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Journal articles on the topic 'Bapsi Sidhwa'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Ponmalar, SK. "The Theme of Partition in Bapsi Sidhwa's Ice Candy Man." Shanlax International Journal of English 8, no. 1 (2019): 71–73. http://dx.doi.org/10.34293/english.v8i1.1141.

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Bapsi Sidhwa in her novel, Ice CandyMan focuses on the theme of partition of India along with several other themes like the tragic tales of uprooting wonderful dreams of Ranna and Ayah, enormous vacuity of lifeless air that fills the streets of Lahore and the betrayal of human trust. They are all linked with partition phenomenon which left a permanent scar on the memory of India's history. Though everyone seems to be affected by both political and religious horros, very few writers have written about it. Bapsi Sidhwa is one among them. With her artistic vision, she sweeps into a historically significant event of the division of nation.

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2

Lodhi, Muhammad Arfan, Faiza Khalid, Iqbal Mehmood, Faiz Rasool, Farhan Akbar, and Muhammad Amir Kamal. "Social and Physical Entrapments of Women in Bapsi Sidhwa’s Ice-Candy Man and Arundhati Roy’s The God of Small Things." English Language and Literature Studies 9, no. 2 (2019): 57. http://dx.doi.org/10.5539/ells.v9n2p57.

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The study highlights the social and physical entrapments of women in two novels: Bapsi Sidhwa&rsquo;s Ice-Candy Man and Arundhati Roy&rsquo;s The God of Small Things. Both writers belong to two different cultures. Bapsi Sidhwa is a Punjabi, Parsi, Pakistani novelist while Arundhati Roy is an Indian Author. Regardless of their different cultures, they have discussed similar issues faced by women of their contemporary societies. This case study adopted exploratory research framework to gather data and undergo its content analysis from the text of two selected novels. The findings explicate that woman exploitation can be observed evidently among different societies irrespective of any culture, religion, caste or creed. In both novels, women are represented as shallow creatures and they are utterly victimized physically as well as emotionally. They are raped and beaten brutally by males being their unbidden masters. Sidhwa and Roy enlighten the plight of women in their novels, though slight elements of unjust maltreatment of the male characters can also be seen at many places.

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3

Puneet Singh. "Sacks of Mutilated Breasts: Violence against Women and Body Politics in Partition Literature." Creative Launcher 6, no. 3 (2021): 66–71. http://dx.doi.org/10.53032/tcl.2021.6.3.13.

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South Asian writers’ partition accounts attest that women from all backgrounds of culture and religion were the worst victims of the newly-created India-Pakistan border of 1947. Women's bodies were kidnapped, stripped naked, raped, disfigured (their breasts were cut off), engraved with religious symbols, and slain before being transported in train carriages to the "other" side of the border. Taking the romantic example of Bapsi Sidhwa’s Ice Candy Man/Cracking India (1988), we will look at the symbol of women's breasts, following on the theories of Judith Butler and Michel Foucault on power and governmentality, framed within the rhetoric of Mother India, where violence against women is a commonplace Bapsis Sidhwa’s theory of women's rights. As a result, we will examine the passage of sacks of damaged breasts as a horrible testimony to Partition history and as a metaphor for border crossing, undermining the nation's stability. In light of Julia Kristen's abjection theory, we will view female corpses with damaged breasts as abject who push the bounds of normative society, exposing its frailty. Finally, the novel covered in this document can be seen both as a disgraceful condemnation of a brutal de/colonial process and as a witch for feminist resistance (doing Herstory). The agony and grief of mutilated women's bodies are depicted in authors such as Bapsi Sidhwa to reveal the dialectic of history/body (the trajectory of the violation of women's rights).

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4

Whitehead, Andrew. "Bapsi Sidhwa and Urvashi Butalia Discuss the Partition of India." History Workshop Journal 50, no. 1 (2000): 230–38. http://dx.doi.org/10.1093/hwj/2000.50.230.

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5

Mariam, Maira, Sana Baig, and Fareeha Javed. "A Critical Discourse Analysis of 'An American Brat' by Bapsi Sidhwa." Global Language Review VI, no. I (2021): 61–69. http://dx.doi.org/10.31703/glr.2021(vi-i).07.

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This paper presents a critical discourse analysis of the novel written by an eminent 21st-century female writer Bapsi Sidhwa. The text was analyzed critically in the backdrop of the checklist developed by the researcher. The findings reveal that a significantly tough language has been used for the depiction of men and women. Roles and responsibilities given to them have been found to be assigned on the basis of gender discrimination. Therefore, it is contended that colonialism still prevails in the form of social, economic and educational disparities in the third world countries as compared to the developed and privileged countries. Similarly, power structures have been found functional in every sphere of life and are decided by the institutions which hold the utmost power. Racism has also been revealed in the text. Ethnicity, race, color, culture and language have been found superiority over all the other ethnicities, cultures, races and languages.

