''Before I die, I want to see where I was born,'' my father announced last fall at home in Katonah, N.Y., as our family was celebrating Diwali, the Hindu New Year. With that, my parents and I began making plans to travel to Pakistan. My father and his entire extended family fled from there in 1947, when India gained independence and was partitioned into Muslim Pakistan and mostly Hindu India.
It was not a trip we had been expecting to take. My father's family left Lahore, where they had thought they would live their whole lives, after what the departing British had envisioned as an orderly exchange of minority populations exploded into a cycle of brutality and retaliation engulfing both new countries. They went first to Delhi, arriving with only what they could carry. My father, who was then 5 years old, remembers the tense train journey and the family's difficulties afterward as dispossessed refugees. As adults, my parents joined the Indian diaspora, raising me and my older brother in Sudan, then Abu Dhabi and finally New York. For more than a decade, we have all been Americans.
Until that day last November, I had rarely heard Dad speak about the partition. It was a subject I knew I should not bring up. But now, almost 60 years afterward, he had been captured by the zeitgeist of a generation: all over India and Pakistan, the partition survivors are seizing a last chance to reconcile their contradictory memories -- of terrorized displacement, but also of a rich shared culture that had to be left behind.
Peacemaking between India and Pakistan has become trendy. Chanting symbolic statements, movie stars and members of parliament are stepping across the border at the dusty guard-post village of Wagah. Since last month, Pakistan's national cricket team has been on tour across India, bringing along thousands of cricket-loving fans and being greeted by warm hospitality -- reciprocating Pakistani hospitality when India's team broke the ice by touring in Pakistan last year.
But can people taught for decades to regard one another as enemies really come together? We wondered, in this age of a war on terror, if it was worse to travel to Pakistan as Indians or as Americans.
Flying from Delhi to Lahore after a first stop in India, I was surprised to see the plane full of mostly older people, both Indian and Pakistani.
“Like many immigrant offspring I felt intense pressure to be two things, loyal to the old world and fluent in the new, approved of on either side of the hyphen” (Lahiri, My Two lives). Jhumpa Lahiri, a Pulitzer Prize winner, describes herself as Indian-American, where she feels she is neither an Indian nor an American. Lahiri feels alienated by struggling to live two lives by maintaining two distinct cultures. Lahiri’s most of the work is recognized in the USA rather than in India where she is descents from (the guardian.com). Lahiri’s character’s, themes, and imagery in her short stories and novels describes the cultural differences of being Indian American and how Indian’s maintain their identity when moved to a new world. Lahiri’s inability to feel accepted within her home, inability to be fully American, being an Indian-American, and the difference between families with same culture which is reflected in one of her short stories “Once in a Lifetime” through characterization and imagery.
“We are a nation of immigrants. We are the children and grandchildren and great-grandchildren of the ones who wanted a better life” said former Governor of Massachusetts, Mitt Romney, at the 2012 Republican National Convention. Since its establishment, the United States has grown through immigration, lending to a multicultural society. However, immigration and its government policies have become of great public interest due to illegal immigration at the Mexican border and violent events in the Middle East. For this reason it seems sensible to investigate the lives of immigrants so that U.S. citizens may take a stance on this disputed topic. Regardless of their origins, whether they are from Latin America, Asia, or anywhere else, immigrants seem to encounter similar endeavors. In Jhumpa Lahiri’s collection of short stories, Interpreter of Maladies, the author depicts the immigration of Indian citizens to the United States. Noting various matters ranging from motives to the cultural identity crisis, Lahiri exposes the struggles and ramifications of American immigration. The collection elucidates the lives of first and second generation
In “My Two Lives”, Jhumpa Lahiri tells of her complicated upbringing in Rhode Island with her Calcutta born-and-raised parents, in which she continually sought a balance between both her Indian and American sides. She explains how she differs from her parents due to immigration, the existent connections to India, and her development as a writer of Indian-American stories. “The Freedom of the Inbetween” written by Sally Dalton-Brown explores the state of limbo, or “being between cultures”, which can make second-generation immigrants feel liberated, or vice versa, trapped within the two (333). This work also discusses how Lahiri writes about her life experiences through her own characters in her books. Charles Hirschman’s “Immigration and the American Century” states that immigrants are shaped by the combination of an adaptation to American...
