Urdu & Hindi Poetry Generation Using Neaural Networks
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R Kantor Dissertation Copy 3
Copyright by Roanne Leah Kantor 2015 The Dissertation Committee for Roanne Leah Kantor Certifies that this is the approved version of the following dissertation: CARTOGRAPHIES OF ENGAGEMENT: THE PARALLELS AND INTERSECTIONS OF LATIN AMERICAN AND SOUTH ASIAN LITERATURE IN THE TWENTIETH CENTURY Committee: César Salgado, Supervisor Elizabeth Richmond-Garza Rupert Snell Syed Akbar Hyder Héctor Domínguez-Ruvalcaba CARTOGRAPHIES OF ENGAGEMENT: THE PARALLELS AND INTERSECTIONS OF LATIN AMERICAN AND SOUTH ASIAN LITERATURE IN THE TWENTIETH CENTURY by Roanne Leah Kantor, BA, MA Dissertation Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy The University of Texas at Austin May 2015 Acknowledgements A dissertation and the degree of which it is the culmination are not solitary efforts. My first hearty thanks belong to the members of my committee, for their willingness to follow me on this adventure to a “far-off, unknown” destination. Special thanks are due to my committee chair, César A. Salgado, for always believing in and defending this project, and to Elizabeth Richmond-Garza, for her thorough and patient attention to each chapter. I am also very grateful to two UT professors who were not on my committee but whose advice and support have been invaluable to my graduate career: Karen Grumberg and Snehal Shingavi. In addition to the support offered by the program in Comparative Literature, dissertation would not have been possible without the intellectual environment facilitated by the LLILAS-Benson and the South Asia Institute at the University of Texas. -
AMER-MASTERSREPORT-2018.Pdf (303.8Kb)
Copyright by Sundas Amer 2018 The Report Committee for Sundas Amer Certifies that this is the approved version of the following Report: Recovering an Archive of Women’s Voices: Durga Prasad Nadir’s “Tażkirāt ul-Nissāy-e Nādrī” APPROVED BY SUPERVISING COMMITTEE: Syed Akbar Hyder, Supervisor Martha Ann Selby Recovering an Archive of Women’s Voices: Durga Prasad Nadir’s “Tażkirāt ul-Nissāy-e Nādrī” by Sundas Amer Report Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Master of Arts The University of Texas at Austin May 2018 Acknowledgements My thanks to Professor Akbar Hyder for his encouragement, critical feedback, and counsel throughout the writing process. I am grateful to him for taking me on as a student and helping me traverse so fully the worlds of Urdu, Persian, and Arabic literatures. I hope to learn from his brilliant mind and empathetic nature for years to come. Thanks also to Professor Martha Selby for reading through this report so attentively and painstakingly. I am grateful for her translation class, which inspired me to engage seriously with Nadir’s tażkirah. Finally, thank you to my family for supporting my educational pursuits through thick and thin. iv Abstract Recovering an Archive of Women’s Voices: Durga Prasad Nadir’s “Tażkirāt ul-Nissāy-e Nādrī” Sundas Amer The University of Texas at Austin, 2018 Supervisor: Syed Akbar Hyder Durga Prasad Nadir’s “Tażkirāt ul-Nissāy-e Nādrī” is the second Urdu tażkirah (biographical compendium) to engage with women authors of Urdu and Persian poetry over the ages. -
International Journal of English and Studies (IJOES)
SP Publications International Journal Of English and Studies (IJOES) An International Peer-Reviewed English Journal www.ijoes.in Vol-1, Issue-4, 2019 ISSN: 2581-8333 Indexed in ________________________________________________________________ GHAZAL: JOURNEY FROM PERSIAN TO ENGLISH ______________________________________________________________________________ Dr. R.P. Singh Professor of English University of Lucknow-226007 ______________________________________________________________________________ Abstract: It is an informative paper on the construct, form, and expansion of Ghazal as a poetic form. The origin of the word ‘Ghazal' goes back to the Arabic word ‘Ghazal' meaning ‘deer' in English. The reference finds roots to the act of hunting a deer. When a hunter shoots a deer in a moonlit