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6

GC, Saroj. "The Equation of Iconography of Cracking Bodies in Bapsi Sidhwa's Cracking India." Literary Studies 33 (March 31, 2020): 93–101. http://dx.doi.org/10.3126/litstud.v33i0.38064.

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Lenny, a young Parsi girl coming of age at the time of Partition and independence, in Sidhwa’s novel Cracking India, says “there is no space for us in Queen’s Garden”. She basically refers to the literal space— the lack of space to accommodate herself and other friends in the Garden, for it is being crowded because of increasing communal violence. However, Lenny’s literality of questioning the space cannot be taken for granted. This voice of the innocent, Lenny triggers prominent thematic content in social-cultural context of Partition. If her search for space is seen in broad spectrum of Partition violence of 1947 in India, she as representative of both female figures and the neutral and the marginalized people, is seeking more significant space in context of Partition violence; it is a search for the space for female in nationalist discourse. The search, by the same token, corresponds with the objective and the rhetoric of Sidhwa— questioning the historiography of nationalist discourse. Looking from this perspective, space is not just literal one. Additionally, the “Queen’s Garden” becomes metonymic manifestation of the project of empire, or cultural mission of colonization, and the subsequent consequence, nationalism.

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7

Mourya, Sapna. "Diminishing Voice and Consciousness: An Analysis of the Fiction of Bapsi Sidhwa." DJ Journal of English Language and Literature 1, no. 2 (2016): 32–35. http://dx.doi.org/10.18831/djeng.org/2016021006.

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8

Singh, Sujala. "Postcolonial children representing the nation in Arundhati Roy, Bapsi Sidhwa and Shyaaa Selvadurai." Wasafiri 19, no. 41 (2004): 13–18. http://dx.doi.org/10.1080/02690050408589879.

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9

Shamim Akhter. "Towards Cultural Clash and Hybridity, An Analysis of Bapsi Sidhwa’s An American Brat." sjesr 3, no. 3 (2020): 22–34. http://dx.doi.org/10.36902/sjesr-vol3-iss3-2020(22-34).

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Culture is a way of life that takes into its jurisdiction to all experiences of life and social associations. Culture receives variations over time. Similarly, the culture of the Sub-continent is altered with the arrival of the English here. That is why the Literature of this area is called Post-colonial literature. Cross-Culturalism is also a part of post-colonial theory. Its chief aim is to analyze the morphological organization which takes to the origination of the conception. Culturalism indicates the tractability of the self to absorb in the transmission and understanding of spoken and written indications and to react accurately and suitably. The ‘cross’ in cross-culturalism designates the crossing of the remotest barriers from one make to another. It also reveals the constant growth of borders. People migrate to other countries, lead life by absorbing the culture of that country but they experience problems regarding language and their own culture. The undertaken research aims to reveal the cross-cultural experiences keeping in view Sidhwa’s (1994) ‘An American Brat’. Sidhwa (1994), explores the differences of cultures that existed between East and West by introducing the character of Feroza. Feroza belongs to Pakistan and goes to America. She finds the culture of America different from the culture of her native country. The undertaken research is an attempt to reveal the description of cultural differences and hybridity through the character of Feroza.

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10

Khan, Hashim, Khalid Azim Khan, and Muhammad Umer. "A Psychological Exegesis of Displacement in Bapsi Sidhwa's Novel The Bride: A Sociolinguistic Analysis." Global Social Sciences Review VI, no. I (2021): 373–82. http://dx.doi.org/10.31703/gssr.2021(vi-i).38.

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This reports the psychological perspective of displacement in the English Pakistani novel The Bride (also published as The Pakistani Bride), written by a Pakistani American novelist Bapsi Sidhwa. This is a sociolinguistic study with the employment of Close Reading (CR) and Systematic Functional Linguistics (SFL). The study involves social, psychological and semantic aspects with the aim to present the psychological impact of displacement on the personal and social life of the characters. Close-Reading provides the analysis of the novel and the author. Systematic Functional Linguistics provides context and semantics as tools to analyze the historical and conceptual background of the novel. The findings of the study present mixed results, supporting the supposition that displacement affects the psychological state of the characters and disturbs their individual functionality. It partially proves that their social functionality is equally affected. It may be because people are more careful in playing their social roles.

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11

Chambers, Claire. "‘The heart, stomach and backbone of Pakistan': Lahore in novels by Bapsi Sidhwa and Mohsin Hamid." South Asian Diaspora 6, no. 2 (2014): 141–59. http://dx.doi.org/10.1080/19438192.2014.912463.

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12

Malik, Shamsa, and Nadia Anwar. "Female Corporeality and the Sublimation of Pain: A Study of The Pakistani Bride by Bapsi Sidhwa." NUML journal of critical inquiry 18, no. II (2021): 39–58. http://dx.doi.org/10.52015/numljci.v18iii.130.

