Chapter-Iii: Multiculturalism in Train To Pakistan
Chapter-Iii: Multiculturalism in Train To Pakistan
Chapter-Iii: Multiculturalism in Train To Pakistan
Train to Pakistan, originally published as Mano Majra, portrays the life at the
frontier between India and Pakistan that had become the scene of rioting,
violence, brutality, cruelty and bloodshed during the partition period in Indian
and the Sikhs, existing for centuries, was shattered by a series of tragic events.
The novel presents the tragic tale of the partition period in Indian history. The
the Sikhs, Hindus and Muslims. It had devalued humanistic values and
August 15, 1947 was a very significant day for the Muslims, Hindus, Sikhs and
many others in India. The partition of India, which happened along with the
political freedom of the day, was not only a geo-political division of the
country into two parts, but it was also a division of religions, cultures,
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languages, customs, heritage and a lot more. The decision of imprudent and
selfish politicians to divide the country on religious grounds had far reaching
communal politics, the seeds of which were sown in the late 19* century.
During the century, British gained full political control over India. They
wanted to make the Muslims their allies in order to counter the probable threat
of the Hindu educated class. The British also feared a potential threat from the
Muslims, since the Muslims were the former rulers of the subcontinent and
ruled India for over 300 years under the Mughal Empire. In order to win them
over to their side, the British helped and supported the All-India Muslim
League. They instilled the notion of separatism in Muslims and gave them
Though the British followed the policy of divide and rule, their communal
politics was organized. During the first decade of the 20''' century, the Muslim
League and the Indian National Congress formed a collective front against the
British rule. But in the 1937 elections, Muslim League received a set back. So
the Indian National Congress kept the Muslim League away from the
separate homeland for Indian Muslims. Gradually, the Muslim League started
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spreading its roots throughout the continent. In this connection S.R
Therefore, the Muslim League's demand for separate homeland created a deep
However, the Muslim leader, Mohammed Ali Jinnah, felt that the Hindus, by
dominating the Indian National Congress, were beginning to dictate terms and
India Muslim League declared its desire for a separate state. After League's
demand for a separate state, Hindus felt uncomfortable and their good relations
started deteriorating. Meanwhile there was brutal violence spread in some parts
of the subcontinent. Finally, the British and Indian leaders such as Nehru, Patel
and others decided that the only solution to the conflict was a partition of the
country. Lord Mountbatten, the last viceroy of India, confirmed the possibility
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pressed and finally persuaded the Congress to accept the idea of divided India.
In fact, Mahatma Gandhi did not welcome this idea of division along the lines
of religion. The Viceroy made the announcement of partition and declared the
Thus, Pakistan founded its new Islamic Republic on August 14, 1947, whereas
in the midnight of the next day, i.e. August 15, 1947, India celebrated its
political freedom. For Indians, the partition was a logical outcome of Britain's
policy of divide and rule, but for Pakistan it was the outcome of the struggle of
Muslims to have their separate identity recognized by both the British and the
problem, unnecessarily heightened each other's enmity and hostility. From the
time of the birth of the two nations, communal riots flared up from distant
villages to cities. In fact, the tragedy of partition had given birth to a number of
problems, which are still burning in the political and social spheres of both the
countries. It is said that partition was a need of the time but nobody considered
its adverse impact on the masses. Some political leaders were very much eager
to see the division of the country because they wanted to satisfy their political
thirst to be a first Prime Minister of the nations formed. They did not consider
people of different communities. Partition did not merely divide a nation, but
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many families also got divided; thousands of people were dislocated, and many
lost their belongings and everything. In other words, it was the division of a
Therefore, partition is not only a tragedy of one group or a nation but also a
social and political. As a literary artist, Khushwant Singh deals with many
issues related to politics, religion, caste, culture and identity. The aim of this
analyzed along two separate lines: the first line involves a pre-partition period
reflected in the novel. In the pre-partition Punjab, all the residents of Mano
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Majra, irrespective of their caste, religion, creed and culture, had tacitly
second line focuses on the post-partition period in the novel, which brings
with the rise of destructive communal and religious identities, which damaged
residents. The second line of analysis, in short, clearly shows how the
Train to Pakistan presents Mano Majra, a border village of Punjab, with its
the people of the village had been residing together with much respect and love
for one another. Their peaceful coexistence nurtured human values like love,
trust and respect in the public domain. In the pre-partition period, Sikhs,
cultural mosaic in Punjab. Different cultural and religious groups were free to
define their own ways of life. They could enjoy their religious, cultural and
linguistic practices and customary ways. They respected each other's religion
and culture and encouraged the differences in terms of food habits, life styles.