night in the Arabian desert, the deer getting pierced with the arrow, runs around helplessly in search of water. In this state, the throat makes the sound like "gaz - gaz". A lover, in the same way, pines for his beloved, and feels emotional bleeding; this leads to the making of Ghazal. The paper discusses various aspects of Ghazal. Key Words: Ghazal, Sher, Matla, Takhallus. The Ghazal is a Persian word referring to a form of Persian poetry. It became popular in Urdu literature later. It is, generally speaking, a form of poetic expression describing platonic love. The locale, tone, and content –almost everything around Ghazal find a lover and his unattained love as the central concern. The narrator almost knows it too well that the meeting of the lovers is unattainable, yet they keep striving till the last. This pang and desire emanate into the verses of Ghazal. The complete Ghazal comprise of Shers (couplets); most of the Ghazal has less than fifteen shers, A good Ghazal has approximately five Shers. -
The Role of Poetry Readings in Dispelling the Notion That Urdu Is a Muslim Language
International Journal of Humanities and Social Science Vol. 4, No. 10; August 2014 The Role of Poetry Readings in Dispelling the Notion that Urdu is a Muslim Language Hiba Mirza G-1, Maharani Bagh New Delhi – 110 065 India Abstract Looking at the grim scenario of the future of Urdu in India, and its overwhelming identification with a particular community (i.e., Muslims) have indeed contributed in creating a narrow image of sectarian interests. However, the concern of the intellectuals about its declining trend, seems to be melting, if we take the case of Mushaira (poetic symposium). Through interviews with both the organisers and the attendees of Delhi Mushairas I collected a serious of impressions that speak to the role of a Mushaira in advancing a cosmopolitan, rather than a communal image of Urdu. Uniting people through poetry, mushairas temporarily dissolve differences of caste, creed and religion. Keywords: Urdu, Narrow image, declining, communal, cosmopolitan Urdu hai mera naam, main Khusro ki paheli Main Meer ki humraaz hun, Ghalib ki saheli My name is Urdu and I am Khusro’s riddle I am Meer’s confidante and Ghalib’s friend Kyun mujhko banate ho ta’assub ka nishana, Maine to kabhi khudko musalma’an nahin maana Why have you made me a target of bigotry? I have never thought myself a Muslim Dekha tha kabhi maine bhi khushiyon ka zamaana Apne hi watan mein hun magar aaj akeli I too have seen an era of happiness But today I am an orphan in my own country - Iqbal Ashar - (Translation by Rana Safvi) 1.0 Introduction India is a pluralistic society. -
Social Transformation of Pakistan Under Urdu Language
Social Transformations in Contemporary Society, 2021 (9) ISSN 2345-0126 (online) SOCIAL TRANSFORMATION OF PAKISTAN UNDER URDU LANGUAGE Dr. Sohaib Mukhtar Bahria University, Pakistan [email protected] Abstract Urdu is the national language of Pakistan under article 251 of the Constitution of Pakistan 1973. Urdu language is the first brick upon which whole building of Pakistan is built. In pronunciation both Hindi in India and Urdu in Pakistan are same but in script Indian choose their religious writing style Sanskrit also called Devanagari as Muslims of Pakistan choose Arabic script for writing Urdu language. Urdu language is based on two nation theory which is the basis of the creation of Pakistan. There are two nations in Indian Sub-continent (i) Hindu, and (ii) Muslims therefore Muslims of Indian sub- continent chanted for separate Muslim Land Pakistan in Indian sub-continent thus struggled for achieving separate homeland Pakistan where Muslims can freely practice their religious duties which is not possible in a country where non-Muslims are in majority thus Urdu which is derived from Arabic, Persian, and Turkish declared the national language of Pakistan as official language is still English thus steps are required to be taken at Government level to make Urdu as official language of Pakistan. There are various local languages of Pakistan mainly: Punjabi, Sindhi, Pashto, Balochi, Kashmiri, Balti and it is fundamental right of all citizens of Pakistan under article 28 of the Constitution of Pakistan 1973 to protect, preserve, and promote their local languages and local culture but the national language of Pakistan is Urdu according to article 251 of the Constitution of Pakistan 1973. -