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This study explores in detail the crisis of female corporeality and how the self sublimates the resultant pain into psychological empowerment. Pakistani women have long been viewed as having no space for themselves. They could not master their choices or muster up courage to fight for the fulfillment of their desires. Similarly, the female characters in Bapsi Sidhwa’s novel The Pakistani Bride (1990) appear to be oppressed and marginalized entities, dependent on men for their socio-economic needs. Yet, this research argues that their corporeal pain transforms into a psycho-emotional haven providing them a space of their own to think and make their own decisions. This specific strand has been a neglected area of research in the Sub-continental context. The research design used in this study is qualitative while the textual analysis is used as a method to analyze the data. The research pursues feminist literary standpoint theory posited by bell hooks (2004) in the postcolonial feminist context, while the Foucauldian (1979) concept of “Panopticism” (p. 195) and “Docile Body” (p. 135) are threaded to highlight the concept of complete physical and mental surveillance of the autonomous body/person in order to investigate the shift of gender/power roles from male hegemony to female empowerment.

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13

Ali, Arshad, Athar Rashid, and Ameer Sultan. "Oppression of Women in Pakistani Society: A Corpus-Based Study of Patriarchy in Sidhwa's The Pakistani Bride." Global Language Review V, no. III (2020): 61–67. http://dx.doi.org/10.31703/glr.2020(v-iii).07.

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This paper deals with a corpus-based analysis of patriarchy in The Pakistani Bride, a novel written by Bapsi Sidhwa. The primary concern of the study is the adjectives used for the sketching of the Pakistani patriarchal society. Computer technology is widely used these days for the corpus analysis of literary texts such as novels, plays, poetry, etc. For this study, the text of the novel was collected from the internet and used for the corpus compilation. The corpus was analyzed using a corpus tool, AntConc. All the adjectives used in the text were analyzed and explained, highlighting the theme of patriarchy in the novel. The findings of the study suggest that patriarchy is a major theme of this novel, and adjectives play a crucial role in the description of gender discrimination, social constraints, and oppression of women.

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14

Mukherjee, Sayan. "Dark Portrayal of Gender: A Post-colonial Feminist Reflection of Bapsi Sidhwa’s The Pakistani Bride and The Ice-candy Man." History Research Journal 5, no. 5 (2019): 81–88. http://dx.doi.org/10.26643/hrj.v5i5.7919.

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The portrayals of women by fiction writers of Indian sub-continent can be seen in the context of postcolonial feminism. Sidhwa’s novels may be a part of postcolonial fiction, which is fiction produced mostly in the former British colonies. As Bill Ashcroft suggests in The Empire Writes Back, the literatures produced in these areas are mostly a reaction against the negative portrayals of the local culture by the literatures produced in these areas are mostly a reaction against the negative portrayals of the local culture by the colonizers. About the role of postcolonial literature with respect to feminism, Ashcroft writes, “Literature offers one of the most important ways in which these new perceptions are expressed and it is in their writings and through other arts such as paintings sculpture, music, and dance that today realities experienced by the colonized peoples have been most powerfully encoded and so profoundly influential.” Indian sub-continent fiction is the continuation and extension of the fiction produced under the colonial rulers in undivided India. As such it has inherited all the pros and cons of the fiction in India before the end of colonial rule in Indo-Pak. Feminism has been one part of this larger body of literature. Sidhwa has portrayed the lives of Pakistani women in dark shades under the imposing role of religious, social, and economic parameters. These roles presented in The Pakistani Bride and The Ice-Candy Man are partly traditional and partly modern – the realities women face.

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15

K., Anukala. "Deplorable Condition of Women and Patriarchal Domination in Bapsi Sidhwa’s The Pakistani Bride." SMART MOVES JOURNAL IJELLH 8, no. 5 (2020): 134. http://dx.doi.org/10.24113/ijellh.v8i5.10595.

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Parsi writers have contributed a lot to Indian English Literature. The Indian Parsi novelists express their feelings in the form of art. The novelists reflect the psychological dilemma of the minority community and its identity crisis through their works. Being a Parsi writer, Bapsi Sidhwa sees a kind of mental migration when she hybrids from her native land, and pours her feelings and thoughts in to her novels. She is known for her exploration of women’s inner psyche who aspire to live in modernity, inept to break traditional quality intrinsic in them. Most of her writings contain a pinch of migration and male dominance taste when one chews them. The expatriate writers face multi-cultural situation which merges with their personal anguish due to prejudice. They project the cultural confusion and confrontation of a multi-racial society. The quest for identity, aspiration for belongingness and love for native land is found as a part of non-erasable conscious in all expatriate writers. This paper reveals the socio-cultural background and the authoritative patriarchal Pakistani society in the novel The Pakistani Bride The novel portrays how the institution of marriage and patriarchy deplores and represses an orphaned girl’s self-identity. It also pinpoints the problems of a little girl Zaitoon as an alien in an alien land or culture. It enforces deportation as a pathway to sculpt for belongingness of her ‘self’. At the end, Zaitoon succeeds by rejecting the alien culture and tradition.