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beliefs and different cultural and religious practices. In a sense, all
communities and cultures were quite accommodative and open to accept the
Unfortunately, partition along religious lines cracks the solidarity and integrity
violence. P.K Singh (2005:40) has effectively summarized the sudden and
hate and desire alternates with greed. The traditional, social and religious
The novel opens with a depiction of the multicultural setting of Mano Majra.
following extract:
Mano Majra is a tiny place. It has only three brick buildings, one
of which is the home of the moneylender Lala Ram Lai. The
other two are the Sikh temple and the mosque. The three brick
buildings enclose a triangular common with a large j^e^W tree in
the middle. The rest of the village is a cluster of flat-roofed mud
huts and low-walled courtyards, which front on narrow lanes that
radiate from the center.... At the western end of the village there
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is a pond ringed round by keeker trees. There are only about
seventy families in Mano Majra, and Lala Ram Lai's is the only
Hindu family. The others are Sikhs or Muslims, about equal in
number. The Sikhs own all the land around the village; the
Muslims are tenants and share the tilling with the owners. There
are few families of sweepers whose religion is uncertain. (10)
The extract reveals the multicultural face of the village, Mano Majra. The
Sikhs, Hindus and Muslims have been living side by side with a range of
varying cultures, ideals and customs. They call each other brothers. In fact
there is no inequality and disparity between majority and minority. This is how
sweepers whose religion is uncertain. Sometimes "they visit the Sikh temple,
too" (10). It means without any communal and religious clashes, the Mano
Majrans have lived joyfully. Indeed, in their own unpolished ways they discuss
religious and cultural issues, but the debates, while pointing up differences,
often lead to conclusions which underscore the need for peaceful coexistence
cultural diversity helps them to extend their sympathies to others, deepen their
self-knowledge and enrich their way of life. They not only recognize the fact of
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life style, dress codes, habits and so on. The socio-cultural diversity encourages
For years, these communities in the village have shared and balanced their
languages, beliefs, ideals, religions, cultures and attitudes and gained for
The local deity or deo symbolizes Mano Majra's socio-religious unity and
communal harmony. With the help of this example, Khushwant Singh speaks
not only of the value of religious diversity but also the fusion of multiple
religious ideologies under the single umbrella term 'deo'. This kind of socio-
partition Punjab. It is said that religious fanaticism divides people into different
groups, but this local deity becomes a binding force of religious rationalization
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and social cohesion of Mano Majra. After all, each religion is an institution
all the villagers of Mano Majra, irrespective of their caste, community and
culture, worship this local deity without disturbing their own religious identity.
satisfies man's longing for peace and salvation. Therefore, religious diversity
common deity, they understand each other's distinctive beliefs and religious
practices.
accommodative and receptive than other religions. Guru Nanak, the founder of
Hindu Brahmanical society. Sikhism, the third largest religion in India, was
bom out of the good intention of bringing together the best of Hinduism and
Islam. It recognizes God as the only creator, sustainer and destroyer of the
universe. So it rejects all rituals and practices and promotes the value of human
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life based on love, respect, trust and mutual understanding. Guru Nanak
communities. He believed that all men of different cultures and religions were
equally worthy of respect and love. Indirectly Sikhism rejects all distinctions of
caste, creed, and gender and believes in a casteless egalitarian society that
lie very close to the tenets of multiculturalism. It is said that Sikhism is quite
modem, open and rational and it promotes the principle of equality. The local
deity in Mano Majra stands for its inhabitants' cohesiveness and religious
and cultural plurality of Mano Majara. The peaceful coexistence of the Sikhs
Without any friction or conflict, both communities respect each other's culture
and religion. This kind of respect and tolerance is a clear sign of the healthy
freedom of all members of society which helps them to preserve, enhance and
religious diversity and cultural plurality often lead to communal clashes, but in
Mano Majra, especially Sikhs and Muslims consider each other as brothers.
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Multiculturalism does not differentiate between the majority and tlie minority
terms of religion, culture, ideology and different ways of life. In Mano Majra,
Muslims are in minority but they feel comfortable and secure in the village.
