was not alone;
She had a husband,
A husband who knew everything,
But to tell the truth knew nothing,
For you can’t have culture without making concessions.
You concede your flesh and blood to it,
You concede your own self to others;
By conceding you gain Classicism and Romanticism,
And all that our souls are steeped in
Sufferings of black or negroes

The Negroes who live in the United States and in Central or Latin America in fact experience the need to attach themselves to a cultural matrix. Their problem is not fundamentally different from that of the Africans. The whites of America did not mete out to them any different treatment from that of the whites that ruled over the Africans. We have seen that the whites were used to putting all Negroes in the same bag. During the first congress of the African Cultural Society which was held in Paris in 1956, the American Negroes of their own accord considered their problems from the same standpoint as those of their African brothers. Cultured Africans, speaking of African civilizations, decreed that there should be a reasonable status within the I state for those who had formerly been slaves. But little by little the American Negroes realised that the essential problems confronting them were not the same as those that confronted the African Negroes. The Negroes of Chicago only resemble the Nigerians or the Tanganyikans in so far as they were all defined in relation to the whites. But once the first comparisons had been made and subjective feelings were assuaged, the American Negroes realised that the objective problems were fundamentally heterogeneous. The test cases of civil liberty whereby both whites and blacks in America try to drive back racial discrimination have very little in common in their principles and objectives with the heroic fight of the Angolan people against the detestable Portuguese colonialism. Thus, during the second congress of the African Cultural Society the American Negroes decided to create an American society for people of black cultures.

lack of culture of the Negroes

The lack of culture of the Negroes, as proclaimed by colonialism, and the inherent barbarity of the Arabs ought logically to lead to the exaltation of cultural manifestations which are not simply national but continental, and extremely racial. In Africa, the movement of men of culture is a movement towards the Negro-African culture or the Arab-Moslem culture. It is not specifically towards a national culture. Culture is becoming more and more cut off from the events of today. It finds its refuge beside a hearth that glows with passionate emotion, and from there makes its way by realistic paths which are the only means by which it may be made fruitful, homogeneous and consistent.
fighting phase
Finally, in the third phase, which is called the fighting phase, the native, after having tried to lose himself in the people and with the people, will on the contrary shake the people. Instead of according the people’s lethargy an honoured place in his esteem, he turns himself into an awakener of the people; hence comes a fighting literature, a revolutionary literature, and a national literature. During this phase a great many men and women who up till then would never have thought of producing a literary work, now that they find themselves in exceptional circumstances - in prison, with the Maquis or on the eve of their execution - feel the need to speak to their nation, to compose the sentence which expresses the heart of the people and to become the mouthpiece of a new reality in action.

In "On National Culture," an essay collected in The Wretched of the Earth, Frantz Fanon foregrounds the following paradox: "national identity," while vital to the emergence of a Third World revolution, paradoxically limits such efforts at liberation because it re-inscribes an essentialist, totalizing, fetishized, often middle-class specific understanding of "nation" rather than encouraging a nuanced articulation of an oppressed people's cultural heterogeneity across class lines. In other words, although the concept of "nation" unfairly characterizes colonized subjects as historically unified in their primitiveness or exoticness, the term's promise of solidarity and unity often proves helpful nonetheless in their attempts at political amelioration. Fanon encourages a materialist conceptualization of the nation that is based not so much on collective cultural traditions or ancestor-worship as political agency and the collective attempt to dismantle the economic foundations of colonial rule. Colonialism, as Fanon argues, not only physically disarms the colonized subject but robs her of a "pre-colonial" cultural heritage. And yet, if colonialism in this sense galvanizes the native intellectual to "renew contact once more with the oldest and most pre-colonial spring of life of their people," Fanon is careful to point out that these attempts at recovering national continuity throughout history are often contrived and ultimately self-defeating. "I am ready to concede," he admits, "that on the plane of factual being the past existence of an Aztec civilization does not change anything very much in the diet of the Mexican peasant of today." In the passage below, Fanon explains that "national identity" only carries meaning insofar as it reflects the combined revolutionary efforts of an oppressed people aiming at collective liberation:
A national culture is not a folklore, not an abstract populism that believes it can discover the people's true nature. It is not made up of the inert dregs of gratuitous actions, that is to say actions which are less and less attached to the ever-present reality of the people. A national culture is the whole body of efforts made by a people in the sphere of thought to describe, justify, and praise the action through which that people has created itself and keeps itself in existence

Responsibility of the native man
The responsibility of the native man of culture is not a responsibility vis-à-vis his national culture, but a global responsibility with regard to the totality of the nation, whose culture merely, after all, represents one aspect of that nation. The cultured native should not concern himself with choosing the level on which he wishes to fight or the sector where he decides to give battle for his nation. To fight for national culture means in the first place to fight for the liberation of the nation, that material keystone which makes the building of a culture possible.

National culture of Algeria.
The national Algerian culture is taking on form and content as the battles are being fought out, in prisons, under the guillotine and in every French outpost which is captured or destroyed. A national culture is the whole body of efforts made by a people in the sphere of thought to describe, justify and praise the action through which that people has created itself and keeps itself in existence. A national culture in under-developed countries should therefore take its place at the very heart of the struggle for freedom which these countries are carrying on. Men of African cultures who are still fighting in the name of African-Negro culture.
cultures of Senegal and Guinea
There is no common de; but there is a common destiny between the Senegalese and Guinean nations which are both dominated by the same French colonialism; but there is a common destiny between the Senegalese and Guinean nations which are both dominated by the same French colonialism.f it is wished that the national culture of Senegal should come to resemble the national culture of Guinea, it is not enough for the rulers of the two peoples to decide to consider their problems - whether the problem of liberation is concerned, or the trade-union questions, or economic difficulties
next of it will processed....

Kashif Abbas Hashmi · #18 Sunday, April 24, 2011

Thanks Sadia well it was for the other guy who told his marks in 2010 english lit's paper.... i presume u have not opted it in css,,, have you???

SADIA SHAFIQ · #19 Sunday, April 24, 2011

Quote:

Originally Posted by Kashif Abbas Hashmi

Thanks Sadia well it was for the other guy who told his marks in 2010 english lit's paper.... i presume u have not opted it in css,,, have you???

yes i have not opted coz i have a choice in CSS.
For me two things are of choice urdu or english.So English is better.Its true marks low hoty.Imagine i topped without proper reading.I did it on the basis of "presentations" only.so be confidant.baqe Allah ke kam Allah he janta

courageneverdies · #20 Sunday, April 24, 2011

Quote:

Originally Posted by Kashif Abbas Hashmi

Thanks dear,,, I've just completed my masters from NUML & topped in the evening section,,, even after topping (in evening) my marks dwell at 68% whereas my friends, who are the commonplace in M.B.A, BBA, or other disciplines, are getting mostly over 80% from the same uni,,,,, Anyhow your personal experience makes much sense... thanks...

Well thats strange... It means the graph is getting low of NUML's Masters in English. I completed my Masters from NUML in evening last year (May 2010), was at 5th place and had 69.5% marks whereas the topper had 74% marks.

Well, congrats on your success.

Regards

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