To see the other types of publications on this topic, follow the link: Partition of India.
Journal articles on the topic 'Partition of India'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Partition of India.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Bhatti, Muhammad Nawaz. "Politics of Water Resource Management in the Indus River Basin: A Study of the Partition of Punjab." Liberal Arts and Social Sciences International Journal (LASSIJ) 4, no. 2 (November 14, 2020): 60–70. http://dx.doi.org/10.47264/idea.lassij/4.2.6.
Full textAbstract:
The British Government of India divided the Muslim majority province of Punjab into Eastern and Western Punjab. But the partition line was drawn in a manner that headworks remained in India and irrigated land in Pakistan. The partition of Punjab was not scheduled in the original plan of the division of India. Why was it partitioned? To answer this question, the study in the first instance tries to explore circumstances, reasons, and conspiracies which led to the partition of Punjab which led to the division of the canal irrigation system and secondly, the impact of partition on water resource management in the Indus River Basin. Descriptive, historical, and analytical methods of research have been used to draw a conclusion. The study highlights the mindset of Indian National Congress to cripple down the newly emerging state of Pakistan that became a root cause of the partition of Punjab. The paper also highlights why India stopped water flowing into Pakistan on 1st April 1948 and the analysis also covers details about the agreement of 4th May 1948 and its consequences for Pakistan.
2
Abdullatif, Noor Isa, and Isra Hashim Taher. "The Influence of the Partition on the Indian Family in Anita Desai's Clear Light of Day." Al-Adab Journal 3, no. 137 (June 15, 2021): 51–66. http://dx.doi.org/10.31973/aj.v3i137.1667.
Full textAbstract:
Anita Desai's Clear Light of Day (1980) is a partition novel which depicts the influence of the Partition between India and Pakistan on the unity of the Indian family. In 1947, India witnessed a civil war which led to partitioning it into two countries along religious lines. These events coincided with the end of the British rule in India. As a result of that, the Indian individual started questioning his real identity. During the period (1947-1970), India witnessed dramatic social, political, economic changes and transformations In her sixth novel Clear Light of Day, Anita Desai studies the impact of the Partition on the country and on the personal lives of the Indian individuals. The novel is precisely a depiction of family disintegration which parallels the disintegration of India under the Partition circumstances. The aim of the study is to investigate the influence of the Partition on the Indian families which survive the civil wars between the Hindus and the Muslims. Also the study tackles the role of women in the Indian society and the influence of the western principles on them.
3
Singh, Reshma. "Partition and Train to Pakistan." Praxis International Journal of Social Science and Literature 6, no. 4 (April 25, 2023): 74–79. http://dx.doi.org/10.51879/pijssl/060410.
Full textAbstract:
The independence of India and Pakistan paved the way for the biggest migration history of human civilizations. It carried with itself the bloody legacy of partition which made thousands of people homeless and ruined their destinations. The marked the communal violence and thereafter gave way to numbers of riots in India where, in the name of religion people became assassinators of each other. The harmony of fraternity that the country was preserving was kept at a stake and humanity got murdered. Khuswant Singh’s novel “Train to Pakistan” gives the glimpses of the horror keeping the partition scenes at the backdrop. It is a multilayered novel, depicting religious perspectives, violence, communal hatred, corruption and women’s position. It has a sense of post-colonialism anxiety and through the characters Singh has also mapped out the sense of subalternity that the Indian felt. From the feminist approach it deals with the condition of women and how their body became the matter of subjugation under patriarchal domination. It also deals with the psychological perspective of the colonized class as a victim of “false ideology”. Being a realistic piece of work, the issues that Singh dealt with are still in practice. Though the Constitution of India promotes equality, certain still the riots that India faced bears the example of the genocide and legacy of partition. Keeping with all these, Singh has tried to paint the true spirit of religion and love through some of the characters and holds high the concept of brotherhood and humanity as Jugga, helps to pass the train to Pakistan.
4
Choudhury, Suranjana. "The Box, the Fish, and Lost Homes." Migration and Society 3, no. 1 (June 1, 2020): 259–61. http://dx.doi.org/10.3167/arms.2020.030124.
Full textAbstract:
The Partition of 1947 is a seminal episode in the history of the Indian subcontinent. Partition is still a living reality; it continues to define the everydayness of lives in the partitioned states. Memory is an important topic in the field of Partition Studies: the act of remembering and the subject of remembrance illuminate our understanding of Partition in more ways than one. Personal memories hold special significance in this regard. This article comprises two personal memory pieces on the cascading effects of Partition in individuals’ lives. The first story is a retelling of my grandmother’s experience of displacement and her subsequent relocation in newly formed India. The story brings forth memories associated with her wedding jewelry box, which she brought with her across the border. The second story focuses on the life experiences of my domestic helper, a second generation recipient of Partition memories.
5
Sharma, Shivam. "Partition of India: The Gurdaspur Dispute." Journal of University of Shanghai for Science and Technology 23, no. 07 (July 27, 2021): 1270–78. http://dx.doi.org/10.51201/jusst/21/07271.
Full textAbstract:
The Partition of India was arguably one of the largest Two-way migration in human history. There are several sets of census data and other verified sources which strengthens the argument that the exchange of population since 1947 has caused immense harm to the integrity of the Indian Sub-continent which is beyond repair. The paper discusses a brief history and the sequence of events that lead to the allotment of three out of four tehsil’s of Gurdaspur district to the Indian dominion despite having a majority Muslim population. The importance of Gurdaspur was remarkable for both the dominions and the contested area was earlier assumed to be allotted to Pakistan while a later amendment made it a part of India, which opened routes for a direct pathway to Kashmir. It also discusses the Radcliffe Commission that was appointed to demarcate the two new separate dominions, India, and Pakistan in just eight weeks.
6
Iyengar, Arvind, and Sundri Parchani. "Like Community, Like Language: Seventy-Five Years of Sindhi in Post-Partition India." Journal of Sindhi Studies 1, no. 1 (November 12, 2021): 1–32. http://dx.doi.org/10.1163/26670925-bja10002.
Full textAbstract:
Abstract Since Partition, the Sindhi language in India has frequently been written off by scholars and laypersons alike, citing supposed linguistic corruption, ever-shrinking domains of use, and near-obsolescence in written form. However, census figures have consistently registered an increase in Sindhi speakers in India over the last seven decades. This article argues for a fresh approach to analyzing the journey of Sindhi in post-Partition India to explain this apparent discrepancy. It adopts a language-ecological perspective and evaluates salient grammatical, sociolinguistic, and script-related changes in Indian Sindhi over the last seventy-five years. The article maintains that these changes represent structurally and sociolinguistically plausible adaptations to the language’s ecosystem since Partition. It concludes that, despite a reduction in domains of use, changes in Indian Sindhi, together with an increase in speakers, testify to the language’s survival in India.
7
Zobaer, Sheikh. "Pre-partition India and the Rise of Indian Nationalism in Amitav Ghosh’s 'The Shadow Lines'." Rainbow: Journal of Literature, Linguistics and Cultural Studies 9, no. 2 (October 23, 2020): 156–65. http://dx.doi.org/10.15294/rainbow.v9i2.40231.
Full textAbstract:
The Shadow Lines is mostly celebrated for capturing the agony and trauma of the artificial segregation that divided the Indian subcontinent in 1947. However, the novel also provides a great insight into the undivided Indian subcontinent during the British colonial period. Moreover, the novel aptly captures the rise of Indian nationalism and the struggle against the British colonial rule through the revolutionary movements. Such image of pre-partition India is extremely important because the picture of an undivided India is what we need in order to compare the scenario of pre-partition India with that of a postcolonial India divided into two countries, and later into three with the independence of Bangladesh in 1971. This paper explores how The Shadow Lines captures colonial India and the rise of Indian nationalism through the lens of postcolonialism.