The religious security and preference they enjoy are revealed in these words:
and religious intolerance, Sikhs and Muslims engage in their religious practices
without weakening the social health of Mano Majra. As we know religion and
system of belief and practices, whereas culture transmits religious values and
beliefs from one generation to another for the escalation of social health.
Therefore, we, as social animals, cannot separate religion and culture, which
are the determinant factors for shaping human society. In the above extract, the
Muslim mullah and the Sikh priest are the representatives of different religions
who can perform their religious duties without feeling of religious jealousy and
K
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communal hatred. Thus, the Mullah's long sonorous note "AUah-ho-Akbar" is
a reminder for the Sikh priest to 'be ready' for his prayer. He says his faithful
prayer "by shouting at the top of his voice, God is great" (14). This kind of
Sikh priest's monotonous "singsong" show their different ways of prayer, but
their religious diversity is not harmful to the rest of the society. After all, every
Khushwant Singh has also dealt with the different modes of worship of the
Sikhs and Muslims in Mano Majra, which underlines the way each group
In Islam, women are not allowed in the mosque for reciting prayers, whereas in
Sikhism men and women both are sitting together in a semi-circle for prayer.
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Standing in a 'row' and sitting in a 'semi-circle' indicate differences in modes
practices are vividly narrated. The narration illustrates the fact that no religion
in Mano Majra has an inferior status and the follower of each religion has a
promotes other human values like tolerance, love and respect. Thus,
The openness and the readiness to acknowledge and accept the 'other' is a
Consider, for e.g., how Meet Singh welcomes the stranger, Iqbal, when the
Ill
" This is gurudwara, the Guru's house-anyone may stay herf^..
Put your luggage in that room and make yourself comfortable.
Will you have something to eat?" (47)
The interaction between Meet Sing and Iqbal shows religious opermess and
humanism and encourages community service. Meet Singh always respects and
cares for Iqbal. He enquires: "Iqbal Singiji, have you gone to bed without
food? Would you like some spinach? I have also curd and buttermilk" (59).
Meet Singh's humanitarian care speaks a lot about his religion, a religion of
humanity.
step towards fostering the value of social integrity and peace. In brief, Meet
Sing's way of greeting, polite language, etiquette, respect to the Sikh scriptures
and above all his hospitality reveal the multidimensionality of the Sikh culture,
multiculturalism.
}>
The conversation between Meet Sing and Iqbal reveal the former's practical
sense and the latter's proclivity for rhetoric. Iqbal, having been abroad, has a
fascination for the western way of life, but is unable to acknowledge the
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Christians' freedom to preach religion. He seeks material comfort but Meet
religions:
countries, which creates no wave of quarrel and conflict among different ethnic
without any friction and conflict. Perhaps, Khushwant Singh wants to compare
these two religions, i.e. Sikhism and Christianity, on the basis of their common
India, 'monotheism' is not a proper step to envelope all social problems related
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multicultural country, where people believe in different 'avatars' of God and
polytheistic, can boast of social harmony if its religion(s) fails to teach the
Khushwant Singh wants to project the idea of secularism which was strongly
The Muslim speaker recognizes the importance of godly presence, religion and
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and draw the conclusion that, principally, both 'isms' are the same. Secularism
promotes the equality of all religions, without special favor to any particular
one. For Khushwant Singh, secularism means the freedom to practice one's
religion in one's own house. Outside the house, all religions are equal but
India. He seems to assert the idea that Mahatma Gandhi's secularism is one of
cultural tolerance and promotes the value of equality. It is, therefore, assumed
Though language and culture are interrelated, we do not always find a one-to-
but it doesn't carry only a symbolic meaning; it also signals the cultural
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behavior of the speaker, i.e. his cultural identity. So the speaker's language not
only reflects his way of thinking and feeling but also his cultural identity. After
all, language is one of the most sensitive instruments used for maintaining
good human relations. Claire Kramsch (1998:77) points out: "Although there
individual and a given social group. Any harmony or disharmony between the
hospitality and love. The Sikhs and Muslims greet Iqbal in the Gurudwara and
discuss things with him. The way they use language reflects their affinity,
They shook hands. Meet Sing did not bother to introduce them.
He pushed the air mattress aside to make room on the charpoy
for the visitors and sat down on the floor himself.