Urdu Love Poetry In
HOW TO READ IQBAL? ESSAYS ON IQBAL, URDU POETRY AND LITERARY THEORY Shamsur Rahman Faruqi Edited and Compliled by Muhammad Suheyl Umar IQBAL ACADEMY PAKISTAN All Rights Reserved Publisher: Muhammad Bakhsh Sangi Iqbal Academy Pakistan Govt. of Pakistan, National History & Literary Heritage Division Ministry of Information, Broadcasting, National History & Literary Heritage 6th Floor, Aiwan-i-Iqbal Complex, Off Egerton Road, Lahore. Tel: 92-42-36314510, 99203573, Fax: 92-42-36314496 Email. [email protected] Website: www.allamaiqbal.com ISBN : 978-969-416-521-9 1st Edition : 2007 2nd Edition : 2009 3rd Edition : 2017 Quantity : 500 Price : Rs. 400 US$ 10 Printed at : Adan Printers, Lahore Sales Office:116-McLeod Road, Lahore. Ph.37357214 DEDICATION In Memory of Mushfiq Khvaja (1935-2005) Great friend, fine scholar, perfect stylist CONTENTS Preface….Muhammad Suheyl Umar i Part I Iqbal Studies How to Read Iqbal? 3 Is Iqbal, the Poet, Relevant to us Today? 49 Iqbal’s Romantic Dilemma 59 Iqbal, the Riddle of Lucretius, and Ghalib 71 The Image of Satan in Iqbal and Milton 91 Part II Review Articles: Iqbal Studies A Complaint Against Khushwant Singh’s “Complaint and Answer” 117 Iqbal—A Selection of the Urdu Verse: Text and Translation. 133 Part III Urdu Literature: Literary Themes and History The Eighteenth Century in Urdu Literature: The Contribution of Delhi 141 Conventions of Love, Love of Conventions: Urdu Love Poetry in the Eighteenth Century 157 The Poet in The Poem or, Veiling the Utterance 195 The Power Politics of Culture: Akbar Ilahabadi and the Changing Order of Things 219 PREFACE Faced with the daunting task of writing about Shamsur Rahman Faruqi one is inclined to reach instinctively to one’s betters and to latch onto hyperboles and superlatives. -
Copyright by Mohammad Raisur Rahman 2008
Copyright by Mohammad Raisur Rahman 2008 The Dissertation Committee for Mohammad Raisur Rahman certifies that this is the approved version of the following dissertation: Islam, Modernity, and Educated Muslims: A History of Qasbahs in Colonial India Committee: _____________________________________ Gail Minault, Supervisor _____________________________________ Cynthia M. Talbot _____________________________________ Denise A. Spellberg _____________________________________ Michael H. Fisher _____________________________________ Syed Akbar Hyder Islam, Modernity, and Educated Muslims: A History of Qasbahs in Colonial India by Mohammad Raisur Rahman, B.A. Honors; M.A.; M.Phil. Dissertation Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy The University of Texas at Austin August 2008 Dedication This dissertation is dedicated to the fond memories of my parents, Najma Bano and Azizur Rahman, and to Kulsum Acknowledgements Many people have assisted me in the completion of this project. This work could not have taken its current shape in the absence of their contributions. I thank them all. First and foremost, I owe my greatest debt of gratitude to my advisor Gail Minault for her guidance and assistance. I am grateful for her useful comments, sharp criticisms, and invaluable suggestions on the earlier drafts, and for her constant encouragement, support, and generous time throughout my doctoral work. I must add that it was her path breaking scholarship in South Asian Islam that inspired me to come to Austin, Texas all the way from New Delhi, India. While it brought me an opportunity to work under her supervision, I benefited myself further at the prospect of working with some of the finest scholars and excellent human beings I have ever known. -
The British Learning of Hindustani