8
Ali, Kamran Asdar, and Tabish Khair. "Unfinished stories of the Partition: Across 75 years." Journal of Commonwealth Literature 57, no. 3 (September 2022): 562–73. http://dx.doi.org/10.1177/00219894221115911.
Full textAbstract:
This conversation between two second cousins born and brought up on different sides of the India/Pakistan border and now, as academics and writers, engaged in examining the Partition, looks at what the tumultuous and tragic events of 1947 have meant for families most obviously impacted by them, and how their impact has unfolded over the past 75 years. Educated, Muslim, Urdu-speaking middle-class families ( ashráf) from North India were sundered by the Partition, and, as they remain divided between the two (later three) countries — unlike the bulk of Hindu refugees from Pakistan, who relocated to India over the next few years — the traces of the Partition can be observed with particular vividness in this large group. The dialogue explores what it meant for post-Partition Indian Muslims to have Pakistani relatives, and how Pakistani immigrants reacted to the home regions of India. It also examines some of the ways in which the division of colonial India continued and continues to shape post-Partition events, such as the creation of Bangladesh or the rise of religious nationalisms. Progressive politics, socio-economic fissures, and related tensions are also examined.
9
Azhar, Dr Darkhasha, and Dilkesh Kumar. "Amrita Pritam’s ‘Pinjar’: A Poignant Depiction of Wrath of Partition on Weaker Sex." International Journal of English Literature and Social Sciences 8, no. 3 (2023): 026–30. http://dx.doi.org/10.22161/ijels.83.4.
Full textAbstract:
In 1947, a ghastly incident occurred in the Indian Sub-continent known as Partition of India under which two new countries India and Pakistan came into existence. And for these countries the incident proved to be the most atrocious and catastrophic incident in human history due to the occurrence of incessant robbery, kidnapping, rape and murder. Since then, Partition of India has been the most gruesome and ugly past of Indian history which puts the nation to shame whenever remembered or discussed. The partition and the associated bloody riots compelled many creative minds to create literary pieces capturing the inhuman acts of murder and brutal slaughter on both sides. The trauma of partition and agony experienced by the people of Indian Sub-continent found its voice in the literature of Partition written by various writers of India, Pakistan and Bangladesh in different languages. While some creations depicted the massacres during the refugee migration, others concentrated on the aftermath of the partition in terms of difficulties faced by the refugees on both sides of the border. Even now, after more than 75 years of partition, works of fiction and films are made that relate to the events of partition. A few literatures describing the human cost of independence and partition are ‘Train to Pakistan’ by Khushwant Singh, ‘Toba Tek Singh’ by Saadat Hassan Manto, ‘Tamas’ by Bhisham Sahni, and ‘Midnight’s Children’ by Salman Rushdi. The present paper deals with the sensitive story picked from a Punjabi novel ‘Pinjar’ written by Amrita Pritam. Amrita is a prominent writer from Punjab who has provided an avid expression of the lives and experiences of women during Partition in many of her poems and novels. Pinjar is an appalling and petrifying story of a Hindu Girl who is kidnapped by a Muslim young man who marries her. In the course of events the girl again gets a chance to meet her family and re-unite which she is compelled to refuse as her parents denied accepting her saying that she has been defiled by a non-Hindu. The novel, in its flow of narration, unfolds the harrowing journey of innocent females whose whole life is rendered shattered due to a single episode called ‘partition’.
10
Reddy, K. Siva. "Partition of the Indian Subcontinent and its Attending Problems: An Analytical Study." International Journal of Management and Development Studies 11, no. 04 (April 30, 2022): 21–32. http://dx.doi.org/10.53983/ijmds.v11n04.004.
Full textAbstract:
The partition of the Indian subcontinent denotes the consequential bifurcation of British India into two autonomous nations, India and Pakistan, during the pivotal year of 1947. This historical partition stands as a seminal juncture, eliciting profound ramifications encompassing both advantageous and detrimental dimensions. The intricate process of partition was intertwined with a constellation of attendant predicaments, such as religious schisms, extensive population migrations and dislocations, intercommunal upheaval, and territorial disputes, several of which endure as persistent influences exerting their impact upon the region's contemporary trajectory.
11
PURUSHOTHAM, SUNIL. "Federating the Raj: Hyderabad, sovereign kingship, and partition." Modern Asian Studies 54, no. 1 (July 4, 2019): 157–98. http://dx.doi.org/10.1017/s0026749x17000981.
Full textAbstract:
AbstractThis article explores the idea of federation in late-colonial India. Projects of federation sought to codify the uncodified and fragmented sovereign landscape of the British Raj. They were ambitious projects that raised crucial questions about sovereignty, kingship, territoriality, the potential of constitutional law in transforming the colonial state into a democratic one, and India's political future more broadly. In the years after 1919, federation became a capacious model for imagining a wide array of political futures. An all-India Indian federation was seen as the most plausible means of maintaining India's unity, introducing representative government, and overcoming the Hindu–Muslim majority–minority problem. By bringing together ‘princely’ India and British India, federation made the Indian states central players in late-colonial contestations over sovereignty. This article explores the role of the states in constitutional debates, their place in Indian political imaginaries, and articulations of kingship in late-colonial India. It does so through the example of Hyderabad, the premier princely state, whose ruler made an unsuccessful bid for independence between 1947 and 1948. Hyderabad occupied a curious position in competing visions of India's future. Ultimately, the princely states were a decisive factor in the failure of federation and the turn to partition as a means of overcoming India's constitutional impasse.
12
ALHadidy, Assist Inst Jasim. "The Colonizer-Colonized Relationship and Racism: 'Partition 2007' Movie Analysis." International Journal for Humanities & Social Sciences (IJHS), no. 1 (June 30, 2023): 23–28. http://dx.doi.org/10.69792/ijhs.23.1.4.
Full textAbstract:
This paper deals with analysing the film "Partition" 2007 that portrays the actions of violence and hatred between the two nations, Islamic, from one side, and Sikh and Hinduism, from the other side, during the partition of the Indian subcontinent into India and Pakistan. This kind of film often addresses the problems that are consequences of colonial activities of the European countries on colonized nations. In fact, this hatred is one of the outcomes of British colonialism which was responsible for raising the racism between Muslim and other groups of Hindi society. It is known that analysing a film may deal with one of the following aspects of the author's work: the characters, the theme, the form, and the language. This paper is going to analyse the film 'partition' focusing on the themes mentioned in this film. This analysis will help in understanding the real relationship between Indian people and British, and between Hindus, Sikhs, and Muslims. Moreover, this paper will show the effects of the process of the partition upon the people of India till nowadays. This paper includes an introduction and three sections. In the first section, the writer presents the definitions of some postcolonial terms with their applications in the film. The second introduces India before and after the partition to give the reader more comprehension about the reasons for the partition. Section three includes a summary of the film 'partition' and the analysis of the themes that Vic Sarin addressed in the film. This paper found that the attempts of Britain to create racial segregation among Indian people succeeded in achieving some and failed in other goals.
13
Gilmartin, David. "Partition, Pakistan, and South Asian History: In Search of a Narrative." Journal of Asian Studies 57, no. 4 (November 1998): 1068–95. http://dx.doi.org/10.2307/2659304.