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16

Ilame, Veena R. "Bapsi Sidhwa's Water: Pangs of Widowhood." International Journal of English Literature and Social Sciences 5, no. 4 (2020): 921–25. http://dx.doi.org/10.22161/ijels.54.13.

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17

Gul, Hina, Rohimmi Noor, and Hardev Kaur Jujar Singh. "Hybridity in Bapsi Sidhwa’s an American Brat." 3L The Southeast Asian Journal of English Language Studies 22, no. 1 (2016): 141–52. http://dx.doi.org/10.17576/3l-2016-2201-11.

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18

Mercanti, Stefano. "Displacing Androcracy: Cosmopolitan Partnerships in Bapsi Sidhwa’s Water." Cosmopolitan Civil Societies: An Interdisciplinary Journal 3, no. 3 (2011): 162–75. http://dx.doi.org/10.5130/ccs.v3i3.2293.

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Set against the backdrop of Gandhi’s Freedom Movement, Water pushes the boundaries of India’s male-dominant cultural narratives beyond patriarchal predicaments by questioning the religious tradition and the oppressive constraints imposed on Hindu widows. This paper aims to show how Sidhwa’s characters move toward more caring and life-enhancing scenarios by portraying relationships of mutual support in which human beings give evidence of ‘other’ possible patterns of construction of the self and forms of co-existence, thus overcoming the rigid discourses imposed by dominator hierarchies.

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19

Butt, Amina Ghazanfar, and Bahramand Shah. "Third World Tapestries in the US: Allende and Sidwa - A Comparative Study." Global Language Review I, no. I (2016): 1–10. http://dx.doi.org/10.31703/glr.2016(i-i).01.

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The United States of America serves as a unique site for the literary world of contesting cultures due to the immigrant writers whose spirit of quest pulled them to this terra firma, away from their homelands. These exiled writers reside in the US but their native lands remain the thematic concern of their works. This study critically explores and investigates fictional accounts of two contemporary diaspora authors, i.e. Isabel Allende and Bapsi Sidwa. These female authors from the third world countries present subversive female characters both in the diasporic setting of the United States and in their native locations. Sidwa and Allende create characters who resist the native patriarchal structures of the third world homelands and establish their individual identities in the first world metropolitan.

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20

Ahn, Hakyoung. "Queer eyes and gendered violence in Bapsi Sidhwa’s Cracking India." Journal of Postcolonial Writing 55, no. 5 (2019): 602–13. http://dx.doi.org/10.1080/17449855.2019.1627570.

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Williams, Sebastian. "Silence and Mediation: Narrative Form in Bapsi Sidhwa’s Cracking India." South Asian Review 40, no. 1-2 (2019): 20–33. http://dx.doi.org/10.1080/02759527.2019.1572285.

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22

Ilyas, Muhammad. "Cross-Cultural Politeness Perspective of Bapsi Sidhwa’s Novel “An American Brat“." Pakistan Social Sciences Review 4, no. III (2020): 871–81. http://dx.doi.org/10.35484/pssr.2020(4-iii)61.

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23

Nawaz, Muhammad. "Camouflage Personae: A Case Study of Bapsi Sidhwa’s ‘The Pakistani Bride’." International Journal of English Literature and Social Sciences 4, no. 3 (2019): 678–86. http://dx.doi.org/10.22161/ijels.4.3.20.

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DR.TANU GUPTA, INDERJOT KAUR,. "PORTRAYAL OF POWER DYNAMICS IN BAPSI SIDHWA’S NOVEL ‘THE PAKISTANI BRIDE’." Psychology and Education Journal 58, no. 1 (2021): 5105–10. http://dx.doi.org/10.17762/pae.v58i1.2062.

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This research paper spotlights Michel Foucault’s concept of power in BapsiSidhwa’s Novel ‘The Pakistani Bride’.The paper draws our attention to the fact that ‘power is everywhere’ and ‘comes from everywhere’ as stated by theFrench Postmodernist- Michel Foucault. The work will portray that it is the power that controls one's brain, body,conduct, and the choices that one makes. The accepted practices and norms are the result of power. The paper exhibitsthe traces of power concept especially the normalizing power in the novel ‘The Pakistani Bride’ and how it is used asa form of social control by taking few incidents from the novel.

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25

Begum, Salma. "Partition through The Subaltern Lenses in Bapsi Sidhwa’s The Ice Candy Man." International Journal of English Literature and Social Sciences 36, no. 6 (2018): 1232–35. http://dx.doi.org/10.22161/ijels.3.6.42.

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26

Jaidka, Manju. "Hyphenated Perspectives on the Cracking of India: Bapsi Sidhwa's Ice-Candy-Man." South Asian Review 25, no. 2 (2004): 43–50. http://dx.doi.org/10.1080/02759527.2004.11932343.