The British Learning of Hindustani Tariq Rahman The British considered Hindustani, an urban language of north India, the lingua franca of the whole country. They associated it with (easy) Urdu and not modern, or Sanskritized, Hindi. They learned it to exercise power and, because of that, were not careful of mastering the polite usages of the language or its grammar. The British perceptions of the language spread it widely throughout India, especially the urban areas, making it much more widespread than it was when they had arrived. Moreover, their tilt towards Urdu associated it with the Muslims and the language was officially discarded in favour of Hindi in India after independence. The literature of Anglo-India (used here in the earlier sense for the British in India and not for those born of marriages between Europeans and Indians as it came to be understood later) is full of words from Hindustani (also called Urdu by some authors). Rudyard Kipling (1865-1936) can hardly be enjoyed unless one is provided with a glossary of these words and even then the authenticity of the experience of the raj is lost in the translation and the interpretation. Many of those who had been in India used words of Hindustani as an identity marker. According to Ivor Lewis, author of a dictionary of Anglo-Indian words: They [the Hindustani words] could not have been much used except (with fading relevance) among a declining number of 20 Pakistan Vision Vol. 8 No. 2 retired Anglo-Indians in the evening of their lives spent in their salubrious English compounds and cantonments. -
Literary Herald ISSN: 2454-3365 UGC-Approved Journal an International Refereed English E-Journal Impact Factor: 2.24 (IIJIF)
www.TLHjournal.com Literary Herald ISSN: 2454-3365 UGC-Approved Journal An International Refereed English e-Journal Impact Factor: 2.24 (IIJIF) Rekhti: Poetry of Dissent and Subversion Abhishek Pundir PhD Research Scholar Department of English Jamia Millia Islamia Abstract: The paper deals with a lesser known genre of Urdu Poetry, Rekhti. The dominant mode of writing poetry is Rekhta, which focuses on certain male-centric sensibility, and emphasises on experiences from a male perspective. As a counter to the dominant Rekhta, Rekhti lays bare women experience, and their responses to the complexities of life. In the present paper I read Rekhti as a poetic mode to express dissent against the dominant structures in the realm of aesthetic and what is considered as suitable content for poetry. The fact that most of the Rekhti poets were men of certain standing in society who deliberately mocked women and their mannerism, sexuality and much more points at the garb that has been deployed to cover their own sexuality. Key Words: Dissent, Subversion, Homosexuality, Urdu Poetry, Aestheticism Rekhta, the dominant genre of poetry in Urdu, is mystical in nature and accentuates heterosexual love by presenting it in themes of separation and longing. Contrary to it, Rekhti is non-mystical and speaks unabashedly of earthly aspects of love, not attempting any metaphysics; the love depicted can be homosexual or heterosexual. The important point of departure in tradition of rekhti, as above mentioned distinctions are amorphous and largely depend on reader‟s vantage point, is of diction and gender of „mashuq‟(beloved) and „ashiq‟(lover). -
Bahá'u'lláh's Persian Poems Written Before 1863
Bahá’u’lláh’s Persian Poems Written Before 1863 Julio Savi1 A provisional list of Bahá’u’lláh’s Persian poems written before 1863 is provided. These poems are described as an early fruit of the mys- tical experiences Bahá’u’lláh had in the Síyáh-Chál of Teheran in October 1852. Those experiences produced in Him an irresistible ‘fire of love’ that He sang in those poems. Bahá’u’lláh’s love was not a common love, it was “that spiritual attraction and that ecstatic love of the lovers of the Beauteous One for the beauty within their own self”2, which later on `Abdu’l-Bahá described in His ‘Commentary to the Tradition of the Hidden Treasure’. Bahá’u’lláh uses in these compositions the language of the ancient Persian mystical poets, but He also introduces new perspectives. Persian ancient mystical poems are mostly pervaded by an incurable feeling of separation and remote- ness and by the consequent pain. Bahá’u’lláh also mentions the pains of