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' I am ashamed for not having presented myself earlier.' said the ^'^
Sikh. ' Please forgive me. I have brought some milk for you.'... '
Here, Babuji, drink it before it gets cold.'... ' Yes you drink it as
you like, Babuji,' said the Muslim. (60-61)
multicultural society. Such a dialogue has already taken place between Meet
Singh and Iqbal. The words of greetings like ' Sat Sri Akal' and ' Salaam' in
the above extract directly reflect the speakers' religious identity. Without any
ill-feeling, they respect and recognize each other's religion, community and
words, ' Please forgive me', indicate his politeness and deep-rooted sense of
his culture. Actually he is not a defaulter of any kind, but his utterance reflects
his culture. He even offers a tumbler of milk to Iqbal. This again shows his
his culture and a sense of hospitability to the unknown guest. In a sense, every
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be through language, behavior, attitude and lot of human activities. Therefore,
we see how the principles of multiculturalism have been reflected in the above
cultures. After all, each culture has its own value and it articulates diverse
equality for culturally and socially diverse groups. This first line of analysis
need for maintaining their social health. Irrespective of their caste, religion and
humanity and love. By promoting the value of religious diversity and cultural
equality, they have planted a tree of social integrity, harmony and peace. Their
religious tolerance is an effective tonic for their social health. It also supplies
the food material for nurturing the values of an egalitarian society. Therefore,
religious and cultural equality. It also shows how all kinds of differences
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should be valued and protected in a positive way that will help people to add
But the second line of analysis focuses on the evil consequences of partition.
masses that are neither acquainted with the British rule nor familiar with any
decision of partition. In fact, the Mano Majrans are quite ignorant about the
political leaders' decision. Their ignorance is seen in the following extract. The
questions shows how they are unaware and ignorant about India's
independence and its aftermath. Independence means nothing to them, for their
co-existence had known no bondage. But out of curiosity, they just ask Iqbal
about the happening in the world. The Muslim's innocent question 'What is all
this about Pakistan and Hindustan?' speaks a lot about their innocence and
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ignorance. Actually ordinary people are not acquainted with the communal
distinction between Pakistan and Hindustan; they simply live their peaceful
life. For them "independence meant little or nothing" (61). As a fact, they have
already cultivated and fostered the principles of multiculturalism. Now they are
quite worried about partition, which has made them culturally and socially
separate. They are less acquainted with a 'brutish rule' of the British who had
been ruling the nation for decades. In this regard S.P Swain (1999:85-86) says:
" Mano Majrans are unaware of the political situation of the country. They
even do not know that British have left India and that India has been
Iqbal tries to make them grasp the meaning of political freedom. He says: "Do
you want to remain slaves all your lives?" (62). But nobody gives any answer
to his question. After a long silence, the Lambardar answers: "freedom must be
a good thing. But what will we get out of it? Educated people like you, Babu
Sahib, will get the jobs the English had" (62). The Lambardar's answer reveals
a rift between the educated and uneducated people. He believes that the
peasants always remain slaves. One of the Muslims also supports the
Lambardar and states: "We were slaves of the English, now we will be slaves
of the educated Indians - or the Pakistani" (62). It means, for them slavery is
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common. The only difference is tl>at how much and in what way the native
have enjoyed more privileges and civil rights than the uneducated people
because of their fascination for British culture and education. But the minority
their slavish mindset persisted. This shows how partition has made no positive
effect on the lives of ordinary people. Therefore, they prefer to maintain and
differences. Unfortunately, partition has made their lives more insecure and
anxious.
One cannot blame the Mano Majrans for their ignorance of the effects of
partition. Living on the fringes of the country, like a marginalized group, they
did not receive much attention from either the British or the natives. They were
unaware of it, there was peace and harmony. The question is, did political
emphatic 'yes.'
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Iqbal's anti-colonial attitude is revealed in his words: "if you want freedom to
mean something for you - the peasants and workers - you have to get together
and fight" (62). But his words have no effect on the Lambardar and other
villagers because they are quite sure and definite about the social reality. As
the Lambardar says: "The winds of destruction are blowing across the land. All
we hear is kill, kill. The only ones who enjoy freedom are thieves, robbers and
happiness and freedom only to those who are thieves, robbers and cutthroats.
The weak and illiterate minority groups always remain away from the so-called
parts of the country. In fact, common people are not happy with the political
decision of partition which permanently dislocate and displace them from their
the masses that are the sufferers and the victims of its evil consequences.