Full textAbstract:
Few events have been more important to the history of modern South Asia than the partition of the subcontinent into India and Pakistan in 1947. The coming of partition has cast a powerful shadow on historical reconstructions of the decades before 1947, while the ramifications of partition have continued to leave their mark on subcontinental politics fifty years after the event.Yet, neither scholars of British India nor scholars of Indian nationalism have been able to find a compelling place for partition within their larger historical narratives (Pandey 1994, 204–5). For many British empire historians, partition has been treated as an illustration of the failure of the “modernizing” impact of colonial rule, an unpleasant blip on the transition from the colonial to the postcolonial worlds. For many nationalist Indian historians, it resulted from the distorting impact of colonialism itself on the transition to nationalism and modernity, “the unfortunate outcome of sectarian and separatist politics,” and “a tragic accompaniment to the exhilaration and promise of a freedom fought for with courage and valour” (Menon and Bhasin 1998, 3).
14
Sengupta, Debjani. "The dark forest of exile: A Dandakaranya memoir and the Partition’s Dalit refugees." Journal of Commonwealth Literature 57, no. 3 (September 2022): 520–31. http://dx.doi.org/10.1177/00219894221115908.
Full textAbstract:
The Partition of India in 1947 has often been studied through the lenses of territoriality, communal identity, and the high nationalist politics of the attainment of the two nation-states of India and Pakistan. However, the history of nation-making is inextricably linked with the account of Dalit communities in divided Bengal, their aspirations and arrival in West Bengal, and their subsequent exile outside the newly formed state to a government-chosen rehabilitation site called Dandakaranya in central India. From the 1950s, the Dalit population of East Pakistan began migrating to West Bengal in India following their leader Jogendra Nath Mandal who had migrated earlier. Subsequently, West Bengal saw a steady influx of agriculturalist Dalit refugees whose rehabilitation entailed a different understanding of land resettlement. Conceived in 1956, the Dandakaranya Project was an ambitious one-time plan to rehabilitate thousands of East Bengali Namasudra refugees outside the state. Some writings on Dandakaranya, such as those by Saibal Kumar Gupta, former chairman of the Dandakaranya Development Authority, offer us a profound insight into the plight of Dalit refugees during post-Partition times. This article explores two texts by Gupta: his memoir, Kichu Smriti, Kichu Katha, and a collection of essays compiled in a book, Dandakaranya: A Survey of Rehabilitation. Drawing on official data, government reports, assessments of the refugee settlers, and extensive personal interaction, Gupta evaluates the demographic and humanitarian consequences of the Partition for the Dalit refugees. These texts represent an important literary archive that unearths a hidden chapter in the Indian Partition’s historiography and lays bare the trajectory of Scheduled Caste history understood through the project of rehabilitation and resettlement in independent India.
15
Sushil, Jey. "Making Sense of Fragmented Bodies across Generations: Tamas and Kitne Pakistan." Metacritic Journal for Comparative Studies and Theory 8, no. 2 (December 19, 2022): 69–87. http://dx.doi.org/10.24193/mjcst.2022.14.05.
Full textAbstract:
What is the real extent of 75 years when discussing a traumatic event like the Partition of 1947, at least in fiction? In a bid to explore this, the article analyzes two Hindi novels divided by a span of 27 years: the first, Bhisham Sahni’s Tamas (1973), was considered an early and now classic fictional intervention (though late by the standards of some other Indian languages, such as Urdu and Punjabi) in the narratives of Partition, and the other, Kamleshwar’s Kitne Pakistan (2000), was published at the cusp of the new millennium. Much had changed in India over those three decades. Did these changes brought about by globalization, liberalization, and new technology also influence the representation of violence, communalism, and relationships between communities, maybe even an understanding of the causes of the Partition? While examining the differences in narration of time and space, as well as stylistic divergences, the article notes and highlights the different ways in which both the novels lack a hero and deals with the idea of hope and utopia that is read in the context of violence during Partition/Partitions.
16
Singh, Dr Pralayankar Kumar. "The Shadow Lines: Interrogating the Great Divide." SMART MOVES JOURNAL IJELLH 8, no. 3 (March 28, 2020): 10. http://dx.doi.org/10.24113/ijellh.v8i3.10468.
Full textAbstract:
The article The Shadow Lines: Interrogating the Great Divide questions the concept of border and Partition- a solution to the problems of social unrest on religious grounds or political motivation. During the British Raj feeling of suspicion and hatred were planted in the heart and mind of millions of Indian people. The gulf of communal disharmony widened with time and this resulted in the partition of India and Pakistan in 1947. The ulterior motives of British Empire, the Congress Party and the Muslim League caused the partition of India. The then political leaders failed to resolve their difference over power-sharing. The ever widening gulf between the Hindus and the Muslims on communal issues was said to be the main cause of partition, though both the communities had a long history of peaceful co-existence for more than a thousand years. The Partition divided friends, families, lovers and neighbours. It led to the disintegration of human values, rootlessness and alienation
17
Ali, Gulzar, Muhammad Haseeb Nasir, and Azhar Habib. "UNVEILING CULTURAL DIFFERENTIALISM IN PAKISTANI ENGLISH FICTION: A SOCIOLINGUISTIC STUDY OF BAPSI SIDHWA’S ICE-CANDY MAN." Pakistan Journal of Social Research 04, no. 04 (December 31, 2022): 209–15. http://dx.doi.org/10.52567/pjsr.v4i04.804.
Full textAbstract:
This paper aims to explore cultural differentialism in Bapsi Sidhwa’s Ice-Candy Man (1988). In the novel, during the pre-partition days, Indian multicultural society is depicted as tolerant and peaceful, because the multicultural group of Ayah Shanta, Lenny, Ice-Candy Man, and other minor characters live in harmony and peace. However, the bloody episode of partition unveils the rift of cultural differences in the multicultural group replicating the cultural divergence in the multicultural society of India. For the interpretation of data, qualitative research methodology is employed, and moreover, theoretical framework is based on George Ritzer (2011) and Samuel Huntington’s (1993) views of cultural differentialism. This paper will pinpoint cultural differences of different cultural communities, including Parsees, Hindus, Muslims, and Christians, during pre-partition and post-partition days in united India. This study will also guide researchers to uncover other dimensions of the novel apropos to cultural differentialism. In addition, it will help people of multicultural societies to tolerate cultural differences for promoting peaceful coexistence in today’s globalised world. Keywords: Cultural differentialism, multicultural societies, multicultural group, pre-partition, post-partition, peaceful coexistence.
18
He, Zhizhou. "The Integration of Indian Christians into India Leading up to the Partition of 1947." Communications in Humanities Research 2, no. 1 (February 28, 2023): 110–18. http://dx.doi.org/10.54254/2753-7064/2/2022391.
Full textAbstract:
As one of Great Britains main oversea assets going into the 1900s and with its rich traditions and diversity, India and its road to independence have drawn much scholarly interest. Studies of pre-independence modern India have always centered around the development of Indian nationalism that became the backbone of the Quit India movement, eventually leading to the establishment of a new nation and exit of its colonizer. Almost inseparable from Indias independence is the Partition of 1947 that witnessed the formation of two sovereigns which, in existing works and research, features the culmination of religious conflicts between the two largest religious groups in the peninsula. This hyper-focus on the main players has led to gaps in comprehending the roles of other minority groups that shared the stage alongside Hindus and Muslims. While these groups did not and could not become as politically influential as the political triangle among Hindus, Muslims, and the British, their struggles and mere existence helped shape the political landscape within the region and paved the foundation to Indias path in becoming a secular state. This paper explores the discourse of Indian Christians, the nations third largest religious community, leading up to the fateful summer day in 1947. Using primary sources as evidence and secondary sources as guidance, it examines the majority vs. minority dichotomy within pre-independence India under a hypersensitive religious context and how Indian Christians maneuvered the political waters to achieve social integration. In doing so, it attempts to explore the prospect and methodology of achieving religious coexistence between a religious majority and religious minorities in the nation-building process.
