It was in 1627. A star shone on the dark horizons of India bound in the chains of Moghul rule. A son was born to Shahaji and Jijabai on the fort Shivneri in Maharashtra who later proved to be an angel of freedom. He was Shivaji, the great freedom fighter of Maharashtra. He is my favourite hero. Shivaji is not unknown to anybody of us. Even today we know and admire him as a brave and king. But what he was not made in a day. His mother jijabai took endless efforts to build up and cut out (shape) his personality. Shivaji had the blessing of having a great mother like her. She sowed virtues in him in his childhood by telling him stories of brave heroes from the great epics like Ramayana, Mahabharat and Puranas. With this she impressed on his sensitive mind the love for his motherland India and its rich religious and cultural heritage.
She made him learn using different weapons and war-tactics from Guru Dadoji Kondadeo Mother Jijabai and Guru Dadoji were the king makers of Shivaji. When Shivaji grew up he himself understood the immoral, tyrant and oppressive rule of Moghuls. He raised up his sward and called out for a fight for freedom. He gathered around him a handful of brave and loyal Maratha warners, 'Mayalas' as they are called and took an oath of freedom. He had to fight with Bijapur and then with the Moghuls. Shivaji was keen on winning the forts in Maharashtra. For winning Pratapgad, he had to kill Afzal Khan, the army-general of Bijapur, with a wonderful trick and courage. It was the most brilliant victory in his career as a king His thrilling escape from the treacherous imprisonmeil by Aurangazeb at Delhi has become one of the most famous and drammatic escapes in history. After this though Shivaji enthroned himself at Ftaigad as a king, he was not fortunate to live long enough to strengthen his kingdom further. He died in 1680.
Life of Shivaji is an epic full of many thrilling episodes and grand struggles for freedom. He was an ideal ruler, a brave warner and a wise and just king. He was a master in planning war strategies. His guerilla warfare (ganimi km) broke the back-bone of the Moghul empire. He was a genious man of great capacity. He as a good statesman introduced his own system of 'Cabinate of Eight ministers' (Ashla Pradan Mandal.) Shivaji is the personality which people adore and love for his virtues. It was due to him that the great national, cultural and religious heritage of India was saved from diminishing. Shivaji stands out as a man who placed before us an ideal of national freedom and founded a strong edifice of India's freedom from Moghul rule.
Shivaji is the true son of mother India. His life inspires us.i love and admires him. His name is carved in golden letters in history for ever.
My Favourite Hero essay
Every nation has got its own heroes .They are men of exceptional qualities sand strength
of character.They perform wonderful achievements which benefit the whole nation and the
whole mankind.A National hero may be a brave soldier, a great poet, a scientist of a
Our most important national hero is the Quaid-i- Azam.I like him very much ,because he
has greatly impressed me by his honesty ,intelligence and hark struggle.He is the great man
who won Pakistan for us and is called its founder .We are highly obliged to him because he
saved us from the slavery of the Hindus.His real mane was Muhammad Ali Jinnah.He was
born to a business man of Karachi.He was very intelligent, serious, and responsible person
from the very beginning of his life .After completing his education in the country,he
proceeded to England for higher education in Law.After returning home ,he
started his practice as a lawyer at Bombay .At the same time he began to take interest in the political
affairs.It was the time of Freedom Movement against the British Rule over India .In the
beginning,Quaid-i-Azam joinde the Indian National Congress and worked for Hindu Muslims
Unity.But soon he realized that the Hindus were prejudiced against the Muslims and
were not prepared to give them their basic rights.He felt that the Hindus and Muslims could
never live together peacefully in the same country .He was so wise politically that
he believed that freedom of India would be meaning less for the Muslims because they
would get Hindu rulers in place of the English rulers.
