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The article of Imran Shahid Bhender in Jadeedadab.com is
indeed an eye opener. We are very well familiar with many
other qualities of Narang sahib but this aspect is particularly
interesting. Anyway, this is very unfortunate and plagiarism
should be discouraged and condemned at every level. To
achieve this goal I think wider publicity should be given to such
cases. I am writing this letter to request you to allow us to
reproduce the article in a new quarterly journal launched from
Delhi. The journal 'Behs-o-Mubahisa' is started by a group of
teachers and writers from Delhi. Asif Azmi is its editor and
publisher. If you allow us, we would also like to have the matter
as inpage file. I hope you would do this favour. However, if the
permission is required from Imran shahid sahib, I would request
you to send his email ID*
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gosha chhaap diya. Un se itna gehra talluq kab hua tumhara.
Maen ne sach baaten bata deen. Aur ye jawaaz bhi ke maen
India Pakistan se baahar rehne waale do adeebon par goshe
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jagdishpin@yahoo.com
Dear Mr. Qureshi
Thanks for drawing attention to this thought provoking
article by Prof.Naeem*
I never knew that an eminent Urdu scholar of the
repute(??) of Dr. Narang should be indulging in this kind of
reprehensible act of plagiarism and getting an award for the
same*
I remember a case when Mr.Narayanan, once an editor of
daily " Hindustan Times" who lifted passages from another
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AZIZ-E-MAN !
I AGREE WITH YOU ENTIRELY THAT
MOST OF THE PEOPLE CLAIMING TO BE WRITERS ARE
NOT WRITERS AND ONLY ! ARE GENUINE WRITERS.
THAT EXACTLY IS WHAT I MEAN TO HAVE SOME
ARTICLES ON THOSE GENUINE WRITERS*
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Some Urdu poet has written, "baat niklay gee to phir door talak
jaaey gi". Here is another article on the recent spike of
accusations re Dr. Narang. I share it without comments. This
shows you the unfortunate state of minds in Urdu literature*
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Hello Qureshi Sahib, Thanks. I became busy with some of my
professional activities and am currently traveling*
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I do not have access to my forum links. Regards. Munir
Sending you this message from my blackberry that does not
provide full internet access*
D ( KJ
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Hiader Sahib
I have some personal questions if you cared to reply
<. Are you a Pakistani by origin or Indian *
. Did you live in India for a sustained period ( j yearsz
j. Did Gopi Chand Narang publish an article by you in a book
titled Urdu ki Nai BastiyaaN (I have not seen the book but a
friend suggested that he may have seen such an articlez
=. Where do you live now, Germany or Denmark. My
understanding is Germany
I will be going to sleep in a few minutes and will look at my mail
tomorrow*
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******************************************
I thank you for being so proactively pursuing the question
of purity of thought, creativity and expression in Urdu making
Dr.Gopi Chand Narang's case as symptomatic of the malaise*
While this kind of plagiarism is condemnable unequivocally,
Mr. C.M.Naim has drawn attention to another issue of
manipulations in the corridors of powers to win patronage and
positions. This is what had happened in case of Dr.Narang.This
is a weakness of the system for which real talent suffers while
mediocrity thrives*
I also wish to inform you that I am presently in Canada and
will move back to India around +th September.
Jagdish Prakash
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thanks for your e-mail . i read your clarificatory article on Dr
Narang's sarqas with interest. he seems to have crossed all
limits of decency
With regards
Arshad Kamal
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? oetic language is deliberately self-conscious, self-aware. It
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emphasises itself as a medium over and above the 'message' it
contains: it characteristically draws attention to itself and
systematically intensifies its own linguistic qualities. As a result,
words in poetry have the status not simply of vehicles for
thought, but of objects in their own right, autonomous concrete
entities, In Sausure's terms, then, they cease to be 'signifiers'
and become 'signifieds', ...(P, TjT=*z
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capacity to mean which derives from its particular context or
use. No word is ever really a mere proxy for a denoted object.
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dimensions which the 'poetic' use of language further
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meaning, so much as multiply - bewildering - the range of
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decide what they want and then fit the facts to their aim:
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imported into them.' All knowledge is an expression of the 'will
to power'. This means that we can not speak of any absolute
truths or of objective knowledge.... Foucault regards discourse
as a central human activity, but not as a universal, 'general
text', a vast sea of signification. He is interested in the historical
dimension of discursive change. What it is possible to say will
change from one era to another. In science a theory is not
recognised in its own period if it deos not conform to the power
consensus of the institutions and official organs of science.