Before partition, there existed peace, coexistence and social harmony in Mano
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jealousy, sense of insecurity and a lot of other things which spoil and ruin the
The novel does not offer to tell a story: its chief protagonist is not
a particular person, but a village. The method is thus essentially
sociological: Khushwant Singh sees in the border village, Mano
Majra, a microcosm of the communal temper of the country in
the days following the partition. The peacg|W' of village is
disturbed when the communal virus infects the people. Old roots
are destroyed and revenge becomes the order of day. •-''^j
h
The harmonious and peaceful life of Mano Majra is suddenly disturbed by the
arrival of a ghostly train from Pakistan which is loaded with the dead bodies of
Sikhs. The train looks something unusual and different, "there are no lights on
the train, the engine did not whistle, it is like a ghost train" (163). The train
brings not only the dead bodies of Sikhs but also commotion, turmoil,
communal hatred and jealousy. For centuries, the Sikhs and Muslims have
lived together in Mano Majra with great quietude. But partition has changed
the whole scene. The head constable's visit to the village divides "Mano Majra
into two halves as neatly as a knife cuts through a part of butter" (141). The
Muslims on Sikhs spread all over the country. As a result, people from both the
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communities feel suspicious of each other's religious and cultural identities.
The social peace, tranquility and harmony of Mano Majra get disrupted due to
the arrival of the ghostly train. For the first time, the Sikhs and Muslims see an
unusual train, a symbol of destruction and obliteration. Though the Sikhs in the
village are in majority; they start distrusting their Muslim brothers. Some of
them even say: "never trust a Musalman" (141). The Sikhs sit in a circle
around a hurricane lantern, some of them on a charpoy and others on the floor.
One of the younger men speaks: "We have looked upon the Muslims as our
brothers and sisters. Why should they send somebody to spy on us?" (143).
The arrival of the ghostly train has created a tense atmosphere in Mano Majra.
Their age-old relations become murky and gloomy. In a sense, the train comes
with a message of prospective, undying enmity and hostility between the two
communities. As a result, the Sikhs and Muslims have started suspecting each
suspicion, Mano Majra remains peaceful and free from any communal frenzy
says:
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Partition touched Mano Majra at both levels - at the community
level and at the individual level. At the community level it affects
very badly the Hindus, Muslims and Sikhs. The dark clouds of
suspicion and fear arise among the Sikhs and Muslims, who have
lived together for centuries. Yet feelinCof brotherliness have not
disappeared, and they meet for consultation in a scene that is
both intensely humane and touching.
Before long, sadly, the impact of partition begins to be felt. Yet there is a
conscious and intelligent attempt on the part of the local religious leaders to
maintain the harmony and synchronization of Mano Majra intact. They hear
the shocking news of communal riots in Pakistan. They "had heard of mosques
being desecrated by the slaughter of pigs on the premises, and of copies of the
holy Koran being torn up by infidels" (141). The Muslims in Mano Majra feel
insecure and anxious, therefore Imam Baksh, a Muslim mullah, goes with his
' Why ask us?' answered the lambardar. ' This is your village as
much as ours.'
You have heard what is being said! All the neighboring villages
have been evacuated. Only we are left. If you want us to go too,
we will go.'
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Meet Singh began to sniff.... One of the younger men spoke.
This indeed is a touching scene. It suggests how the human emotion of love
can transcend all barriers of selfishness and unconcern. Without any feeling of
communal hatred and enmity, both the Sikhs and the Muslims have enjoyed
their own ways of life. But the storm of partition ruptures and scatters their
conflict between the two communities on the basis of their numerical strength -
majority and minority. Both the communities have maintained their healthy
communal harmony.
Imam Baksh's words in the above extract create an awkward silence in their
meeting. But both the communities try to reassert their emotional integrity,
attachment, respect and tolerance to each other. Thus the exchange of words
between Sikhs and Muslims reveals their age-old cultural, religious and social
integrity. Even the Lambardar's words of support speak a lot about the Sikh-
Muslim imity in the village which is to be threatened due to the partition. His
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statement, 'this is your village as much as ours', reveals Mano Majra's social
integrity and communal harmony. Moreover, Lambardar says: "you are our
brothers. As far as we are concerned, you and your children and your grand
children can live here as long as you like" (147). His encouraging words carry
One of the younger men gives moral support to Imam Baksh and promises him
not to be worried about any danger. The promising words of the young man
'nobody will dare to touch you', highlight Sikh-Muslim unity in the village.