Therefore Quaid-i-Azam left Indian Congress and joined Indian Muslim League.All
the Muslims leaders like Dr.Iqbat ,Liaqat Ali ,Maulana Shaukat Ali and others supported him
and made him their leader.He was superior to all of them in political sagacity and strength of
character.He struggled hard and worked day and night to get a separate country for the Indian
Muslims .He had to face the united opposition of the Hindus,the British leaders and some of j
the Muslim scholars.His enemies tried their best to purchase him and to put him to death ,but
they could mot succeed .He was an old man suffering from a dangerous disease which was
making him weak day by day .The doctors advised him again and again to take complete res,
but he did not care for his own life for the sake of the fulfillment of his mission of life.
At last he succeeded in achieving Pakistan on fourteenth August, 1947.It was no less
than a miracle to get such a biggest Islamic country of the world without fighting any
battle and without having any army.Unfortunately Quaid-i-Azam could not live longer to
guide his nation and to strengthen his new found state.After one year of independence ,he
died on 11th of September 1948.He was buried in Karachi.But in reality,he lives in the
hearts of all the Pakistanis.So long as this country exists on the map of the world ,the
generation of Muslims will to on paying homage to this great man .Actually ,he was a
martyr who sacrificed his own life to give political independence to the Muslims of
India and their children.Great men like him are rarely born in history.
I am a great admirer of Dr .Sir Mohammad Iqbal, the poet of the East. He is not only the greatest poet of our age but he is one of the greatest poets of all times. Few poets wrote so many great poems as he did. He did not write poetry to please his readers or to earn money. Nor did he write poetry because it was fashion to write poetry in his age. Poetry was only one of his many accomplishments.
Dr. Iqbal was infact, much more than a poet. He was a scholar and a philosopher. He was well-versed in philosophy both eastern and western. His study of law was a sheer mistake on his part. This poet in him nourished and nurtured from his boyhood days took the better of the lawyer in him, and he turned his attention to Urdu poetry which had been, as it were his life-blood. He was a poet and philosopher combined and the ideas conveyed through his Asrar-i-Khudi, Shikwa-Jawab-e-Shikwa were new and very appealing.
Through his thoughtful and philosophical writing imbued with the spirit of Islam, he brought a new life to the Muslims of the sub-continent. His poetic fervor inspired the Muslims from one end of India to the other with a new life, new feelings and new aspirations.
What attracts me most towards Dr. Iqbal and his poetry is the great message of life that he conveys through his poems. He wrote poetry to express the great and permanent truths of philosophy, history and religion. In all over the world the Muslims were at their lowest ebb politically economically and morally. They were under the influence of western thinking. Iqbal warned his people against this cultural suicide. Iqbal called the Muslim youth back to the Holy Quran and Hadith. More than anything else, Iqbal was a true Muslim who loved God and His Prophet (peace be upon him). His famous lectures on different aspects of Islamic philosophy which he delivered at Madras and Aligarh brought a revolution in the thinking of young people. He wrote poetry to awaken the Muslims from sleep. He gave us the philosophy of self-realization (Khudi). His poetry is full of force and enthusiasm. It inspires us to struggle against the forces of evil.
Dr. Iqbal was a poetic-reformer and as such, he could not but take interest in the politics of the day for the amelioration of the Muslims. He was a political leader as well. He was a Member of the Punjab Legislative Assembly and attended the Round Table Conference in London to safeguard the interests of the Indian Muslims. It was he who, first of all felt that a separate homeland for the Indian Muslims was necessary and it was he who submitted a scheme for Pakistan.
Dr. Iqbal has real love for Islam and was completely devoted to it. Both his prose and poetry reflect this devotion. He always advised the Muslims to remain true to their faith.
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Bradley Commissioner Leon Litwack discusses Historians and “The Inarticulate,” a topic stimulated by the theme “Patterns of Social and Political Interaction.” He shows how the study of American history should result in an understanding of social patterns and of the political relationships that interact with the social. Professor Litwack also indicates the need to include a wide variety of cultural documentation to learn about both sides of such interactions.