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27

Adil, Umber. "Gender and Sexuality in Bapsi Sidhwa’s The Pakistani Bride: An Analytical Study." PAKISTAN LANGUAGES AND HUMANITIES REVIEW 5, no. II (2021): 16–26. http://dx.doi.org/10.47205/plhr.2021(5-ii)1.2.

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28

Riaz, Wajid, Shaista Malik, and Bakht Rahman. "Quest for Identity in Bapsi Sidhwa’s An American Brat: A Postcolonial Perspective." Liberal Arts and Social Sciences International Journal (LASSIJ) 1, no. 1 (2017): 32–40. http://dx.doi.org/10.47264/idea.lassij/1.1.4.

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Diasporic dislocation due to transcending boundaries and its consequences is a much-focused issue in postcolonial literature. All those writers who are living in a foreign culture have faced this issue. Therefore, the clash between the indigenous and the foreign cultures splits their personalities and they search for their identity. The present research is intended to explore the implicit optimism in diasporic dislocation and its consequences in Bapsi Sidhwa’s An American Brat (2012). This is a qualitative research using an eclectic approach, which is the combination of Edward Sarian and Homi K Bhabha frameworks. The results show that identity crisis is a pertinent concept in diasporic literature and the protagonist in the novel under discussion goes certain transformations. In this process, the heroin of the novel faces a dislocation and a cultural crisis in terms of her cultural identity. She could not assimilate a foreign culture completely due to her indigenous cultural roots to apply Said’s terminology.

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Wahla, Mahin, and Mamona Mamona. "When I Raised My Eyes Again: Women’s Journey to gain Power In Sidhwa’s Ice-Candy Man." Journal of English Language and Literature 8, no. 1 (2017): 590–94. http://dx.doi.org/10.17722/jell.v8i1.325.

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The aim of the present study is to show the women’s journey to gain power in Bapsi Sidhwa’s novel Ice-Candy Man. This will be done by showing their dual representation in the novel in the light of Feminist Theory. The study will first show how the women are victims of patriarchal oppression, subjugation, marginalization and sexual exploitation in the novel, and then it will be described that how they are not entirely victim. This will be done by showing their strength to come out of that situation of victimization to gain power and assert their independent identity.

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30

Wang, Eunchull. "Violence of the Community on the Subaltern: The Widow Village in Bapsi Sidhwa’s Water." Hankuk University of Foreign Studies Literature Studies, no. 76 (November 30, 2019): 115–40. http://dx.doi.org/10.22344/fls.2019.76.115.

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한재환. "A Critique of British Imperialism in Bapsi Sidhwa's Cracking India: Nation, Religion, and Women." English & American Cultural Studies 14, no. 2 (2014): 287–310. http://dx.doi.org/10.15839/eacs.14.2.201408.287.

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Hai, Ambreen. "Border Work, Border Trouble: Postcolonial Feminism and the Ayah in Bapsi Sidhwa's Cracking India." MFS Modern Fiction Studies 46, no. 2 (2000): 379–426. http://dx.doi.org/10.1353/mfs.2000.0028.

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Gravley-Novello, Lori. "Dangerous Crossings in Bapsi Sidhwa's Ice-Candy-Man (Cracking India) and An American Brat." South Asian Review 18, no. 15 (1994): 81–93. http://dx.doi.org/10.1080/02759527.1994.11932172.

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Shah Faisal Ullah, Dr. Ihsan Ullah Khan, and Dr. Abdul Karim Khan. "Power and Gender Issues in Sidhwa’s The Pakistani Bride: A Critical Discourse Analysis." sjesr 4, no. 1 (2021): 240–46. http://dx.doi.org/10.36902/sjesr-vol4-iss1-2021(240-246).

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This critical discourse study explores power and gender issues discursively constructed in Bapsi Sidhwa’s The Pakistani Bride. The study aims to examine gender issues in the tribal patriarchal social system in Pakistan. The novel understudy critically explored the abuse of power in a patriarchal society. Lazar’s concept of Feminist critical discourse analysis and Fairclough’s approach to critical discourse analysis has been chosen to examine the main issues faced by women in remote areas of Pakistan. Fairclough’s (1989) model has been adopted as a method for the analysis of the selected excerpts taken from the text of the novel. The analysis of the text has been made on the ground to explore women's marginalization, patriarchal hegemony, and power exercise in Pakistan’s remote areas.

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35

Rehman, Muhammad Shakil ur, and Dr Abdul Hamid Khan. "Impact of Multicultural Diversity on the Gender Stereotyping in Bapsi Sidhwa’s The Pakistani Bride through the Deconstructive Perspective." Issue-2 04, no. 02 (2020): 358–75. http://dx.doi.org/10.36968/jpdc-v04-i02-19.

