Guilt and Redemption : A Critical Study of the Kite Runner by Khalid Housseini

2019 ◽  
Vol 5 (4) ◽  
pp. 191-212
Author(s):  
Sujata
Keyword(s):  
Social Life ◽  
Critical Study ◽  
Common People ◽  
Creative Fiction ◽  
Creative Evolution ◽  
Clear Cut ◽  
The Social ◽  
Diverse Area ◽  
Political Milieu ◽  
The Voice

The literature of Afghanistan speaks the voice of every violated soul either it is male or female. Specially, it speaks the voice of violence, taking place towards every male, female and child. Violence is not only a harsh threat to our life but it blocks our happiness. Violence totally kills our ambition, and simultaneously our every future positivity by which we can face the bold incidents coming in front of us. Actually violence has no clear cut definition and explanation. A process of creative fiction has always been a segment of the creative evolution of the society itself. Afghan fiction has also the same segment and immersed in the social and political milieu. In the tumultuous era of past three or more decades and especially after 1979, there is change of patterns and subjectivity of Afghan writers. These writers have almost created a body of a literature that is homeless in every respect and the almost literature is produced largely by the diasporas creative souls of Afghanistan.  These writers due to the miserable condition left the country and now living in foreign lands. The phases of different type of war and violence have affected Afghanistan and inflicted so much harm on the country. This harm was to such extent that the social life of common people along with their customs and traditions are completely in disorder and a state of disarray. So Afghan writers worked for the improvements and every Afghan artist became so much conscious and keen to preserve and worked for the recreation of Afghanistan’s post. It is quite natural Afghan writers blend their fiction in their memory of time they lived in the country to and their highly emotional and experiences in Afghanistan. Afghan writers, haunted strongly by memories, and they prefer talking about only Afghanistan. They rarely talks about their plight as exiled and refuge in the host country like U.S.A and France. The diverse area of study finds its face in the faithful exploration of day to day life exclusively from the perspective of the common victimized Afghan. This study presents a sequence and execution of violence as well as guilt and redemption in the novel the Kite Runner by Khalid Housseini.   

scholarly journals براہوئی خلقی شاعری، خلقی زند نا آدینک

Al-Burz ◽  
2009 ◽  
Vol 1 (1) ◽  
pp. 22-35
Author(s):  
Yousaf Mengal
Keyword(s):  
Social Norms ◽  
Social Life ◽  
Religious Beliefs ◽  
The People ◽  
The Social ◽  
Folk Literature ◽  
Common Man ◽  
The Voice ◽  
Folk Poetry

In order to be aware of the social life of a community the study of their folk literature is necessary. folk literature not only gives awareness regarding culture, social norms, values and tradition of a particular community, bat also the reader comes to know about their religious beliefs and day –to day life, the folk literature of a particular community not only tells what sources they bring in use in order to lead their life but also depicts their way of earning their daily –bread Brahui people have depicted their way of earning their daily –bread. Brahui people have depicted their emotions and feelings in the form of folk poetry. This is why the folk literature is also said to be the voice of heart the people. The language of Brahui folk literature is very simple, easily understandable for a common man and it is based on realism, thus folk poetry reflects the folk of Brahui people.

scholarly journals Worrying about Trust

2007 ◽  
Vol 15 (2) ◽  
pp. 147-150 ◽  
Author(s):  
PIOTR SZTOMPKA
Keyword(s):  
Social Life ◽  
Central Research ◽  
Common People ◽  
Theoretical Approaches ◽  
The Social ◽  
New Type ◽  
The Subject ◽  
Late Modern

In the last few decades, the subject of trust has become one of the central research topics in sociology and political science. Various theoretical approaches have crystallized, and an immense amount of empirical data has been collected. The focus on trust is for two kinds of reasons. One has to do with immanent developments in the social sciences. We have witnessed a turn from almost exclusive preoccupation with the macro-social level, that is the organizational, systemic or structuralist images of society, toward the micro-foundations of social life; that is, everyday actions and interactions, including their ‘soft’ dimensions, mental and cultural intangibles and imponderables. Another set of reasons has to do with the changing quality of social structures and social processes in the late-modern period. The ascendance of democracy means that the role of human agency is growing, and more depends on what common people think and do, how they feel toward others and toward their rulers and how they choose to participate and cooperate. The process of globalization means that more and more of the factors impinging on everyday life of people are non-transparent, unfamiliar and distant, demanding new type of attitudes. The expansion of risk means that people have to act more often than before in conditions of uncertainty. The traumas of rapid, comprehensive and often unexpected social change produce disorientation and a loss of existential security. If the ambition of sociology to become the reflexive awareness of society is to be realized, then the current interest in trust seems to be wholly warranted.