the lover. They are the pains the lover should be ready to accept if he wants to come closer to his Beloved. The Beloved says to his lover: "If thine aim be to cherish thy life, approach not our court; / But if sacrifice be thy heart’s desire, come and let others come with thee”. However, whereas the pains of the lover in the ancient Persian poetry were hopeless, Bahá’u’lláh’s poems also speak of the joys of nearness and reunion, which are made possible by the presence of the Beloved Himself Who “Like unto Joseph in Egypt, moves now through alleys and bazaars” and “hath renewed the world through His Cause, / And quickened the spirit of Jesus by His breath”. -
Reproductions Supplied by EDRS Are the Best That Can Be Made from The
DOCUMENT RESUME ED 476 535 CS 511 995 TITLE Arabic Poetry: Guzzle a Ghazal! [Lesson Plan]. SPONS AGENCY Council of the Great City Schools, Washington, DC.; MCI WorldCom, Arlington, VA.; National Endowment for the Humanities (NFAH), Washington, DC. PUB DATE 2002-00-00 NOTE 8p. AVAILABLE FROM For full text: http://edsitement.neh.gov/lesson_index.asp. PUB TYPE Guides Classroom Teacher (052) EDRS PRICE EDRS Price MF01/PC01 Plus Postage. DESCRIPTORS *Arabic; Class Activities; Cultural Context; Curriculum Enrichment; High Schools; *Language Arts; Learning Activities; Lesson Plans; Oral Tradition; *Poetry; *Rhyme; Skill Development; Student Educational Objectives; Units of Study IDENTIFIERS Poetic Forms; Standards for the English Language Arts ABSTRACT The Bedouins of ancient Arabia and Persia made poetry a conversational art form, and several poetic forms developed from the participatory nature of tribal poetry. Today in most Arab cultures, people may still experience public storytelling and spontaneous poetry challenges in the streets. The art of turning a rhyme into sly verbal sparring is considered a mark of intelligence and a badge of honor. The "ghazal" is an intricate pre-Islamic poetic form that is thought to have developed through the practice of poetic challenges. It is a series of couplets, called ushers," no more than a dozen or so, which are related, but not connecting in a narrative pattern. The first couplet, or "matia," has a rhyme pattern, " kaafiyaa," preceding a single word or short phrase, refrain, "radif," at the end of each line. Thereafter, every couplet shows a pattern wherein the first line does not rhyme, but the second line ends in the "kaafiyaa" and the "radif." Finally, the last couplet, the "maqta," contains the "takhallis," the poet's name or pen-name. -
Mirza Ghalib - Poems
Classic Poetry Series Mirza Ghalib - poems - Publication Date: 2012 Publisher: Poemhunter.com - The World's Poetry Archive Mirza Ghalib(27 December 1797 – 15 February 1869) Mirza Asadullah Baig Khan (Urdu/Persian: ???? ??? ???? ??? ???) was a classical Urdu and Persian poet from India during British colonial rule. His also known as 'Mirza Asadullah Khan Galib', 'Mirza Galib', 'Dabir-ul-Mulk' and 'Najm-ud-Daula'. His pen-names was Ghaliband Asad or Asad or Galib. During his lifetime the Mughals were eclipsed and displaced by the British and finally deposed following the defeat of the Indian rebellion of 1857, events that he wrote of. Most notably, he wrote several ghazals during his life, which have since been interpreted and sung in many different ways by different people. He is considered, in South Asia, to be one of the most popular and influential poets of the Urdu language. Ghalib today remains popular not only in India and Pakistan but also amongst diaspora communities around the world. <b> Family and Early Life </b> Mirza Ghalib was born in Agra into a family descended from Aibak Turks who moved to Samarkand after the downfall of the Seljuk kings. His paternal grandfather, Mirza Qoqan Baig Khan was a Saljuq Turk who had immigrated to India from Samarkand (now in Uzbekistan) during the reign of Ahmad Shah (1748–54). He worked at Lahore, Delhi and Jaipur, was awarded the subdistrict of Pahasu (Bulandshahr, UP) and finally settled in Agra, UP, India. He had 4 sons and 3 daughters. Mirza Abdullah Baig Khan and Mirza Nasrullah Baig Khan were two of his sons.