19
He, Zhizhou. "The Integration of Indian Christians into India Leading up to the Partition of 1947." Communications in Humanities Research 2, no. 1 (February 28, 2023): 110–18. http://dx.doi.org/10.54254/2753-7064/2/20220391.
Full textAbstract:
As one of Great Britains main oversea assets going into the 1900s and with its rich traditions and diversity, India and its road to independence have drawn much scholarly interest. Studies of pre-independence modern India have always centered around the development of Indian nationalism that became the backbone of the Quit India movement, eventually leading to the establishment of a new nation and exit of its colonizer. Almost inseparable from Indias independence is the Partition of 1947 that witnessed the formation of two sovereigns which, in existing works and research, features the culmination of religious conflicts between the two largest religious groups in the peninsula. This hyper-focus on the main players has led to gaps in comprehending the roles of other minority groups that shared the stage alongside Hindus and Muslims. While these groups did not and could not become as politically influential as the political triangle among Hindus, Muslims, and the British, their struggles and mere existence helped shape the political landscape within the region and paved the foundation to Indias path in becoming a secular state. This paper explores the discourse of Indian Christians, the nations third largest religious community, leading up to the fateful summer day in 1947. Using primary sources as evidence and secondary sources as guidance, it examines the majority vs. minority dichotomy within pre-independence India under a hypersensitive religious context and how Indian Christians maneuvered the political waters to achieve social integration. In doing so, it attempts to explore the prospect and methodology of achieving religious coexistence between a religious majority and religious minorities in the nation-building process.
20
Kumarasingham, Harshan. "Partition of India: Why 1947?" Asian Affairs 44, no. 2 (July 2013): 302–3. http://dx.doi.org/10.1080/03068374.2013.795297.
Full text
21
Abdullatif, Noor Isa, and Isra Hashim Taher. "The Old Vs. New Indian Culture in Anita Desai's In Custody." Al-Adab Journal 3, no. 142 (September 15, 2022): 47–58. http://dx.doi.org/10.31973/aj.v3i142.3829.
Full textAbstract:
Anita Desai (1937- ) is a contemporary Indian novelist, short story, and children's books writer. She introduces psychological novels to India. Her works are highly symbolic. In her novels, she discusses cultural themes like the clashes of Eastern and Western cultures and the conflicts between Indian cultures and religions. In In Custody (1984), she discusses many cultural themes focusing on the death of the old valuable culture of India after Partition and the birth of a new culture.
In In Custody (1984), Desai depicts the changes that India has witnessed in post-colonial period. She focuses on the ruined ancient Indian culture which has been replaced by a new materialistic one at the hands of the British colonization. She concentrates on the death of art and poetry specially the death of Urdu poetry and language which are associated with the glorious culture once India had in the past. Deven, the protagonist, whose ambition is to be a great poet in Urdu is forced to teach Hindi instead of Urdu which is rarely used. The novelist narrates the journey of Deven who struggles to revive Urdu poetry by interviewing the famous Urdu poet, Nur. Deven faces many obstacles during his journey. These obstacles are represented in the change India has witnessed and in the change of people's motives and mentality. The paper discusses the influence of the Partition and the British colonialism on the Indian culture and the change India witnessed due to the Partition between Muslims and the Hindus.
22
Majchrowicz, Daniel. "Fingernails Torn from Flesh: Intiz̤ār Ḥusain, Rām Laʿl, and Travel Writing across the India-Pakistan Border." Journal of Urdu Studies 1, no. 2 (December 28, 2020): 241–67. http://dx.doi.org/10.1163/26659050-12340012.
Full textAbstract:
Abstract Studies on the Partition of India have historically examined the years immediately before and after 1947, drawing heavily on Urdu fiction. Recent historiographic advances, however, emphasize “partitioning” to convey partition’s prolonged, indeterminate, and ongoing nature. This article suggests that the Urdu travel account is a primary literary space to negotiate the long-term signification of Partition and, as such, exemplifies processes of partitioning. It argues for the existence of a distinct category, the “cross-border travel account,” offering a critical and comparative reading of works by Intiz̤ār Ḥusain and Rām Laʿl to explore how the genre negotiates the legacy and future of Partition.
23
John, Docker. "The Two-State Solution and Partition: World History Perspectives on Palestine and India." Holy Land Studies 9, no. 2 (November 2010): 147–68. http://dx.doi.org/10.3366/hls.2010.0102.
Full textAbstract:
This essay contends that the two-state solution for Palestine-Israel derives its plausibility from the long career of partition, as idea and event, in the twentieth century and into the twenty first; as well as India and Palestine we can think of Ireland, Germany, Vietnam, Korea, and Cyprus. I put forward some comparative ‘world history’ reflections on partition in Palestine and India, focusing on individual thinkers who saw partition as a tragic mistake: Martin Buber and Walid Khalidi in relation to Palestine, and Gyanendra Pandey in relation to India. Gandhi will figure as well, for both Palestine and India. My contention is that the histories of partition in India and Palestine illuminate each other.
24
Lamichhane, Yog Raj. "No more “Us’’ Versus “Others”: Critique of Cultural Trauma in the Movie Partition by Vic Sarin." Literary Studies 34, no. 01 (September 2, 2021): 213–20. http://dx.doi.org/10.3126/litstud.v34i01.39541.
Full textAbstract:
On 15 August 1947, the glory of Indian Independence has introduced with a political hubris, dividing British India into two separate independent nations: secular India and Islamic Pakistan. The partition brings trauma in the life of millions; nevertheless, this trauma itself becomes the victim of nationhood and community both in official history and literary writing. In this background, the study examines how a Hollywood movie Partition directed by Vic Sarin in 2007, exceptionally surpasses that tendency of dividing the community into ‘‘as’’ and ‘‘others’’ imparting Indian partition trauma politically. While analyzing the behavior and action of major characters along with the overall imparted theme of the movie, it rethinks the customary archives of community and nationhood depicting partition memory objectively. The protagonist never pronounces a single word of communal intolerance even when he has been mocked and tortured in the name of religion. Conversely, some characters in the movie always attempt to massacre the truth of trauma spreading communal bile; however, the overall essence and message of the movie keep that alive. Rethinking cultural trauma and using the approach of memory, the study concludes that this in-between movie appears as “West Running Brook” that exceeds the common communalization and perpetual politicization in the history of depicting Indian partition. Eventually, the study establishes that sharing pain seems to work as a healer among victims to overcome their trauma on one side and uniquely it adjoins the British as a party in Indian partition trauma in the next, which has been blurred considering insignificant in the one-to-one conflict between two giants.
25
Mittal, Devika, and Amit Ranjan. "India-Pakistan: Contours of Relationship." Space and Culture, India 4, no. 1 (June 19, 2016): 6. http://dx.doi.org/10.20896/saci.v4i1.192.