Mendel's genetic theories fell on deaf ears in the <2T!s; they
were promulgated in a 'void' and had to wait until the twentieth
century for acceptance. It is not enough to speak the truth; one
must be 'in the truth*D
sSelden, Raman. Contemporary Literary Theory,jrd ed,
Britain,<""j,P<+2<+"z
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his arch enemy is the doxa, the prevailing view of things, which
very often prevails to the extent that people are unaware it is
only one of several possible alternative views. Barthes may not
be able to destroy the doxa but he can lesson its authority by
localizing it, by subjugating it to a paradox of his own ******
Barthes is only fully to be appreciated, then, as some one who
set out to disrupt as profoundly as he could the orthodox views
of literature he found in France...........The grievances against
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They could see only one meaning in the texts they concerned
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meaning within a single form of words,....... (Sturrock, P +/+2 z
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The last half of the nineteenth century and the last half of the
twentieth were characterized by the fragmentation of
knowledge into isolated disciplines so formidable in their
specialization as to seem beyond all synthesis. Even
philosophy, the queen of the human sciences, came down from
her throne to play solitary word games. Both the language philosophy of Wittgenstein and the existentialism of the
Continental thinkers are philosophy of retreat******
Scholes, Structuralism in Literature, New York, Vail-Ballou
Press,<"/=, p,<
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Derrida refuses to grant philosophy the kind of privileged
status it has always claimed as the sovereign dispenser of
reason. Derrida confronts this pre-emptive claim on its own
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suppressing, the disruptive effects of languages. His aim is
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fastens on, and skilfully unpicks, the elements of metaphor and
other figural devices at work in the texts of philosophy.
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In this sense Derrida's writings seem more akin to literary
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modes of rhetorical analysis, hitherto applied mainly to literary
texts, are in fact indispensable for reading any kind of
discourse, philosophy included. Literature is no longer seen as
a kind of poor relation to philosophy, contenting itself with mere
fictive or illusory appearances and forgoing any claim to
philosophic dignity and truth. This attitude has, of course, a
long prehistory in Western tradition. It was plato who expelled
the poets from his ideal republic, who set up reason as a guard
against the false beguilements of rhetoric, and who called forth
a series of critical 'defences' and 'apologise' which runs right
through from Sir Philip Sydney to I. A. Richards and the
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In America, where the labour movement has been partially
corrupted and totally excluded from political power, the
appearance of a major Marxist theorist is an important event.
Jameson believes that in the post-industrial world of monoply
capitalism the only kind of Marxism which has any purchase on
the situation which explores the 'great themes of Hegel's
philosophy - the relationship of part to whole, the opposition
between concrete and the abstract, the concept of totality, the
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Jauss, an important German exponent of "reception" theory,
gave a historical dimension to reader-oriented criticism. He tries
to achieve a compromise between Russian Formalism which
ignores history, and social theories which ignores the text.
Writing during a period of social unrest at the end of the <"T!,
Jauss and others wanted to question the old canon of German
literature and to show that it was perfectly reasonable to do
so.... He borrows from the philosophy of science (T.S Kuhn) the
term "paradigm" which refers to the scientific framework of
concepts and assumptions operating in a particular period.
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world of a particular paradigm, until a new paradigm displaces
the old one and throws up new problems and establishes new
assumptions. Jauss uses the term "horizon of expectations" to
describe the criteria readers use to judge literary texts in any
given period.... For example, if we consider the English
Augustan period, we might say that Popes's poetry was judged
according to criteria, naturalness, and stylistic decorum (the
words should be adjusted according to the dignity of the
subject) which were based upon values of Popes's poetry.