When the Bradley Commission noted “the new prominence of women, minorities, and the common people in the study of history, and their relation to political power and influential elites,” it acknowledged the far reaching changes in writing, teaching, and documentation of the American past. Until recently, the American history the typical student learned in high school or college was the history of exceptional people, mostly white, literate men. If wmen, racial minorities, or common people appeared at all, it was largely as picturesque appendages, not as active shapers of their own history; their experience was not only peripheral but said to be impossible to reclaim, because traditional methods of historical scholarship emphasized the importance of records and documents which the “inarticulate”—working class racial and ethnic communities – have not usually kept.
Historians played a significant role in creating, shaping, and reinforcing racial, gender, and ethnic biases; they succeeded in miseducating several generations of Americans. The history they wrote did have consequences. The ways in which the past is interpreted often have had a profound impact on the present. The traditional view of Reconstruction in American history, for example, as a period of unrelieved debauchery and black rule, helped to explain why blacks were unfit to participate in political life and why the South needed to eliminate them as voters and office-holders; it not only rationalized the South’s denial of constitutional rights to black people but northern acquiescence in that denial. And for nearly a century this distorted image of Reconstruction shaped white southern responses to any threat to white supremacy, to any proposal to end segregation and readmit blacks as voters.
To provide a deeper understanding of the cultural and racial diversity of American society, the quality, depth, and resourcefulness of the response of racial minorities, women, and ordinary people to their place in that society, it becomes necessary to reassess the traditional documentation of the past, to appreciate the diverse ways in which the “inarticulate” have related their experiences and communicated their feelings. It has often been their music, in their folk beliefs and proverbs, in their humor, in their hero traditions, in their language and dialect, in their superstitions, in their art and dances that people have expressed their innermost thoughts and preoccupations, their sorrows, frustrations, and joys, their triumphs and defeats. That scholars and teachers neglected these sources revealed not only a lack of historical imagination but ethnocentric complacency and racial chauvinism. In the conclusion of his work DEEP BLUES, Robert Palmer asked, “How much thought can be hidden a few short lines of poetry? How much history can be transmitted by pressure on a guitar string?” And he answered, “The thought of generations, the history of every human being who’s ever felt the blues come down like showers of rain.” In that spirit, teachers need to instill in their students an appreciation of the complexities and varieties of cultural documentation, the enormous possibilities those documents afford us to bring into our historical consciousness people ordinarily left outside the framework of history. The kinds of records found in most documentary readers – state papers, legislative enactments, court decisions, speeches and proclamations – reveal only a fragment of the past and do little to illuminate the character and culture of a people, the range and depth of the human experience.
History is not a set of indigestible facts and “great events” arrayed in chronological order – no sooner memorized than forgotten. Students need to be able to feel the facts to which they are exposed; they need to be engaged in the social complexity and diversity of the past. Teachers face an equally formidable task in helping their students to overcome racial and ethnic stereotypes and cultural parochialism. That challenge has seldom taken on such critical proportions as it does today. Racism remains the most debilitating virus in the American system, deeply embedded in our culture and politics (as graphically revealed in the last presidential election), and its consequences spill over into almost every facet of American life. It is nourished by historical and cultural illiteracy.
Professor Litwack uses examples from U.S. History in his preceding essay; however, this theme can be used in World History as well. Here are examples of topics from which the theme Patterns of Social and Political Interaction might be drawn in World History courses: The evolution and distinctive characteristics of major Asian, African, and American pre-Columbian societies; Varying patterns of resistance to or acceptance of industrialization and its accompanying effects, in representative European and non-European societies; The interplay of geography and local culture in the responses of major societies to outside forces of all kinds; Medieval society and institutions; relations with Islam; feudalism and the evolution of representative governement; The European ideologies of the 19th and 20th centuries and their global influence: liberalism, republicanism, social democracy, Marxism, nationalism, Communism, Fascism, Nazism; The new 19th century imperialism, ultimate decolonization, and the consequences of both for colonizers and colonized; The rise of Islam as a movement not just of the Middle East but of te whole region of arid lands stretching from Iberia to India; and the surge of Islamic expansion in Eurasia and in Africa in the 16th century; The near industrial revolution in China under the Sung Dynasty and its effects all across Eurasia.