scholarly journals Revisioning Subalternity: A critical study of Ramayana through Mandavi and Urmila

2021 ◽  
Vol 13 (2) ◽  
Author(s):  
Aditi Tiwari ◽  
◽  
Priyanka Chaudhary
Keyword(s):  
South Asian ◽  
Critical Study ◽  
Female Characters ◽  
The Unconscious ◽  
Minor Characters ◽  
Multiple Voices ◽  
The Social ◽  
Gender And Power ◽  
The Voice ◽  
Power Hierarchy

Ramayana is a narrative knitted through multiple voices but is written around the story of Rama, neglecting the voices of the minor characters. The contemporary South Asian authors breaking the conventional norms of Ramkatha tradition have provided agency to such characters through their contemporary renderings. The study tries to bring forth such hidden nested narratives of the unheard characters of Mandavi and Urmila who are identified either in relation to Sita or their husbands, to re-define the idea subaltern. The paper will analyse the social and political oppression faced by the two female characters because of the existing gender and power hierarchy existing in the text, the unconscious oppression and suffering neglected by the author, reader and the characters of the text as well. The paper will try to analyse the contemporary renderings as an agency and subaltern space for the voice of these subaltern unsung characters of Ramayana, understanding how the concept of unconscious subaltern and normalization of oppression on these character in the epic, demarcating the related myths.

scholarly journals Aesthetic Transformation of Video4Change Project Through Postmodernism Studies

2017 ◽  
Vol 1 (1) ◽  
pp. 44
Author(s):  
Sazkia Noor Anggraini
Keyword(s):  
Community Organizing ◽  
Cultural Context ◽  
Visual Language ◽  
Visual Ethnography ◽  
Common People ◽  
Social Domain ◽  
Related Research ◽  
Practical Solution ◽  
The Social ◽  
The Voice

Related research on community videos commonly limited in the social domain. This may happen because making video community is not classified as work of art, but rather as a tool to convey messages on community organizing method. Video4Change (v4c) project here consist different organizations in four countries; Indonesia, India, America and Israel. The review of videos conducted in textual and visual ethnography. This method used to specify all the things captured in the sense, the visual, the voice (audio) and the symbol on each video. Video as a medium in the postmodernism era considered as an illusion and simulation, now has more authority. Video build new structures and functions that transformed from mere aesthetic imagery into practical media with particular meanings. The video made by common people has been taking control of society to understanding the images by interpret it. This research attempts to trace and shift the study of community video from the perspective of art, vice versa from what have done before. However, the video as a tool has particular rules and approach to effectively deliver ‘text’ or message in visual language. This study expected to be a reference in a cultural context that comes from the artistic perspective. The analysis will shift the meaning of aesthetic perspective that could be transforming into practical solution-based. Beyond that, this study is able to see how the perspective transforms as the co modification of art in society changes.

scholarly journals نبی کریم ﷺ کی خانگی و معاشرتی زندگی کے اہم پہلو

rahatulquloob ◽  
2018 ◽  
pp. 71-82
Author(s):  
Prof. DR. Zafar ul Islam Islahi
Keyword(s):  
Human Rights ◽  
Social Life ◽  
Human Life ◽  
Family Members ◽  
Disabled Persons ◽  
Point Of View ◽  
Common People ◽  
The People ◽  
The Social ◽  
The Holy Quran