Full textAbstract:
Even after about 70 years of separation, India and Pakistan continue to live in the prison of the past. The rhetoric of partition is still alive in the memory of the people of both the countries. They have constructed fixed, unchanging and competing images for each other. While Pakistan became an Islamic Republic, India adopted secularism, thereby, negating the two-nation theory. The ‘differences’ along with memories of partition has made Indian and Pakistani to remain in permanent hostile situation. The leaders of the two countries try to settle their disputes but fails because of lack of support from their social and political institutions. Since its coming into power in 2014, the NDA government under the Indian Prime Minister, Mr. Narendra Modi has managed to engage the Pakistani establishment, despite many problems between the two countries. This article tries to highlight upon the contours of relationships post-2014.
26
Verma, Aditi, Kumkum Ray, and Rashi Srivastava. "Unveiling Nationhood and Historical Incidents in Salman Rushdie’s ‘Midnight’s Children’ and Khushwant Singh’s ‘Train to Pakistan’." International Journal of English Literature and Social Sciences 9, no. 3 (2024): 047–54. http://dx.doi.org/10.22161/ijels.93.6.
Full textAbstract:
History is the backbone of mankind. This research paper sheds light on the hidden a aspects of Indian history through literary texts Train to Pakistan and Midnight’s Children . This paper provides us the outcome of the partition of India and Pakistan; and the role of the political leaders after the partition. India gained its freedom in August 1947. The aim of this research is to examine the relationship between knowledge of the political historical fact of the partition and the features of national identity and postcolonial fear. Both novels depict themes of nationalism and historical events. The paper explores how both novels deal with the intricacies of nation-building, identity, and the effects of post-colonial India's partition. This paper seeks to emphasize the many viewpoints and thematic complexities that arise from these literary investigations of nationhood and historical consciousness by looking at the socio-political context and the individual travels of the characters.
27
Sinha, Rosy, and Kamayani Kumar. "Partition of India and Museums as Cultural Memory." International Journal of English Language, Education and Literature Studies (IJEEL) 3, no. 3 (2024): 56–59. http://dx.doi.org/10.22161/ijeel.3.3.11.
Full textAbstract:
Partition of the Indian subcontinent generated a trauma which has not subsumed even after seventy five years. ‘Post memories’ as well as ‘prosthetic memories’ of partition continue to haunt generations born much later. It would not be an exaggeration to state that Partition qualifies as a ‘monumental traumatic event that resists understanding and integration’. Several factors contribute towards this lack of ‘integration’. A major one being, that Partition in its immediate aftermath was relegated to the realm of the “unspeakable.” No public memorial of partition existed until 2017. This paper seeks to examine how memorial spaces, and museums help in allowing for ritual mourning and enables healing in instances of corrosive cultural trauma.
28
Kattan, Victor. "Self-Determination during the Cold War: UN General Assembly Resolution 1514 (1960), the Prohibition of Partition, and the Establishment of the British Indian Ocean Territory (1965)." Max Planck Yearbook of United Nations Law Online 19, no. 1 (May 30, 2016): 419–68. http://dx.doi.org/10.1163/18757413-00190015.
Full textAbstract:
This article uses the history of partition to assess when self-determination became a rule of customary international law prohibiting partition as a method of decolonization. In so doing it revisits the partitions of Indochina, Korea, India, Palestine, Cyprus, South Africa, and South West Africa, and explains that UN practice underwent a transformation when the UN General Assembly opposed the United Kingdom’s partition proposals for Cyprus in 1958. Two years later, the UN General Assembly condemned any attempt aimed at the partial or total disruption of the national unity and the territorial integrity of a country in Resolution 1514 (1960). The illegality of partition under customary international law was raised during the second phase of the South West Africa Cases (1960–1966) in respect of South Africa’s homelands policy, but the International Court of Justice (ICJ) infamously did not address the merits of those cases. The illegality of partition was also raised in the arbitration between the United Kingdom and Mauritius over the establishment of the British Indian Ocean Territory in 1965. Like the ICJ in the South West Africa Cases, the Arbitral Tribunal decided that it did not have jurisdiction to address the legality of the British excision of the Chagos Archipelago from Mauritius, even though the legality of the excision was argued at length between counsels for Mauritius and the United Kingdom in their oral pleadings and written statements. However, in their joint dissenting opinion, Judge Rüdiger Wolfrum and Judge James Kateka expressed their opinion that self-determination had developed before 1965, and that consequently the partition was unlawful. This paper agrees that selfdetermination prohibited the partition of Mauritius to establish the British Indian Ocean Territory, a new colony, in 1965 although self-determination probably did not emerge as a rule of customary international law until the adoption of the human rights covenants in 1966, after the excision of the Chagos Archipelago in 1965, but before the passage of the Mauritius Independence Act in 1968.
29
Walker, R. B. J., and Sankaran Krishna. "Partition: On the Discriminations of Modernity." Alternatives: Global, Local, Political 27, no. 2 (April 2002): 143–46. http://dx.doi.org/10.1177/030437540202700201.
Full textAbstract:
A couple of years after the Partition of the country, it occurred to the respective governments of India and Pakistan that inmates of lunatic asylums, like prisoners, should also be exchanged. Muslim lunatics in India should be transferred to Pakistan and Hindu and Sikh lunatics in Pakistani asylums should be sent to India.
30
Talbot, Ian. "Partition of India: The Human Dimension." Cultural and Social History 6, no. 4 (December 2009): 403–10. http://dx.doi.org/10.2752/147800409x466254.
Full text
31
Sharma, Dr Manoj. "CINEMATIC REPRESENTATIONS OF PARTITION OF INDIA." PEOPLE: International Journal of Social Sciences 3, no. 3 (December 15, 2017): 492–501. http://dx.doi.org/10.20319/pijss.2017.33.492501.
Full text
32
Julka, Amit. "Book Review: Jinnah: India—Partition—Independence." South Asia Research 32, no. 2 (July 2012): 170–72. http://dx.doi.org/10.1177/0262728012454208.
Full text
33
Khan, Qaisar, and Muhammad Ramzan Pahore. "Ideology and Representation of the Nation: Aggressor and Transgressor in Film Sarfarosh." Progressive Research Journal of Arts & Humanities (PRJAH) 2, no. 1 (March 19, 2021): 79–94. http://dx.doi.org/10.51872/prjah.vol2.iss1.25.
Full textAbstract:
This paper analyses the narrative of Bollywood film Sarfarosh which portrays the ethnic, cultural and religious issues between majority Hindu-minority and Muslim communities in India with projection of identifying politics between India and Pakistan. Further, it t reveals that Pakistan army constitutes spies who are behind the plot of cross border terrorism and supplies of arms through their local agents in the Indian state of Rajasthan. The agents and their activities are projected as the machineries that are firmly responsible for a series of havocs and killings of innocent people in the most of cities and towns within their reach. Through crafting the notions of national (in) securities, the film picks up an Urdu Ghazal singer, the Pakistani who migrated from Rajasthan during the partition of the subcontinent in 1947. The singer as a metaphor of terrorism often sings Ghazals among Indian dignitaries in the front of his weaponry smuggling to India. The paper finds out that the historical traumatic event of partition is used for posing the Muslim minorities, „Other? as cultural methodological device, whereas Pakistanis understood as extremely dangerous enemy of the Indian nation. The identity politics of the film results the conflicting ideologies of Hinduism and Islam. This is due to the cultural industry?s ideological apparatus for making strategies to manage and maximize the profits by seeking wider audiences through its well- established capitalist system. Bollywood cinematic apparatus should be cautious of essentialist form of nationalist narratives and the post partition conflicts should be avoided for authentic peaceful culturalsocial relationships between India and Pakistan.