But moment-by-moment their unity is breaking. After his discussion with his
Sikh brothers, Imam Baksh is overcome with emotion. His tears signify his
brothers. Perhaps the thoughts of their pre-partition life are welling up in his
brotherhood and equality within the village. But their peaceful coexistence is
True, the bond of fraternal feelings existing between Sikhs and Muslims in
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his animosity against the political leaders who have taken the political decision
of partition:
This extract exemplifies how the political leaders take important decisions in
Delhi without bearing in mind its evil consequences and effects on the masses.
It is a tragedy of the masses that they have to be the worst sufferers of the
decision of partition. It is true that neither political leaders nor policy makers
have lost their homes and belongings. But the masses, the real custodians of
human values, continuously suffer and bum in the flames of communal frenzy
leaders' decision discloses the distance between the political leaders and the
unspeaking masses. Moreover, his bitter comment also reveals how the
partition has not only spoiled the peaceful lives of the masses but also
the field of politics, the powerful lobby takes political decisions which many
times, goes against the masses. If we see the history of any partition, generally
we find how the masses get victimized in the form of dislocation and
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displacement. But the so-called decision makers always remain safe from any
Muslims' deep sense of involvement with and attachment to the Sikhs who are
him is the cultural dislocation rather than the geographical dislodging. Moving
punishment. The Imam also underlines the fact that the source of harmony
does not lie in the physical proximity of a group of people belonging to the
to the Imam and his people. This is because they have forged strong human
and cultural bonds in Mano Majra which have sustained them for centuries.
They can maintain their cultural identity and individuality only in the border
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village. The Muslims of Mano Majra are not ready to fracture their age-old
each other's religion and culture. But partition makes them leave the place with
The response to the Imam's question in the passage quoted above is Meet
Singh's tears. Both these leaders share and recognize the value of cultural
partition. The common people also share the views of these two local religious
leaders. Certainly, there have been lines of demarcation in Mano Majra, but
such lines of separation only added to its inhabitants' capability to cut across
social and religious lines. They have their own religions but they respect each
other's religiosity. If they know the differences, they use the knowledge to
assert the other's right to retain his/her own identity. That the Sikhs desire
cultural diversity in Mano Majra is evident from these words of the Lambardar:
It is for your own safety that I advise you to take shelter in the
camp for a few days, and then you come back. As far as we are
concerned ", he repeated warmly, " if you decide to stay on, you
are most welcome to do so. We will defend you with our lives.
(148)
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It is to be remembered that the Sikh community is in a state of dilemma. Their
own people have come to the village as refugees from Pakistan. The protection
of these refugees, driven out by the Muslims in Pakistan, is in the hands of the
Sikhs. At the same time they have to protect a group of local Muslim refugees
whom they have known for centuries. As the Lambardar promises his Muslim
brothers: "you lock your houses with your belongings. We will look after your
cattle till you come back" (148). It is true that the Lambardar is fairly helpless,
but his promising words to Muslim brothers indicate his deep involvement
with them. But at last his promising words become futile because of a swelling
Soon there occurs a clash of ideas between the extremist group on the one
hand and Meet Sing and the Lambardar on the other. As the narrator says:
knowing what is happening to the Muslims at the other parts of India and
Pakistan. His sole concern, at the moment, is Mano Majra, his own real world.
He is aware of the suffering and pain of the Sikhs in Pakistan. But his
interrogation of the militant Sikh youths is revealing: "I was only talking of
Mano Majra. What have our tenants done?" (144). The Lambardar is also
aware of the stupidity of the vengeance that the youths talk about. He makes an
attempt to control the situation by lowering his voice: "This is no time to lose
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tempers. Nobody here wants to kill anyone" (145). He tells one of them: "You
are a hot-headed one ... we say one thing and you drag the talk to something
else" (145). He can talk more sensibly and in accommodative terms. He wants
to receive the Sikh refugees from Pakistan but not at the cost of Mano Majra
Muslims' lives: "Are we going to tell them (the Sikh refugees): ' do not come
to this village?' And if they do come, will we let them wreak vengeance on our
Lambardar was happily shared by the local masses, too. Consider, for example,
says:
Pakistan. Even their departure is a self-less act. Imam Baksh says solemnly:
"if we have to go, we'd better pack up our bedding and belongings"(148).