The Holy Quran Says:“Indeed in (the life of) the Messenger of Allah (Muhammad SAW) you have a good example to follow” (Al-Ahzab: 33/21). The present article shows that “the good example” of the Prophet (SAW) encompasses different aspects of human life including family and social one. The article brings to light that as a guardian of the household; the Prophet (SAW) sincerely looked after the daily needs of his family members and also took full care of guiding them in religious matters. He was habitual of doing his own works and sharing the burden of his family in domestic works. He gave preference to the needy among the companions (particularly Ashab-i- Suffah) over his family members in giving assistance for meeting the day-today requirements. With regard to the social life of the Prophet (SAW), the article discusses in detail that with multifarious duties, how he used to fulfill his social responsibilities regularly and faithfully. The author mainly emphasizes the active participation of the Prophet (SAW) in the collective works with his companions, strictly adhering to the principle of equality and desiring no distinction for himself while doing works. The article further takes into account the ideal practices of the Prophet (SAW) with regard to attending to the needs of poor, distressed and grieved persons without any discrimination between Muslims and non-Muslims. It also comes to light that the Prophet (SAW) was quite generous towards guests and sympathetic to patients including Muslims and non-Muslims. His mingling and associating with common people and attending to their problems of varied nature was also a striking feature of his social life. Moreover, it was also shown in the article with reference to the authentic sources, that the Prophet (SAW) was great helpful and cooperative particularly for the people of the weaker sections of society including slaves, servants, orphans, widows and disabled persons. In the light of the noble practices of the Prophet (SAW), this was highlighted by the contributor in the different parts of the article that he had left ideal examples of gentleness, justice, equality and transparency in dealing with people in social life and discharging his duties as the Prophet and head of the state. In fact, the total conformity (mutabaqat) between his sayings and practices was a shining example of his high character which had left a great and lasting impact on the society through ages and also contributed to make him the greatest personality of the world. It was observed by the author in the conclusion that the life of the Prophet (SAW) has been ideal from every aspect of human life. His Uswah-i- Mubarakah regarding social life has great importance from the point of view that it is mostly related to the fulfillment of human rights, particularly behaving and dealing with the people different shades. Of course, taking care and fulfillment of human rights is full of difficult trials and complicated problems especially in the present days. So, the Sirah of the Prophet (SAW) is quite relevant to tackle the problems of social life, as well as great useful for bringing reform in the decaying society of modern period.

scholarly journals Society Differentiation, Can Human Rights be Protected?: Critical Study of the Tribes Castration on Community (Case Study of Laporo Buton)

2019 ◽  
Vol 8 (2) ◽  
pp. 137
Author(s):  
Birkah Latif ◽  
Agung Syaputra ◽  
Nurul Zashkia ◽  
Rifda Aprilia Rusfayanti
Keyword(s):  
Human Rights ◽  
Social Life ◽  
The State ◽  
Customary Law ◽  
Main Element ◽  
Critical Study ◽  
Human Rights Protection ◽  
Rights Protection ◽  
The Social

In administering a country based on the rule of law, the main element is the enforcement of human rights. In every country still found, there are discriminatory discriminations against citizens, both those that are needed from state actions, and those needed from the community. With the existence of a convention on the protection of special human rights, the state must approve and protect its citizens. Problems that occur in pluralistic Indonesia is in preventing the social life in community. The research method of the paper is an empirical juridical method to answer whether Indonesia handling the enforcement of human rights and review human rights protection in Indonesia when dealing with communities which holding customary law in their community. If the practice of customary law turns out there is discriminatory practices against the tribe or sub-tribe in it, then how does the state uphold human rights?

scholarly journals Limits of Participation in Celebration of Non-Muslim’s Events: An Analytical Study

2020 ◽  
Vol 2 (1) ◽  
pp. 322-344
Author(s):  
Khalil Ur Rahman ◽  
Mohammd Riaz Khan Al-Azhari
Keyword(s):  
Social Life ◽  
Analytical Study ◽  
Legal Status ◽  
Islamic Law ◽  
Social Relation ◽  
Critical Study ◽  
Islamic State ◽  
Basic Principles ◽  
The Social ◽  
History Of

غیر مسلموں  کی تقریبات میں شرکت کی حدود وقیود: ایک تجزیاتی مطالعہ This article aims to highlight an important aspect of Islamic Law, which relates to social life of a Muslim. Islamic law promotes social harmony and tolerance, but it makes it balance in the light of basic principles and objectives of Shar'īah. Likewise, Islamic law determines social relation between Muslims with each other as well as the relation of Muslims with Non-Muslim citizens in the Islamic state. Furthermore, it is very significant to know that a Muslim can participate in the traditional and religious functions of Non-Muslim or not? Islamic law has made some parameters in this regard, in this research paper we have focused on this specific issue of Islamic law and tried to explain the legal status of this issue in the light of Quran, Prophetic traditions, and opinions of Muslim Scholars. The research method applied in this paper is descriptive and critical study of different school of thoughts is also provided. Muslims have a long history of mutual contacts with the non-Muslims guided by the Shar’īah principles as they have come together in every age in different political and geographical contexts. In the early days of Islam, Muslims were in the minority. At that time, Muslims participated in the social life of their non-Muslims neighbors. Islam respects other religions. Provides all kinds of facilities to non-Muslims. And allows Muslims to participate in their legitimate programs.۔

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