34
Zobaer, Sheikh. "Religious Division and Otherness as Portrayed in 'Shame' and 'The Ministry of Utmost Happiness'." Linguaculture 12, no. 2 (December 31, 2021): 65–81. http://dx.doi.org/10.47743/lincu-2021-2-0203.
Full textAbstract:
After the partition of India in 1947, religion has become a major catalyst for division and othering in most of South Asia. Bangladeshi author and activist Taslima Nasrin was exiled from her country, primarily for revealing the mistreatment of the Hindu minorities in Bangladesh in her novel Shame. Indian author Arundhati Roy has also faced severe backlash due to her portrayal of the mistreatment of the Muslims in India in her novel The Ministry of Utmost Happiness. Religion has become an extremely fraught issue in South Asia, making almost any criticism of religious fundamentalism a highly perilous endeavor. Yet, both Nasrin and Roy had the courage to do that. This paper explores how the aforementioned novels expose the process of othering of the religious minorities in India and Bangladesh by highlighting the retributive nature of communal violence which feeds on mistrust, hatred, and religious tribalism – a cursed legacy that can be traced back to the violent partition of the Indian subcontinent based on the two-nation theory.
35
Tanveer, Tuba, Nixon Mathur, and Rakesh Sarwal. "Catastrophic impact of 1947 partition of India on people’s health." Journal of Family Medicine and Primary Care 13, no. 2 (February 2024): 401–8. http://dx.doi.org/10.4103/jfmpc.jfmpc_985_23.
Full textAbstract:
ABSTRACT Introduction: The partition of India on the dissolution of British Raj into two dominions is known to have been violent, polarizing and caused large-scale loss of life (about two million) and an unprecedented migration of 14 million people between the two dominions, India and Pakistan. It is not known how well the then scientific community covered this man-made disaster, and the response of the international community with aid. Methodology: A systematic review was conducted using different electronic databases of PubMed, Econlit, United Nations resolutions, Government of India websites, and Google Scholar for the period January 1947 to December 1951 on the impact of the partition of the Indian sub-continent, and to identify the international response toward this humanitarian crisis. Result: We could locate only twenty-four publications. Partition not only caused monumental humanitarian suffering, but also contributed to food deficits, adverse impact on trade and industries, national income and harmed public health. In contrast, no significant attention was expressed by the international scientific community or the United Nations, or aid provided during this catastrophic event. Conclusion: The review demonstrates the apathy by the contemporary international scientific research community on the social as well as economic damage caused by the partition of India. We suggest that the international scientific and research community should play the role of vigilante and fact finder to unearth the facets of mass human tragedy and its long-term consequences so that global consciousness is awakened, and help and aid flows when it is most needed.
36
Zaidi, Najia A. "Woman Subjection As Reflected In Sidhwa’s Cracking India." Pakistan Journal of Gender Studies 2, no. 1 (September 8, 2009): 79–90. http://dx.doi.org/10.46568/pjgs.v2i1.356.
Full textAbstract:
The Indian subcontinent gained independence from the British Raj in 1947, and got divided into two states: India and Pakistan. This division was the result of religious conflict that turned into a great tragedy of the region forcing millions to leave the part they were living in and killing large number of innocent people. Women became the worst victims of partition on both sides of the border. Sidhwa captures the position of woman through historical perspective. This paper examines the retelling of partition by Sidhwa in her novel Cracking India and portrays the exploitation, manipulation and oppression of women in relation to politics, religion and society. The publication of this novel establishes it as feminist text that calls for reconsideration of women’s rights and status in Post-Colonial Pakistan.
37
Sikander, Mushtaq Ul Haq Ahmad. "Islamophobia in India." Journal of the Contemporary Study of Islam 2, no. 2 (August 24, 2021): 180–93. http://dx.doi.org/10.37264/jcsi.v2i2.66.
Full textAbstract:
The Indian Muslims are numerically largest among the South Asian nations. They constitute the largest minority in India. Since the partition of the Indian subcontinent in 1947 that ended British colonialism and resulted in freedom of India and creation of Pakistan, those Muslims that remained in India have been suffering immensely at the hands of Indian State, save for a minority of elites who have ‘progressed.’ This paper explores systematic Islamophobia in India against Kashmiris and Indian Muslims and how it impacts Muslims across the country despite diversity in the community. A historical analysis is first offered, tracing the long history of Islamophobia in India to British rule which acted as a catalyst in furthering the divide, animosity and hatred among the two communities. Through an analysis of Hindu communal organizations, the role of media and politics, the paper deliberates on the relationship between Islamophobia and communal riots in India, with case studies about the lived realities of Indian Muslims, who are legally entitled to be equal citizens of free India.
38
Darlami Magar, Chetra Bahadur. "Partition, Violence, Displacement and Trauma in Khushwant Singh's 'Train to Pakistan'." Voice: A Biannual & Bilingual Journal 16, no. 1 (July 2, 2024): 63–72. http://dx.doi.org/10.3126/voice.v16i1.67421.
Full textAbstract:
Partition of British India is an unforgettable painful experience for many people in India today. In 1947 the British government divided India into two halves: India and Pakistan before leaving India. It caused violence, separation, and displacement among people living in the contemporary harmonious community of Hindu, Muslim, Shikh, and Christian in India. It further caused traumatic feelings among them. In this context the paper attempts to study the separation, dismemberment, displacement of Muslims to Pakistan; and traumatic feelings among the people of 'Mano Majra' through the textual analysis of Khushwant Singh's novel 'Train to Pakistan'. 'Mano Majra' was a peaceful remote village with perfect harmony among Hindu, Sikh, Muslim, and Pseudo-Christian people living together on the bank of the Sutlej River, Punjab in India. Imam Baksh, Bhai Meet Singh, Lala Ram Lal, and other villagers were living in co-operation in 'Mano Majra' before the India-Pakistan partition. It is the setting of Khushwant Singh's novel 'Train to Pakistan'. Hukum Chanda (Magistrate), Sub Inspector, Haseena Begam, Juggut Singh, Nooran, Malli, and Iqbal are other major characters in the novel. The novel shows the completely harmonious society in the village before partition. However, the partition caused the complete division and disruption of harmonious societies in India including 'Mano Majra' leading to violence, displacement, separation, and trauma.
39
Mandal, Sudeshna. "Freedom or Suffering: Post-Partition Memories and Fractured Identity Reflections in Jhumpa Lahiri’s Select Short-Fictions." Green University Review of Social Sciences 7, no. 1-2 (November 6, 2022): 105–11. http://dx.doi.org/10.3329/gurss.v7i1-2.62684.
Full textAbstract:
The liberation of India from British domination in 1947 was the most significant historical event in the South Asian history. Despite the fact that freedom promised only liberty, equality, and fraternity, the only result was widespread violence, which eventually led to British-India being divided into two sovereign dominions (India and Pakistan). This Partition resulted in the loss of houses, properties, friends, relatives, and, most importantly, identity. The purpose of this paper is to look at how Jhumpa Lahiri addresses diasporic concerns, unpleasant partition experiences, and fractured cultural identity in two of her short- stories, “When Mr. Pirzada Came to Dine” and “A Real Durwan”, from her collection, Interpreter of Maladies. Lahiri, an Indian immigrant from the United Kingdom, is well aware of the difficulties that immigrants experience in their host country. She has brilliantly depicted the painful consequences of partition in the works described above, especially the bloodshed that occurs during the civil war between East and West Pakistan. The goal of this article is to examine how Lahiri uses these two short stories to emphasize the deceiving features of freedom.