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The article analyzes the impact of multicultural fictional representation of the two female characters on the gender stereotyping in Bapsi Sidhwa’s The Pakistani Bride (1990) by applying Judith Butler’s gender approach. The novelist (1938) is a distinguishing Anglophone, post-colonial and diaspora writer in South Asia (Suleri, 2001) who is known to be the pioneer of Pakistani novel in English. Sidhwa’s portrayal of different cultural milieu in the novel under study is to highlight the impact on gender identification through the analysis of the performativity of the two brides, Zaitoon and Carol. The first lady, one of the key characters, confronts and challenges the tribal gender norms of a Pakistani society and the second bride mirroring of an American culture projecting of a diverse identification. The multicultural contextual background of the novel leads the debate to analyze how different gender roles are performed by each of the brides to support the research contention that gender is wrought not by sexual categorization but by socio-cultural stereotyping. Therefore, the cultural differences in the book necessarily require fluid shades of gender identification accordingly. It is the targeted objective of the research framework applied by the study that gender is an action, it is a fluid and instable feature as has been manifested through the performance of the focused characters in the novel.

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36

Allen, Diane S. "Reading the Body Politic in Bapsi Sidhwa's Novels: The Crow Eaters, Ice-Candy Man and An American Brat." South Asian Review 18, no. 15 (1994): 69–80. http://dx.doi.org/10.1080/02759527.1994.11932171.

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37

Dora-Laskey, Prathim-Maya. "Bodies as Borderwork: From Cartographic Distance to Cosmopolitan Concern in Bapsi Sidhwa's Ice-Candy-Man and Amitav Ghosh's The Shadow Lines." South Asian Review 36, no. 3 (2015): 33–49. http://dx.doi.org/10.1080/02759527.2015.11933032.

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38

Jadeja, Kuldipsinh D. "THE PARTITION OF INDIA AND ITS REFLECTIONS IN KHUSHWANT SINGH’S TRAIN TO PAKISTAN AND BAPSI SIDHWA’S ICE CANDY MAN: A COMPARATIVE STUDY." HOLOS 3 (July 24, 2015): 415. http://dx.doi.org/10.15628/holos.2015.2814.

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Shona Smith , Devi K, Shona Smith ,. Devi K. "Womb: The Acknowledged Touch Stone for ‘Womanhood’ As Portrayed in Bapsi Sidhwa’s the Pakistani Bride, Khushwant Singh’s Train to Pakistan and Osho’s the Book of Woman." International Journal of English and Literature 7, no. 4 (2017): 145–50. http://dx.doi.org/10.24247/ijelaug201718.

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Katariya, Archana, and Priyanka Chaudhary. "The Transformation of Ice-Candy-Man: Account of Partition Trauma in Cracking India." Pertanika Journal of Social Sciences and Humanities 28, no. 4 (2020). http://dx.doi.org/10.47836/pjssh.28.4.26.

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This article aims to unveil the capricious transformation of the key figure, Ice-Candy-Man (named Dilnawaz) and the riotous traumatic impact of the Partition of India on his personality in Cracking India. The most arousing, poignant, efficacious figure Ice-Candy-Man of Bapsi Sidhwa’s magnum opus Cracking India traps the mind of the readers. Sidhwa, the original mark and a victim of the Partition in 1947, had sensed the brutal incidents which impaled her heart with pathos and enforced her to pen it down by presenting vivacious, colorful characters with autobiographical touches. The Ice-Candy-Man appears with a different disguise each time. Why did Sidhwa characterize him in such a specific and dynamic manner? His gestures, speech and even his transition stages and his every next footstep are the symbols and metaphors of the changing society during the traumatic events of Partition—they denote how an individual turns his course of life. His act of transformation is the core to unlocking Sidhwa’s magical world. Without analyzing the Ice-Candy-Man, all endeavors to interpret Sidhwa’s messages are futile.

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"Making up with Painful History. The Partition of India in Bapsi Sidhwa's Work: Bapsi Sidhwa interviewed by Isabella Bruschi." Journal of Commonwealth Literature 43, no. 3 (2008): 141–49. http://dx.doi.org/10.1177/0021989408095243.

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Olive, Jenn. "Witnessing gendered testimony: Reader ethics in Bapsi Sidhwa’s Cracking India." Journal of Commonwealth Literature, May 25, 2020, 002198942092033. http://dx.doi.org/10.1177/0021989420920337.

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Much of Cracking India’s scholarship focuses on how the text provides a representation of gendered trauma during Partition. These analyses, however, overlook the reader’s role, which minimizes literary works to analyzable objects rather than interactive opportunities. Following the work of postcolonial trauma scholars such as Steph Craps, Abigail Ward, and Jay Rajiva, I argue that postcolonial trauma narratives are crucial spaces of testimony in which the ongoing traumatic effects of colonialism intersect with reader engagement. Using Dori Laub’s trauma interview model, I examine how Bapsi Sidhwa uses the narrative techniques of perspective, time, and presence in Cracking India to implicate the reader as a witness in gendered postcolonial trauma affecting women. In pairing the examination of how narrative technique engages the reader as a witness with current scholarship on gender in Sidhwa’s novel, I show how such consideration of the reader speaks to how gendered violence contributes to postcolonial identity formation over time.

