Postcolonial heard, their first intention seems to be writing

Postcolonial
literatures seek to address the ways in which non-European (Asian, African,
SouthAmerican, but also settler colony) literatures and cultures have been
marginalized as an effect of colonial rule, and to find, if possible, modes of
resistance, retrieval and reversal of their ‘own’ pre-colonial pasts The
colonized nations have undergone the humiliating experience of colonialism,
where they were tortured not only physically but also psychologically. So when
they find an opportunity to be heard, their first intention seems to be writing
something which aims
to point out the evident encounter of cultures/languages in the problematic
area of colonisation.Ashcroft, Griffiths and Tiffin, often seen
as the ‘Holy Trinity of Post colonialism must be mentioned as frontrunners in
this respect since they coined a phrase which until today has influenced
PostcolonialWriting. The Empire Writes Back was the first major theoretical
account of a wide range of post-colonial texts and their relation to the larger
issues of post-colonial culture, and remains one of the most significant works
published in this field. 

According to leading postcolonial studies scholars, Ashcroft,
Griffiths and Tiffin, post-colonialism the term signifying the discourse(s) of
postcolonial theorists has been used widely “to signify the political,
linguistic and cultural experiences of societies that were former European
colonies” When Ashcroft, Griffiths and Tiffin advance that all
post-colonial societies are still subject in one way or another to overt or
subtle forms of neo-colonial domination, and that independence has not solved
this problem, It intends to engage the politics and problematic of post-colonialism
from the critical-theoretical perspective(s) of The Empire writes back in
particular. Now the question is that are we really independent in a true
sense, Is it possible that we have gotten above and beyond  colonialism when it is understood that even
with “political independence” the impact and influence of European
imperial powers continue to “displace” traditional (and/or “pre-colonial”)
philosophical, spiritual/religious, and axiological systems and traditions? Modern
day fiction writing is an act of breaking silences, of reinterpreting and
reconstructing history and geography. Attempting to explain Pakistan to a
Western audience writers such as Mohsin Hamid and Nadeem Aslam exploring issues
of the rise of religious extremism in Pakistan’s and to cover their culture
that is affected by the imperial process from the moment of colonization to the
present day. To bring life a vibrant, violent and utterly contemporary
Pakistan. Aslam’s attempt at excavating the silenced areas in the history of Pakistan
result in compelling stories that give voice to the agonies and hopes of a
group of innocents caught up in a brutal war.Contemporary Pakistani politics is
explored by many writers like Muhammed Hanif, Mohsin Hamid, H. M. Naqvi, Aamer
Hussein, Maniza Naqvi, Daniyal Mueenuddin and Kamila Shamsie. They have
explored Pakistani society and its stratifications, from the 1950s to the 21stcentury
in their novels and an exemplar of the postcolonial practice of “writing back”
(and through the lenses of gender and religious studies these writers and
intellectuals produce texts which put forward their perspective and their
national stories. Postcolonial writers deal with religion, directly or
indirectly. Religion/ Islam are used as a reservoir of loss, mourning,
nostalgia and criticism. This goes for female and male writers alike.There is
lot of work by Pakistani postcolonial writers that discuss issues related to
their home town. The global issue of religion, politics and terrorism has been
a popular theme of postcolonial Pakistani English novels. These writings
manifest social actors for the creation of powerful images in the form of their
characters surviving amidst an era of terrorism, religious and political
hostility. There is a broad and comprehensive literature on extremism in Pakistan both
South Asian (Pakistani and Indian) as well as Western scholars have written extensively
on the subject, especially in the aftermath of the 9/11 attacks. These scholars
have touched on a variety of issues ranging from violence by political parties
to the Pakistanimilitary’s links with tribal warlords in league with militant
groups. Details regarding how to tackle Islamic fundamentalist. In this context
the most crucial threat Pakistan is facing now a
days is religious extremism and its grave consequences. It raised a lot of
issues Pakistan faces on almost a daily basis. Some people misusereligion as a
