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Urdu language, member of the Indo-Aryan group within the Indo-European family of languages. Urdu is spoken by more than 100 million people, predominantly in Pakistan and India. It is the official state language of Pakistan and is also officially recognized, or "scheduled," in the constitution of India. Significant speech communities exist in the United Arab Emirates, the United Kingdom, and the United States as well. Notably, Urdu and Hindi are mutually intelligible.Urdu developed in the 12th century CE from the regional Apabhramsha of northwestern India, serving as a linguistic modus vivendi after the Muslim conquest. Its first major poet was Amir Khosrow (1253-1325), who composed Dohas (couplets), folk songs, and riddles in the newly formed speech, then called Hindvi. This mixed speech was variously called Hindvi, Zaban-e-Hind, Hindi, Zaban-e-Delhi, Rekhta, Gujari, Dakkhani, Zaban-e-Urdu-e-Mualla, Zaban-e-Urdu, or just Urdu, literally 'the language of the camp.' Major Urdu writers continued to refer to it as Hindi or Hindvi until the beginning of the 19th century, although there is evidence that it was called Hindustani in the late 17th century (Hindustani now refers to a simplified speech form that is India's largest lingua franca).Urdu is closely related to Hindi, a language that originated and developed in the Indian subcontinent. They share the same Indic base and are so similar in phonology and grammar that they appear to be one language. In terms of lexicon, however, they have borrowed extensively from different sources--Urdu from Arabic and Persian, Hindi from Sanskrit--so they are usually treated as independent languages. Their distinction is most marked in terms of writing systems: Urdu uses a modified form of Perso-Arabic script, while Hindi uses Devanagari.
This text traces the development of Urdu literature from the earliest time to the 21st century. It contains biographical sketches of writers and critical appreciations of their work. An effort has been made to illustrate the relationships between the writers and their different movements.
This Path Breaking Work Raises Several New Questions About Urdu Literary Culture And Traces The Origins And Development Of Urdu Literary Thought From 1300 To 1850
URDU: Journey of the Language through People and Culture is a richly illustrated book about the Urdu language, containing a curated selection of over 100 entries, arranged from A to Z. Although eclectic, the minutely researched and thoughtfully selected entries fit together like the tiles of a mosaic to provide a fuller portrait than previously presented of the Urdu language. The book brings the fascinating story of Urdu to a whole new generation of readers, including native speakers, heritage speakers, and anyone interested in South Asian languages. Full of unique and interesting facts about the language, its history, people, and culture, the book will appeal to all Urdu enthusiasts!
This book is the first of its kind on the socio-political history of Urdu. It analyses the historiography of the language-narratives about its names, linguistic ancestry, place of birth-and relates it to the politics of identity-construction among the Hindus and Muslims of India during the last two centuries. More importantly, a historical account of the use of Urdu in social domains such as employment, education, printing and publishing, radio, films and television etc. has been provided for the first time. These accounts are related to the expression of Hindu and Muslim identity-politics during the last two centuries. Evolution of Urdu from the language of the laity, both Hindus and Muslims, of the Indian subcontinent during the period between 15th-18th centuries to its standardization into two languages: Persianized Urdu and Sanskritized Hindi are highlighted here. The writer looks at narratives of the names, theories of genealogy and places of origin of the language in relation to the political imperatives of identity-politics of Hindus and Muslims during the nineteenth and twentieth centuries. In a nutshell, historiography is analyzed with reference to its political and ideological dimensions-and a fresh analysis regarding the linguistic history of Urdu is provided.
In late nineteenth-century South Asia, the arrival of print fostered a dynamic and interactive literary culture. There, within the pages of Urdu-language periodicals and newspapers, readers found a public sphere that not only catered to their interests but encouraged their reactions to featured content. Cosmopolitan Dreams brings this culture to light, showing how literature became a site in which modern daily life could be portrayed and satirized, the protocols of modernity challenged, and new futures imagined. Drawing on never-before-translated Urdu fiction and prose and focusing on the novel and satire, Jennifer Dubrow shows that modern Urdu literature was defined by its practice of self-critique and parody. Urdu writers resisted the cultural models offered by colonialism, creating instead a global community of imagination in which literary models could freely circulate and be readapted, mixed, and drawn upon to develop alternative lines of thinking. Highlighting the participation of readers and writers from diverse social and religious backgrounds, the book reveals an Urdu cosmopolis where lively debates thrived in newspapers, literary journals, and letters to the editor, shedding fresh light on the role of readers in shaping vernacular literary culture. Arguing against current understandings of Urdu as an exclusively Muslim language, Dubrow demonstrates that in the late nineteenth century, Urdu was a cosmopolitan language spoken by a transregional, transnational community that eschewed identities of religion, caste, and class. The Urdu cosmopolis pictured here was soon fractured by the forces of nationalism and communalism. Even so, Dubrow is able to establish the persistence of Urdu cosmopolitanism into the present and shows that Urdu’s strong tradition as a language of secular, critical modernity did not end in the late nineteenth century but continues to flourish in film, television, and on line. In lucid prose, Dubrow makes the dynamic world of colonial Urdu print culture come to life in a way that will interest scholars of modern Asian literatures, South Asian literature and history, cosmopolitanism, and the history of print culture.
Colloquial Urdu is easy to use and completely up-to-date. Written by experienced teachers for self-study or class-use, the course offers you a step-by-step approach to spoken and written Urdu.
An overview of the language in South Asia within a linguistic, historical and sociolinguistic context, comprising authoritative contributions from international scholars within the field of language and linguistics. It is an accessible interdisciplinary book for students and scholars in sociolinguistics, multilingualism, language planning and South Asian studies.
During the turbulent period prior to colonial India’s partition and independence, Muslim intellectuals in Hyderabad sought to secularize and reformulate their linguistic, historical, religious, and literary traditions for the sake of a newly conceived national public. Responding to the model of secular education introduced to South Asia by the British, Indian academics launched a spirited debate about the reform of Islamic education, the importance of education in the spoken languages of the country, the shape of Urdu and its past, and the significance of the histories of Islam and India for their present. The Language of Secular Islam pursues an alternative account of the political disagreements between Hindus and Muslims in South Asia, conflicts too often described as the product of primordial and unchanging attachments to religion. The author suggests that the political struggles of India in the 1930s, the very decade in which the demand for Pakistan began to be articulated, should not be understood as the product of an inadequate or incomplete secularism, but as the clashing of competing secular agendas. Her work explores negotiations over language, education, and religion at Osmania University, the first university in India to use a modern Indian language (Urdu) as its medium of instruction, and sheds light on questions of colonial displacement and national belonging. Grounded in close attention to historical evidence, The Language of Secular Islam has broad ramifications for some of the most difficult issues currently debated in the humanities and social sciences: the significance and legacies of European colonialism, the inclusions and exclusions enacted by nationalist projects, the place of minorities in the forging of nationalism, and the relationship between religion and modern politics. It will be of interest to historians of colonial India, scholars of Islam, and anyone who follows the politics of Urdu.
The lingua franca of the Indo-Pakistani people is one language, claims Khan, called Hindi when written in Nagari and Urdu when written in Arabic. He says it is not descended from Sanskrit, as conventionally believed, but is 10-12,000 years old and was influenced early by the Austric-Munda and Dravidian language families. Leaving aside any religious