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Agrawal, Sudhir Kumar, and Qamar Alam. "The New Woman In The Novels Of Bapsi Sidhwa Struggles and Challenges." International Journal of Innovative Research and Growth 6, no. 4 (2018). http://dx.doi.org/10.26671/ijirg.2018.4.6.102.

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"Mimetic Representation of Female Characters in ‘Their Language of Love’ by Bapsi Sidhwa." Journal of Literature, Languages and Linguistics, March 2020. http://dx.doi.org/10.7176/jlll/66-10.

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"An Intersectional Feminist Reading of Bapsi Sidhwa's Water." University of Chitral Journal of Linguistics and Literature, March 26, 2021, 43–55. http://dx.doi.org/10.33195/jll.v4iii.204.

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Intersectionality has been recognized and widely taken by interdisciplinary fields that include Cultural studies, American studies, and Media studies to demonstrate a range of social issues. It focuses on the experiences of people in a different social and political context. The intersectional framework confronts significant social division axes that include race, class, gender, and disability that function together and influence each other. These social axes operate the power structures of a particular society that can cause inequality and discrimination. In literary studies, women's representation is no more confined to European and American academic writings. Within the feminist framework, the South Asian fiction writers also demonstrate a feminist approach in their works. Pakistani authors have indicated religion's exploitation as one of the central intersectional tropes in their literary work. Bapsi Sidhwa is one of the prominent feminist voices from Pakistan in diasporic English Literature. One of her novels, Water (2006), is based on Deepa Mehta's award-winning film, explores the life of the marginal and subaltern Hindu widows in India. The novel provides an insight into the intersectional nature of the Indian Hindu widows in a patriarchal society of a subcontinent where different power domains hold and impose dominant hierarchies. The paper's objective is to highlight the intersection of religion, gender, caste and politics against the backdrop of the Indian anti-colonial movement. It shows how power relations can manipulate cultural norms and use religion as a powerful tool to establish its hegemonic control over these marginalized widows who suffer as silent victims.

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"Borrowing As A Tool To Fill The Ideological Thoughts: The Role Of Code-Mixing In An American Brat By Bapsi Sidhwa And The Escape By Qaisra Shiraz." University of Chitral Journal of Linguistics and Literature, 2019. http://dx.doi.org/10.33195/jll.v3iii.131.

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This research article highlights the temperament, inference, scope, and motives of code-mixing in Pakistani English works. One novel from Pakistani English novels namely, An American Brat by Bapsi Sidhwa, and one short story namely, The Escape by Qaisra Shehraz are being selected as an illustration of this reading. In this novel and short story, the writers have already dealt with the characteristics of postcolonialism. English language and literature pierced into the privileged civilizations of the sub-continent, after the end of British Imperialism. Pakistani writers in English are the best interpreter of the post-colonial communal language. In this study, I have hit upon code-mixing in English works written by Pakistani authors to a bigger echelon. These works are paragons of arts and the unbelievable mixture of rhetorical and fictitious study. In these works, the writers have not abased the confined diversities. They have tinted the value of Pakistani English in order to achieve the chatty desires of native people. These borrowings from the native languages are used to fill the lexical fissures of ideological thoughts. The reason for these borrowings is not to represent the English as a substandard assortment. Through the utilization of native words, we conclude that the significance of native languages has been tinted to question mark the dialect as well. The words of daily use also have an area of research for English people without having any substitute in English. That’s why in English literature innovative practices and ideas of code-mixing have been employed.

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"Borrowing As A Tool To Fill The Ideological Thoughts: The Role Of Code-Mixing In An American Brat By Bapsi Sidhwa And The Escape By Qaisra Shiraz." University of Chitral Journal of Linguistics and Literature 3, no. II (2020). http://dx.doi.org/10.33195/uochjll/3/ii/06/2019.

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This research article highlights the temperament, inference, scope, and motives of code-mixing in Pakistani English works. One novel from Pakistani English novels namely, An American Brat by Bapsi Sidhwa, and one short story namely, The Escape by Qaisra Shehraz are being selected as an illustration of this reading. In this novel and short story, the writers have already dealt with the characteristics of postcolonialism. English language and literature pierced into the privileged civilizations of the sub-continent, after the end of British Imperialism. Pakistani writers in English are the best interpreter of the post-colonial communal language. In this study, I have hit upon code-mixing in English works written by Pakistani authors to a bigger echelon. These works are paragons of arts and the unbelievable mixture of rhetorical and fictitious study. In these works, the writers have not abased the confined diversities. They have tinted the value of Pakistani English in order to achieve the chatty desires of native people. These borrowings from the native languages are used to fill the lexical fissures of ideological thoughts. The reason of these borrowings is not to represent the English as a substandard assortment. Through the utilization of native words, we conclude that the significance of native languages has been tinted to question mark the dialect as well. The words of daily use also have an area of research for English people without having any substitute in English. That’s why in English literature innovative practices and ideas of code-mixing have been employed.