They have to uproot themselves from Mano Majra, their homeland, and start
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life anew in an alien land. They don't seem to believe that they would be able
to 'settle' down in Pakistan by forging new cultural ties. Yet they have to
leave. But once again the Sikhs and the Muslims part their ways in peace, even
as the vultures of intolerance and communalism hover around. The two groups,
however, have grown above the base and mean ways of this world. The
Lambardar gets up, embraces Imam Baksh and starts crying loudly. They part
Sikh and Muslim villagers fell into each other's arms and wept
like children. Imam Baksh gently got out of the Lambardar's
embrace. 'There is no need to cry', he said between sobs. This is
the way of the world. (149)
This pathetic scene points up how partition gives birth to miseries, sufferings
and develops a sense of cultural rootlessness among the people. The words like
weeping, crying, sobbing and embracing denote the pathetic condition of the
Sikhs and the Muslims who are unable to control their feelings of separation.
Imam Baksh concludes the informal meeting by making the statement: 'This is
the way of the world'. Imam Baksh and his companions leave the meeting in
tears. When he goes back to his house, he wakes up his lovable daughter,
Nooran, and says: "Nooro, Nooro ... get up and pack. We have to go away
tomorrow moming"(149). In her sleep, Nooran asks her father: "Go away?
Where?"(149). But the helpless father knows nothing about the new place,
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where they are supposed to go. Therefore, he replies: "I don't know ...
deep involvement with the Sikhs and on the other, their ignorance about their
However, the above passage gives adequate information about the helplessness
of the Sikhs and the Muslims who have been torn between different forces like
politics, caste, community, religion and culture. Until the partition, both
Significantly, even at the moment of partition hope rules their minds. Indeed
partition brings misery, distrust, scorn and despair. Yet they can be hopeful of
Not many people slept in Mano Majra that night. They went from
house to house - talking, crying, swearing love and friendship,
assuring each other that this would soon be over. Life, they said,
would be as it always had been. (153-4)
Finally, the Muslim community starts packing their belongings with tears in
their eyes. The feeling of cultural rootlessness and dislocation upset them.
Slowly, all the Muslims begin to come out of their homes. But the Sikh
brothers with their dripping wet eyes promise the Muslim officer: "We will not
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touch our brothers' properties ... we are brothers and will always remain
partition made them separate. Finally, the Muslims drive their bullock carts
loaded with charpoy, rolls of bedding, tin trunks, kerosene oil tins, earthen
pitchers and brass utensils. The Muslim officer tells them to be ready to go to
Muslims going to Pakistan come out at once. Come! All Muslims. Out at once"
(155). He drives his jeep round the convoy and directs his Muslim brothers to
say good-bye to their Sikh colleagues. "Mano Majra Sikhs and Muslims looked
on helplessly" (159). With a heavy heart, all Muslims and Sikhs say good-bye
The partition is not simply the tragedy of a nation but the tragedy of a group of
innocent people who have fostered the values of multiculturalism. The above
pathetic scene reminds us that partition has spoiled the peaceful life of
communities which were quite ignorant of the adverse impact of British rule.
In this regard K.V Surendran (2000:74) says: " The Sikhs, Muslims and
Hindus lived in a perfect harmony in this village and there was a time when no
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one in the village knew that the British had left the country and the country
all communities, irrespective of their culture and religion, were enjoying the
differences and maintained the law of social equality. But partition dislocates
and uprootes them from their soil where they were bom and brought up. What
is significant is that even when they part physically from Mano Majra, the
Sikhs and Muslims are able to reaffirm their faith in the finer values of human
relationship.
The tragedy of partition does not end with the evacuation of the Muslims from
Mano Majra. "Mano Majra's cup of sorrow was not yet full" (159). The entire
village turns up for the evening prayers at the Gurudwara. After the prayer, a
young Sikh boy enters i/a hall with his friends. He looks quite aggressive and
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Our problem is: what are we to do with all these pigs we have
with us? They have been eating our salt for generations and see
what they have done! We have treated them like our brothers.
They have behaved like snakes. (144)
The images like brother and snake suggest a possible opposition and rivalry
tries in his own strange way to illuminate the idea of communal harmony that
will help them to escape from the coming danger of communal riot in the
village. He argues fiiriously: "Are you all dead?"(169), "Is this a Sikh village?"
(170), "What sort of Sikhs are you?" (170). These questions show the boy's
coolness and passivity of the Sikhs. His violent idea of communal harmony
incites young Sikh boys who are cognizant about their religious, communal
gets disrupted and finally the boy pulls out the weapon of communal identity.