Green University Review of Social Sciences Dec 2021; 7(1-2): 105-111
40
Joshi, Dipak Raj. "Justification of the Partition in The Weary Generations and Cracking India: An Alternative Pakistani Perspective." European Journal of Humanities and Social Sciences 2, no. 5 (September 28, 2022): 23–30. http://dx.doi.org/10.24018/ejsocial.2022.2.5.318.
Full textAbstract:
This paper analyzes selected partition novels in the light of affect theory in order to demonstrate how Pakistani writers counter the Indian mainstream nationalist line and offer alternative revisionary perspectives on independence that also led to partition violence. The affective subjectivity of the writers—Abdullah Hussein (The Weary Generations) and Bapsi Sidhwa (Cracking India)—discredits the mainstream Indian historiography, valorization of the independence struggle, and trivialization of partition issues. The notable affects highlighted in the novels are those of love, hatred, happiness, unhappiness, and rage. One positive affect in favor of one at the same time invites the opposite affect for the other. The paper concludes that the affects evoked in the abovementioned novels are ethically tilted to the notions of community and nationhood of the respective writers—an ideologically biased orientation that results in prose of demonization and an open declaration of evil on whom they consider the other.
41
Gaur, Mahima, and Swati Chauhan. "Exploring the Agony of the 1947 Partition and its Socio-Political Impacts Through Poetry." International Journal of Religion 5, no. 7 (May 14, 2024): 869–76. http://dx.doi.org/10.61707/nfkqm572.
Full textAbstract:
The partition of the Indian subcontinent stands as a profound and tragic historical episode, characterized by an unparalleled and chilling human tragedy and this pivotal moment heralded a significant transformation era for British India, as people were forcibly separated along religious and cultural lines, resulting in mass violence and forced migrations, ultimately causing deep fractures and divisions. Nevertheless, the promotion of interfaith harmony remained a core value embraced by all societies. The enduring wounds of the partition, including communal violence and mass displacement, continue to shape the collective memory of India and Pakistan, constituting an irreversible historical catastrophe. This research will form a thematic examination, coupled with an assessment of the literary techniques employed by the poets of that era. The objective of this research is to scrutinize a collection of poems through a systematic and thematic lens, encompassing the poetic creations of the chosen poets. The devastating consequences of the partition cannot be erased, and their impact remains palpable to this day. The present study concentrates on the factors that contributed to the destruction during and after the partition, with culture, religion, caste, social status, and other elements emerging as the primary driving forces.
42
Bhogal, Parminder S. "Pakistan's India Policy: Shift from Zia to Benazir." India Quarterly: A Journal of International Affairs 45, no. 1 (January 1989): 35–70. http://dx.doi.org/10.1177/097492848904500103.
Full textAbstract:
According to Sajjad Hyder, an ex-Ambassador of Pakistan in India, “The first determinant of our foreign policy is safeguarding Pakistan from India.” 1 Pakistan's India policy occupies a very significant role in Pakistan's overall foreign policy. In other words, Pakistan's foreign policy mainly revolves around its India policy, or is Indocentric. The major reason behind such a trend is the historic background of Indo-Pak relations. It will be apt to say that, “In large measure, Pakistani feeling {and policy) towards India has been a continuation of the political struggle before partition.” 2 Support to the idea of Pakistan among Indian Muslims arose basically from the feeling of fear and insecurity both real and propagandised. The feeling of insecurity was indeed vis-a-vis the majority Hindu community and their certain dominance over India once it became free. This feeling aroused mistrust and hence misunderstanding and this was strengthened by the psychological trauma “resulting from the way the sub-continent was divided between India and Pakistan There was a complete emotional upset of all the people in India and Pakistan because of this.” 3 Such a psychological condition has been a very strong factor behind Pakistan's India-centric foreign policy. As a result, “from the day Pakistan emerged on the world map as a sovereign independent country, the main plank of Pakistan's foreign policy has been to obtain a shield against a possible attack from India.” 4 The calculations of Pakistan's foreign policy-makers, in fact, revolves around the India factor— Pakistan's overriding concern vis-a-vis India, fear of its sheer size and size of the army.” 5 There is a continuing feeling in Pakistan that India has not reconciled to the partition of 1947 and is bent upon destroying and dismembering it. Such a psyche is mainly the result of the deliberate propaganda which was sustained by the statements of some communal leaders in India, as well as by misinterpreting the broad statements on the part of secular Indian leadership like Jawaharlal Nehru. But such a feeling was aggravated after the creation of Bangladesh in 1971. Whatever may be the factors, people in Pakistan do widely believe in this. The leader of the Opposition in the Pakistan National Assembly, Mohammad Aslam Khattak remarked during a debate: It is a fact that India never reconciled herself to the partition of Pah Indian sub-continent. They always cherish this secret desire and dream that partition may be undone one day. The hostility of India has been a nightmare for the foreign policy-makers of this country. 6 (Pakistan National Assembly Debates-1964). Again, as Ambassador Sajjad Hyder puts the same fear in this way: “To us in Pakistan the reason for this malise is our perception that beneath a thin veneer, the Indian leadership and a sizeable segment of its following continue to regard the formation of Pakistan as an historical error forced on India, that given the opportunity they would like in some way to redress the situation and that in their mind, the 1971 War supported this presumption.” Apart from the above aetiology there are a number of other factors also behind the evolution of Pakistan's foreign policy. These include, the psychological need for parity, interests of the ruling elites, the fear of being reduced to a satellite state of India and above all using the existing hostility of bilateral relations to justify and rationalise all kinds of foreign aid from all sources as also to legitimise the creation and existence of Pakistan in the eyes of its own public and the world at large.
43
Rahman, Md Mahbubar, and Willem Van Schendel. "‘I Am Not a Refugee’: Rethinking Partition Migration." Modern Asian Studies 37, no. 3 (June 25, 2003): 551–84. http://dx.doi.org/10.1017/s0026749x03003020.
Full textAbstract:
In the wake of Partition—the break-up of British India in 1947—millions of people moved across the new borders between Pakistan and India. Although much has been written about these ‘Partition refugees,’ a comprehensive picture remains elusive. This paper advocates a rethinking of the study of cross-border migration in South Asia. It argues especially for looking at categories of cross-border migrants that have so far been ignored, and for employing a more comparative approach. In the first section, we look at conventions that have shaped the literature on Partition refugees. The second section explores some patterns of post-Partition migration to East Pakistan (now Bangladesh), and the third uses oral evidence from cross-border migrants to present a number of case studies. The concluding section underlines that these cases demonstrate the need for re-examining historiographical conventions regarding Partition migration; it also makes a plea for linking South Asia's partition to broader debates about partition as a political ‘solution’ to ethnic strife.
44
Larson, Gerald James. "Partition: The “Pulsing Heart that Grieved”." Journal of Asian Studies 73, no. 1 (November 26, 2013): 5–8. http://dx.doi.org/10.1017/s0021911813001666.
Full textAbstract:
By way of framing Manan Ahmed Asif's intriguing personal (and poetic) reflection entitled “Idol in the Archive” in this current issue of the Journal of Asian Studies, it must always be remembered that in August 1947, the old British Raj gave birth to not one but two independent nation-states, namely India and Pakistan. India became a “Sovereign Democratic Republic” when its Constitution came into effect on January 26, 1950, following adoption of its draft Constitution by its Constituent Assembly on November 26, 1949. Pakistan took a bit longer, becoming the “Islamic Republic of Pakistan” when its first Constitution came into effect on March 23, 1956. Furthermore, of course, Pakistan underwent secession of its Eastern Province with the founding of the “People's Republic of Bangladesh” in 1971. It is hardly an exaggeration to suggest that partition is the defining event of modern independent India and Pakistan, and, more than that, continues to be the defining event of India and Pakistan even after more than fifty years of independence.
