آثم مرزا
آثم مرزا (۱۹۳۳ئ۔۲۰۰۳ئ) کا اصل نام مرزا محمد طفیل بیگ تھا۔ آپ سیالکوٹ میں پیدا ہوئے۔ (۷۹۱) آثم مرزا بنیادی طورپر ایک افسانہ نگار ہیں لیکن انھوں نے شاعری بھی کی ہے۔ ان کا شعری کلام ملک کے اہم رسائل جرائد ’’محفل‘‘،لاہور ’’اظہار‘‘،کراچی ’’اتالیق‘‘،سیالکوٹ ’’جسارت‘‘کراچی ’’ویمن ڈائجسٹ‘‘،’’حرم‘‘،لاہور ، ’’سیارہ ‘‘،لاہور’’امروز‘‘ لاہور اور ’’شام و سحر‘‘ لاہور میں چھپتا رہا۔ ابھی تک آثم مرزا کا کوئی شعری مجموعہ منظر عام پر نہیں آیا۔
ترقی پسند تحریک کے ہیجانی و جذباتی دور میں آثم مرزا نے افسانوی نثر کے ساتھ ساتھ شاعری کے کوچے میں قدم رکھا۔ اور آزاد نظم کو اپنے خیالات کے اظہار کا ذریعہ بنایا۔ ان کی شاعری میں سیاسی لہر کارفرما نظر آتی ہے۔ مگر انھوں نے خود کو مریضانہ محور پر اشتراکی فلسفے کے تابع نہ کیا بلکہ اپنا اسلامی تشخص برقرار رکھا۔ آثم مرزا کی ایک مشہور نظم ’’مجھے بھی ہتھیاردو‘‘ کے عنوان سے اس کے سیاسی ہونے کا پتہ چلتا ہے لیکن انھوں نے اس نظم میں سیاسی پراپیگنڈہ سے کام نہیں لیا ہے۔ نمونے کے طور پر کچھ اشعار ملاحظہ ہوں:
مجھے بھی ہتھیار دو کہ میں بھی
ستمگروں کے حصار ظلمت میں قید انسانیت کے بگڑے نقوش کو رنگ روپ دے کر
آزاد کر دوں گا
کہ اُجڑی راہوں میں گمشدہ نکہتوں کے
فانوس جمگمگائیں
کہ فصلِ گُل کی نوید
پت جھڑ کی اوٹ میں بے قرار راہوں کی زندگی کا سرور بخشے(۷۹۲)
اس نظم کے آخر میں وہ نئے عزم کا اظہار اس طرح کرتے ہیں:
مجھے بھی ہتھیار دو
مجھے اس سے محبت ہے
شفق کی نیم واکھڑکی میں
دن کے آخری لمحوں کی ہچگی کی تڑپ
بے نور لمحوں کی دریدہ دامنی کے
زخم کو بے کل بناتی ہے
میں اس کے درد کی ہر لہر میں خود...
Background: Medical Ethics (ME) is considered an integral component of medical education around the world. However, limited training is being offered to medical students in Pakistan. Objectives: This study was designed to evaluate medical students' perspectives regarding medical ethics and to explore their experiences about medical ethics as a subject at a private medical college in Lahore, where Medical Ethics was formally introduced as part of the undergraduate curriculum in 2017. Methods: This mixed-method study included medical students from all five years of medical college. Quantitative component included a survey questionnaire, and the sample size was 410. Convenient sampling technique was used. Qualitative component included focus group discussions. The students who have attended medical ethics lectures were included in the study. Results: The response rate was 82.72%. There were more females in gender distribution; 76.1% were female and 23.9% were male. Most respondents (74.9%) found medical ethics classes interesting and 72% thought that lecture sessions were important in medical ethics. Conclusions: Medical students find medical ethics as an important component of medical education. Although it is hard to correlate ethics education with their clinical experience as medical students, they believe that medical ethics education can be useful. Social and cultural issues inform clinical decision-making in Pakistan and hence these discussions should be incorporated into medical education. Further studies must be conducted on the actions that need to be taken to help students internalize the ethical issues.
Between Homes and Hosts: Life Narratives of South and Southeast Asian Diasporic Academic Women in America Thisdissertationisatransculturalfeministandpostcolonialstudyofthelifenarratives (auto/biographies) of late Twentieth Century South and Southeast Asian diasporic academic women in America. It is delimited to Sara Suleri’s Meatless Days (1989) and Boys Will Be Boys (2003), Meena Alexander’sFaultLines (2003), Shirley Lim’sAmongtheWhiteMoonFaces (1997), and Bharati Mukherjee’s Days and Nights in Calcutta (1977). Located on a larger scale in Asian American literary tradition and focused on life narratives written by diasporic women, this investigation is in the area of Autobiography Studies. The main argument of this study is that, through their construction of relational, hybrid, multiple, and shifting subjectivities/identities in their life narratives, diasporic academic women not only challenge the male autobiography writing conventions but also question and subvert the universalist assumptions of the White Euro-American/Western feminism. This dissertation also argues that, operating from their hybrid viewing positions as academics and making a creative use of their agency as intellectuals, the Asian-American diasporic women in America use their life narratives to disrupt postcolonial polarities and make the imaginary liminal space between home and host cultures a productive site for diasporic articulations. Moreover, this dissertation investigates how they put up with the demands of their intellectual lives and motherhood, and brave the odds stacked against them in their patriarchal native societies and race-/gender-conscious American society and academy. Since they leave their homes, this study particularly investigates how their concept of home changes across time and space. Their experience of straddling two different cultures simultaneously develops in them a sense of be/longing or un/belonging, cultural nostalgia as well as a tendency to assimilate, the degrees of which vary from person to person. Due to their marriages with white North Americans, their distinguished positions as academics in American universities, and multiple migrations, their concept of home changes from originary to imaginary, static to portable, and from singular to plural, constructed through writing. It is through disrupting male autobiography writing practice, questioning the First World feminism, energizing the “intervening space” between cultures, and overturning the traditional postcolonial binaries that South and Southeast Asian diasporic academic women in America problematize and nuance contemporary production of feminist and postcolonial/diasporic knowledge.