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Now the politics of projecting false communal identity raises its ugly head. So
far the elders from the Sikh community have shown sympathy, humanity and
compassion to their old Muslim friends, but now the young Sikh boys become
more conscious of their communal identity. The Sikh boy, the leader of the
group, blames the other Sikhs for being passive and unreceptive. He poses a
question before the Sikh boys: Are you "Potent or impotent?" (170). He tries to
incite them further by telling stories of massacres and riots in the other parts of
the country. He utters every word carefully to rouse their communal passion.
religion. His inciting words make them more conscious of their communal
life.
be protected and respected for maintaining social peace and integrity. The
Muslims in Pakistan bluntly violate this principle. After partition, the Muslims
in Pakistan behave like animals. Their animal like behavior causes great
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religious or cultural. But after partition, the ideology of multiculturalism gets
Though the rash boy decides to take revenge on the Muslim community, Meet
emotional appeal: "What have the Muslims here done to us for us to kill them
in revenge for what Muslims in Pakistan are doing? Only people who have
Muslims, bom and brought up in this village, have shared and exchanged each
them in revenge. But the reckless young Sikh boy is not ready to listen. He
subdues him with a series of angry outbursts: "What had the Sikhs and Hmdus
in Pakistan done that they were butchered? Weren't they innocent?" (171-72).
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It will teach them that we can also play this game of killing and
looting'. (171)
Each word of his speech is calculated to incite communal hatred and antipathy.
not care. It is enough for me to know that they are Muslims. They will not
cross this river alive" (173). The words like kill, abduct, rape, loot and attack
But they are helpless and cannot hold against the flood of communal
disharmony and social disintegration. Meet Singh weakly says: "I am an old
bhai; I could not lift my hands against anyone - fight in battle or kill the killer.
What bravery is there in killing unarmed innocent people?" (172). The elder
Sikhs remain cool and silent before the young boys who are more conscious of
their communal identities. Now due to partition, a cold war begins between
two communities on the line of majority and minority. In Mano Majra, the
Sikhs are in majority, whereas Muslims are few in number. In the final part of
the novel, tolerance and respect to communal differences and identities are
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The storm of partition shatters not only the socio-cultural, socio-religious
synchronization and integrity of Mano Majra, but also the inter-caste and inter-
Muslim weaver's daughter. But their love also melts in the fire of partition.
Jugga and Nooron try to break the boundaries of community, religion and
culture and foster their love. He expects her to be at the same place next day.
But she is quite anxious about the conservative and conventional society and
culture in which she is bom. Jugga promises her not to be worried about any
words show how open and bold enough he is to continue his relation with
Nooran love affair bridges the gap between two communities in terms of
community love affair is a sign of social change. In a sense, Jugga and Nooran
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communal and religious boundary. Though Jugga and Nooran are
Unfortunately, their love affair also ends with partition. Partition separates
them forever. Thus Jugga's final act shows his sacrifice for love and
needle and thread, which stitches the patches of caste, community and culture.
Therefore, Khushwant Singh ends his narrative with the noteworthy act of
Jugga's saving the lives of thousands of Muslims. His sacrifice is not only a
resuh of his love for his beloved, but also his compassion, sympathy and
kindness to the Muslim brothers who are on their way to Pakistan to resettle
and violence based on ethnicity and religion. Perhaps Khushwant Singh wants
socio-religious diversity:
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Take religion. For the Hindu, it means little besides caste and
cow protection. For the Muslim, circumcision and kosher meat.
For the Sikh, long hair and the hatred of the Muslim. For the
Christian, Hinduism with a sola topee. For the Parsi, fire-worship
and feeding vultures. Ethics, which should be the kernel of a
religious code, has been carefully removed. Take philosophy,
about which there is so much hoo-ha. It is just muddle-
headedness masquerading as mysticism. (195-96)
partition. Before partition, India was a home of different religions like Hindu,
Muslim, Sikh, Christian, Parsi and all. All had maintained and retained their
various ways of life. Without any friction and communal hatred, they respected
and welcomed all those differences. But partition made them separate on the
towards each other's religious practices and their different ways of life.
To sum up, the second line of analysis shows how the ideology of
partition has made people culturally and socially separate. The clouds of
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suspicion and intolerance hover over the village Mano Majra. Partition not
only spoils the peaceful life of the masses but also dislocates them from the
soil where they were bom and bred. It has brought misery, distrust, antipathy,
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