45
Paunksnis, Šarūnas. "The lost identity of Mother India: Rape, mutilation and a socio-political critique of Indian society." Acta Orientalia Vilnensia 11, no. 2 (January 1, 2010): 63–76. http://dx.doi.org/10.15388/aov.2010.3647.
Full textAbstract:
Vytautas Magnus UniversityThe article discusses a film by Deepa Mehta, a filmmaker who is a part of the so-called Indian Parallel Cinema, and a critic of Indian culture and society. The main argument of the article is that in the landmark film Earth, Mehta portrays a character to personify the idea of Mother India. Mehta’s vision of Mother India is rendered psychoanalytically as being raped by her sons—something that had started during the partition of India and continues till our times. The article introduces and re-thinks categories of Indianness, rape, alienness, which are vital to our understanding of contemporary Indian culture and society. One of the main operating categories of the article is identity—what it means in our modern times, and what it means to lose it—something that happened in 1947 during the partition, and is still continuing. The article also stands in opposition to the traditional understanding of the Mother—in contemporary times, as it is argued, Mother is not cherished by her Sons, instead, she is raped and mutilated, as a consequence of ontological insecurity and desire for identity.
46
Nissa, Archo Fatima, and Stanzin Stamdin. "Ladakh and the Partition of India: How Ladakh (Re) Shaped after Partition." Journal of Research: THE BEDE ATHENAEUM 10, no. 1 (2019): 10. http://dx.doi.org/10.5958/0976-1748.2019.00002.x.
Full text
47
Chhabra, Meenakshi. "Memory Practices in History Education about the 1947 British India Partition." Journal of Educational Media, Memory, and Society 7, no. 2 (September 1, 2015): 10–28. http://dx.doi.org/10.3167/jemms.2015.070202.
Full textAbstract:
This article is an epistemological reflection on memory practices in the construction, deconstruction, and reconstruction of collective memories of a historical event involving collective violence and conflict in formal and informal spaces of education. It focuses on the 1947 British India Partition of Punjab. The article engages with multiple memory practices of Partition carried out through personal narrative, interactions between Indian and Pakistani secondary school pupils, history textbook contents, and their enactment in the classroom by teachers. It sheds light on the complex dynamic between collective memory and history education about events of violent conflict, and explores opportunities for and challenges to intercepting hegemonic remembering of a violent past.
48
Khokhar, Muhammad Ibrahim, Malik Mohammad Iqbal, and Mushtaque Ahmed Solangi. "Historical Negationism and Epistemological Misrepresentation of Jinnah and Muslims in the Film Viceroy's House." Global Language Review VIII, no. I (March 30, 2023): 150–61. http://dx.doi.org/10.31703/glr.2023(viii-i).15.
Full textAbstract:
Viceroy’s House” by Gurinder Chadha is a 106 minutes long film released in English and Hindi in 2017. The film is about the last days of the British Raj and the subsequent partition of India in 1947. The film is based on the books "Freedom at Midnight (1975") and "The Shadow of the Great Game:The Untold Story of Partition (2005"). The film documents the period of the last Viceroy of India Lord Mountbatten who was missioned to handover freedom to India but unfortunately ended in the partition of India in his course of responsibilities. The current study discusses the misrepresentation of Jinnah the founder of Pakistan portrayed as an ambitious politician who wanted the division of India in line with imperial designs. This historical negationism and epistemological misrepresentation is in line with Corrigan's (2015) discussion about ideology in films where he discusses how films dominate and sometimes distort ways of seeing the world.
49
Kumar, Sanjaya. "Social value transition in Hindi novels based on partition of India." RESEARCH REVIEW International Journal of Multidisciplinary 9, no. 4 (April 15, 2024): 237–40. http://dx.doi.org/10.31305/rrijm.2024.v09.n04.027.
Full textAbstract:
After the independence of India, India was partitioned and a new nation named Pakistan emerged which was created on the basis of religion. Before the partition of India, people of Hindu and Muslim religions lived in a cultural society and there was unity among them even in literary terms. But the partition of India which was the result of the policies of the colonial period ended the cultural unity here, due to which there was a transition of values in the Hindi literature of India, in which social, political, religious, cultural and economic value transitions were prominent. Keeping in view the importance of the subject in Hindi literature, a study of social value transition is presented. Novels of Hindi literature is very close to the social life here, due to which the situations that arose in the society due to the partition of India were prominently taken up in the novels of Hindi literature. Abstract in Hindi Language: भारत की स्वतंत्रता के बाद भारत का विभाजन कर पाकिस्तान नाम से एक नये राष्ट्र का उद्य हुआ जो कि धर्म के आधार पर निर्मित किया गया था। चूकि भारत का विभाजन से पूर्व हिन्दू एवं मुस्लिम धर्म के लोग एक सांस्कृतिक समाज में निवास करते थे और साहित्यिक दृष्टि से भी उनमें एकता थी। परन्तु भारत विभाजन ने जो की औपनिवेशिक काल की नीतियों का परिणाम था उसने यहां की सांस्कृतिक एकता को समाप्त करने का कार्य किया जिससे भारत के हिन्दी साहित्य में मूल्यों का संक्रमण हुआ जिसमें सामाजिक, राजनैतिक, धार्मिक सांस्कृतिक एवं आर्थिक मूल्य संक्रमण प्रमुख थे। हिन्दी साहित्य में विषय की महत्वपूर्णता को दृष्टिगत रखते हुए सामाजिक मूल्य संक्रमण का अध्ययनरत प्रस्तुत है। हिन्दी साहित्य के उपन्यास यहां की सामाजिक जीवन से अत्यधिक समीप में जिस कारण भारत विभाजन से जो स्थितियों समाजा में उत्पन्न हुई उनको हिन्दी साहित्य के उपन्यासो में प्रमुखता से लिया गया। Keywords: सामाजिक मूल्य, विभाजन, भारत, हिंदी साहित्य
50
Choudhury, Mousumi. "RECOVERING THE SILENCED VOICES: THE PLIGHT AND TRAUMA OF KAIBARTA PARTITION REFUGEES OF SONBEEL, BARAK VALLEY OF ASSAM." International Journal of Advanced Research 9, no. 08 (August 31, 2021): 112–20. http://dx.doi.org/10.21474/ijar01/13238.
Full textAbstract:
The historiography of the Partition of India, the creative literature andthe films evoked out of the pangs of Partition are primarily concerned withthe Partition of Punjab and Bengal. Assam as the third site of Partition remained under the veil of silence for nearly six decades. In recent years, academic interventions are forthcoming to unveil the human history of the Partition of Assam which triggered a huge forced migration of population in the Brahmaputra Valley, Barak Valley and the hill areas of Assam. Given the discrimination that the Dalits experienced during and after the Partition of India, they are the triply marginalised group due to their caste, class and refugee identities. As the Dalits lacked agency in the Barak Valley, their plight largely remains unattended. In this context, the present paper is an attempt to recover the plight of the Kaibarta Partition refugees who were the victims of forced migration from Sylhet/ East Pakistan to Sonbeel area of Barak Valley of Assam especially, after the communal violence of 1950 in East Pakistan.