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"Borrowing As A Tool To Fill The Ideological Thoughts: The Role Of Code-Mixing In An American Brat By Bapsi Sidhwa And The Escape By Qaisra Shiraz." University of Chitral Journal of Linguistics and Literature, 2019. http://dx.doi.org/10.33195/jll.v3iii.131.

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Abstract:

This research article highlights the temperament, inference, scope, and motives of code-mixing in Pakistani English works. One novel from Pakistani English novels namely, An American Brat by Bapsi Sidhwa, and one short story namely, The Escape by Qaisra Shehraz are being selected as an illustration of this reading. In this novel and short story, the writers have already dealt with the characteristics of postcolonialism. English language and literature pierced into the privileged civilizations of the sub-continent, after the end of British Imperialism. Pakistani writers in English are the best interpreter of the post-colonial communal language. In this study, I have hit upon code-mixing in English works written by Pakistani authors to a bigger echelon. These works are paragons of arts and the unbelievable mixture of rhetorical and fictitious study. In these works, the writers have not abased the confined diversities. They have tinted the value of Pakistani English in order to achieve the chatty desires of native people. These borrowings from the native languages are used to fill the lexical fissures of ideological thoughts. The reason for these borrowings is not to represent the English as a substandard assortment. Through the utilization of native words, we conclude that the significance of native languages has been tinted to question mark the dialect as well. The words of daily use also have an area of research for English people without having any substitute in English. That’s why in English literature innovative practices and ideas of code-mixing have been employed.

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"Borrowing As A Tool To Fill The Ideological Thoughts: The Role Of Code-Mixing In An American Brat By Bapsi Sidhwa And The Escape By Qaisra Shiraz." University of Chitral Journal of Linguistics and Literature, June 1, 2020, 56–70. http://dx.doi.org/10.33195/jll.v3iii.187.

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This research article highlights the temperament, inference, scope, and motives of code mixing in Pakistani English works. One novel from Pakistani English novels namely, An American Brat by Bapsi Sidhwa and one short story namely, The Escape by Qaisra Shehraz are being selected as an illustration of this reading. In this novel and short story the writers have already dealt with the characteristics of post colonialism. English language and literature pierced into the privileged civilizations of the sub-continent, after the end of British Imperialism. Pakistani writers in English are the best interpreter of the post-colonial communal language. In this study, I have hit upon code mixing in English works written by Pakistani authors to a bigger echelon. These works are paragons of arts and the unbelievable mixture of rhetorical and fictitious study. In these works the writers have not abased the confined diversities. They have tinted the value of Pakistani English in order to achieve the chatty desires of native people. These borrowings from the native languages are used to fill the lexical fissures of ideological thoughts. The reason of these borrowings is not to represent the English as substandard assortment. Through the utilization of native words we conclude that the significance of native languages has been tinted to question mark the dialect as well. The words of daily use also have an area of research for English people without having any substitute in English. That’s why in English literature innovative practices and ideas of code-mixing have been employed.

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"Analysis of Existential Perspectives in Bapsi Sidhwa’s Water." University of Chitral Journal of Linguistics and Literature, November 30, 2020, 52–63. http://dx.doi.org/10.33195/jll.v4ii.211.

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he great philosopher Jean-Jacques Rousseau asserts, “Man is born free, but he is everywhere in chains”. It is a fact, since the very beginning, humans have always been captives in the hands of their cultures, religions, laws, and norms. These constraints always confine human freedom. . Consequently, these ever injustices with humans pushed the philosophers of the 20th century to raise their voices against such injustices which snatch humans’ freedom. As a result, the Existentialist movement came about and started suggesting humans get freedom from all constraints in society. This research aimed to analyze the dominant perspectives of Existentialism in Bapsi Sidwa’s novel. The researcher had to analytically study existentialism in the novel and to study the contents of the novel under study through the lens of existentialist theory. The method in this study was qualitative in nature. The researcher has referred to the instances from the novel to bring forward the underlying theme in the novel. The text of the novel was taken by the researcher as a sample. The researcher has found that the novel is about the wretched lives of widows in the traditional Brahminical societies in India. Following their beliefs and traditions the traditional Brahminical societies, mal-treat their widows, and snatch their freedom even in modern times. Moreover, in the novel, the researcher discerned, that not only widows, women, but also men are doomed to sufferings, miseries, and traumas in the names of moribund, and obsolete norms and beliefs in such traditional societies.

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