However this does not establish once and for all the value of
Pope's poetry. During the second half of the eighteenth
century, commentators began to question whether Pope was a
poet at all and to suggest that he was a clever versifies who put
prose into rhyming couplets and lacked the imaginative power
required of true poetry. Leapfrogging the ninteenth century, we
can say that modern readings of Pope work within a changed
horizon of expectations: we now often value his poems for their
wit, complexity, moral insight and their renewal of literary
tradition
*
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In the context of his own concept of ideology, and also of the
work of Roland Barthes on literature and Jacques Lacan on
psychoanalysis, it is possible to construct an account of some
of the implications for critical theory and practice of Althusser's
position. The argument is not only that literature re-presents the
myths and imaginary versions of real social relationships which
constitutes ideology, but also that classic realist fiction, the
dominant literary form of the nineteenth century and arguably of
the twentieth, 'interpellates' the reader, addresses itself to him
or her directly, offering the reader as the place from which the
text is most 'obviously' intelligible, the position of the subject
(and of) ideology
*
According to Althusser's reading (rereading) of Marx, ideology
is not simply a set of illusions, as The German Ideology might
appear to argue, but a range of representations (images,
stories, myths) concerning the real relations in which people
live. But what is represented in ideology is 'not the system of
the real relations which govern the existence of individuals, but
the imaginary relation of those individuals to the real relations in
which they live' (Athusser, <"/<: <++). In other words, ideology is
both a real and an imaginary relation to the world-real in that it
is the way that people really live there relationship to the social
relations which govern their existence, but imaginary in that it
discourages a full understanding of these conditions of
existence and the ways in which people are socially constituted
within them. It is not, therefore, to be thought of as a system of
ideas in people's heads, nor as the expression at a higher level
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There was a time when people wrote a literary piece and then
ascribed it to someone whom they held in high esteem out of
love, admiration, reverence or some other strong sentiment.
Jalaluddin Rumi wrote a magnificent volume of ghazals but did
not put his name to it. It has always been known as Diwan-iShams-i-Tabriz (The Diwan of Shams of Tabriz). An unknown
poet wrote another, smaller diwan of ghazals and ascribed it to
Khwaja Muinuddin Chishti of Ajmer. Later some other people
concocted table-talks of some of the Chishti Sufis and
circulated them as genuine collections. In Urdu literary history,
two examples of something similar immediately come to mind.
When Muhammad Husain Azad desired to publish a definitive
edition of the ghazals of Shaikh Ibrahim Zauq,the first poet
laureate of Bahadur Shah Zafarhe felt no qualms in
composing new ghazals and verses to fill in the gaps he felt his
beloved master would have filled in himself. Then there is the
fascinating case of one of the foremost modern poets in Urdu:
when Sanaallah Dar took on the name Miraji after a woman
named Mira whom he obsessively loved, he might have had in
mind the exemplary bond between Rumi and Shams*
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C.M. Naim
the < th issue. It was printed in October !!2. But before it could
go to the binders, Dr. Gopi Chand Narang put pressure upon
the publisher by threatening legal action. Pasha Sahib, rightly,
did not wish to be dragged into any litigation And so the
binding was stopped. Dr. Narang wanted that Jadeed Adab
should not publish anything against him. And so only a
censored version of the < th issue came out in !!". (Qureshi
informs me that I was in error when I wrote the magazine was
no longer published from Delhi. It still is, but under the contract
it cannot include any article or letter that is critical of Dr.
Narang.) After reproducing the censored letters, Qureshi
concludes his essay by appealing to the government of India to
take notice of this act of blackmailing *
Qureshis article also appeared in the Urdu quarterly Asbat,
Mumbai, in its issue # j, Dec. !!2Feb. !!". But it went
unnotedlike Bhinders three articles between July !!/ and
October !!2by the academics and authorities at the Aligarh
Muslim University and Maulana Azad National Urdu University
who conferred honorary degrees on Dr. Narang early this year *
The most interesting thing for me was to discover that, contrary
to my earlier belief, Dr. Narang had in fact defended himself in
printin an interview given to Nand Kishore Vikram, the editor
and publisher of Adab-i-Aliya International (Classics
International), a magazine infrequently published from Delhi.
The interview appeared in its issue for AprilJune !!; the
relevant portion is reprinted in the special issue of Akkas
International, (p. <!"). I immediately posted a translation in the
Comments to my first essay; here is a revised version
Nand Kishore Vikram: People say that those who presented
Structural Criticism (sakhtiyati tanqid) in Urdu did so either
through translation (tarjuma) or by means of adaptation (akhz)
and summarization (talkhis). What do you say about that i
forget that it was the literati of India who chose Dr. Narang to
preside at the Sahitya Akademi, over Mahashweta Devi, one of
Indias most honest and courageous writers. The rot has settled
deep and at many places, and unless more people begin to
protest, challenge, and condemn publicly what they shake their
heads over privately, nothing much is going to change in
Education and Culture*
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