source of worldly power. Freedom to practiceone’s religion is a fundamental
human right. In Empire
Writes Back the authors claim that without the development of national
literatures and their use in comparing and contrasting the cultures on the
national level there would not be any postcolonial discussion possible.
Naturally, the use of national myths and narratives is evident also in the
works of postcolonial authors writing in English (shining example would be
Salman Rushdie).attempting
to explain Pakistan to a Western audience. This became more pronounced at the
turn of the century, especially after 9/11, with writers such as Mohsin Hamid
and Nadeem Aslam exploring issues of the rise of religious extremism and
Pakistan’s ties with Afghanistan in ways that were comprehensible to a Western
audience focus on the more contemporary issues that have plagued Pakistan (its
vexed relationship with democracy, the place of the military, the place of
religious organizations in politics) Freedom of religion
takes on greater importance when communities and diverse ethnic groups
co-exist, especially in countries where intolerance and religious extremism is
rife.In Pakistan, there exists a co-relation between the lack of freedom of
religion and the dissemination of violent religious extremism. Misusing the
blasphemy laws the fake accusation of blasphemy and desecration are weapons
that are used against the minorities and this trend is on increase with every
passing year. This has instilled a perpetuated fear in the minds and hearts of
minorities living in this region. They can be charged with blasphemy anytime
and no legal and constitutional mechanism is there to safeguard them against
this serious charge.Gregory found in his research “The Christen Minorities in
Pakistan Issues and Option” that It is clear from the foregoing, the main
arguments of which need not be restated, that the majority of Christians in
Pakistan experience life as dhimmi in all but name, are de facto second-class
citizens subject to violence, repression and intimidation and are almost
powerless to do anything about their circumstances. Postcolonial Pakistani
authors have addressed modern day issues; but, are unable to present tolerant
and compassionate spirit of religion. This research aims to explore how Aslam
has described Islam, and Muslim. Nargis was born Margaret a Christian. She
first pretended be a Muslim when she stood in place of a girl named Nargis in a
school competition. This faux Muslim identity thrilled young Margaret
because:She didn’t necessarily have to
carry her own glass, cup and spoon with her. No one said she smelled faintly of
sewage. No one asked her when she intended to convert to the Only True Religion.
(NadeemAslam’s: The Golden Legend) In an interview, Aslam has explained the
inspiration for his novel. While he was
stillwriting his previous novel, TheBlind Man’s Garden, “the governor of
the Punjab provincein Pakistan was murdered by his bodyguard. The governor had
objected to Pakistan’sblasphemy law, a law that is being misused. You can go to
a police station and say I heardmy neighbor say something rude about God or
Muhammad, and the police arrest theneighbor and you can move into his house.
Innocent people are dead or in jail because ofthat law.” This research aims to show  how dark and unsafe the world can be and
how  irrational sectarian violence,
rivalry and cruelty that is part of Pakistani society  is presented Nadeem Aslam.Aslam is equally
harsh in his indictment of the West and what it has done and continues to do in
the Islamic world. So the main aim of this research is to find
outhow the process of colonization affect the life of pakistani society not
only physically butalso psychologically in the backdrop of political and
religious turbulenceexisting in the social and cognitive hemispheres of postcolonial
country like Pakistan The reason for this negative image of Pakistan must be
seen in the beginning colonial encounter of East and West. Nadeem Aslam in his
novel The Golden Legend write and
talk about his homecountry and problems related to itand after studying this in
detail it can be said without doubt that Pakistani Fiction is a product
ofPostcolonial Writing. The purpose of this researchhowever,is
to show how the country isaffected by the imperial process from the moment of
colonization to the present day.By depictingthe image of intolerance and
violence with Islamic institutions and politics shows howcolonization affected
this society even after gaining independence they are not mentally freefrom
this process of colonization.

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