Before you begin reading the main narrative of my essay, I want to let you in on some details about my life and myself. I was born in Manhattan, New York and when I was about twenty two days old, I boarded a plane with my parents on a journey across the United States to the city of San Francisco, then to the town of Grass Valley. This is where my grandmother and grandfather resided. They had been telling my parents that the city of Manhattan was no place to raise a child and that we should move to California and live with them. Before making this life changing decision of leaving most of their friends and loved ones in New York to come to California, my parents sent me off to live in India with my uncle. Keep in mind, I was about the age of two when this all happened. The opportunity of leaving me with my uncle gave my parents about a year to think things over and pull themselves together, in efforts to properly raise a child in a country that was so
The people of India and Pakistan hate each other with a burning passion that goes back thousands of years. Because of the constant border wars you had to be stealthy when talking to people. For example if we were both on India's land and were both Indians we could be buddies; on the flip side if you spoke Sindhi, a derived form of Hindi, and I spoke Hindi I can assume you were Pakistani and we would have to fight it out.
Many authors have captured the experiences that immigrants face when migrating to a new country. In her works The Namesake and Unaccustomed Earth, Jhumpa Lahiri highlights the struggles of assimilation that immigrants from South Asian countries, particularly India, face when migrating to America. Lahiri focuses on the differing experiences between immigrant parents and their American-born children. Lahiri's works serve to educate Americans and provide immigrants with literature that they can relate to.
The partition of India left the subcontinent divided and devastated. Homes were dislocated as boundaries between the two countries were drawn. Scores of people were uprooted they had to leave behind all their material possessions and move on to be relocated. A couple of decades passed before the subcontinent could accept the reality of the two countries-one of them in two parts and separated by more than two thousand miles. From the late sixties differences between East and West Pakistan got aggravated and the burning cauldron finally exploded in 1971.
It is through the events in the journey of life that shapes and molds who we are as people. As for me, immigrating to America was one of those milestones that have shaped who I am. Those who have had the opportunity of moving from a different country to America know what a privilege it is. I felt the same honor to know that I would be journeying to the land of opportunity. Without hesitance, I spent the last two months packing and making the final preparations before moving to a new continent. Although it was a bittersweet time, leaving my beloved family behind, I knew that I couldn’t resist the treasure that waited for me in the new land. Coming from a developing nation the high level of sophistication that greeted me on arrival to America made feel like I was in paradise.
Emmanuel S.Nelson writes in the “Writers of the Indian Diaspora: A Bio-Bibliographical Critical Sourcebook” that writers on the Indian Diaspora share a Diaspora consciousness generated by a complex network of historical connections, spiritual affinities, and unifying racial memories, and that this shared sensibility is manifested in the cultural productions of the Indian Diaspora communities around the world. The element of longing, homesickness and a ‘Quest for Identity’ or ‘Roots’ mark the Diaspora
Bharati Mukherjee’s story, “Two Ways to Belong in America”, is about two sisters from India who later came to America in search of different ambitions. Growing up they were very similar in their looks and their beliefs, but they have contrasting views on immigration and citizenship. Both girls had been living in the United States for 35 years and only one sister had her citizenship. Bharati decided not to follow Indian traditional values and she married outside of her culture. She had no desire to continue worshipping her culture from her childhood, so she became a United States citizen. Her ideal life goal was to stay in America and transform her life. Mira, on the other hand, married an Indian student and they both earned labor certifications that was crucial for a green card. She wanted to move back to India after retirement because that is where her heart belonged. The author’s tone fluctuates throughout the story. At the beginning of the story her tone is pitiful but then it becomes sympathizing and understanding. She makes it known that she highly disagrees with her sister’s viewpoints but she is still considerate and explains her sister’s thought process. While comparing the two perspectives, the author uses many
Khushwant Singh’s Train to Pakistan is a horrific read. Though the characters and the village of Mano Majra are both fictitious, the reality of the 1947 Partition is not. Approximately one million men, women and children died as a result of communal violence during that time. The cynical part of me says that religious feuds and riots have always been a reality of South Asia – even before the medieval times, so this should not be shocking. But then the rational part of me questions why there are millions of Hindus, Muslims, Sikhs and other religious communities living in peace today. If there really was a blood lust which we inherited from our ancestors, we would have all been dead a long time ago.
The history of Indo-Pakistani relations has been a dominated by turbulence and bitter rivalry. After the partition in 1947, millions of people migrated to their new home in either the Islamic state of Pakistan or the secular state of India. Only two weeks after independence, India and Pakistan fought a war over Kashmir in 1948. India and Pakistan fought two more wars with each other in 1965 and 1971, with the latter resulting in the creation of Bangladesh. Since then, India and Pakistan have had very hard feelings against each other due to numerous Hindu-Muslim conflicts, the territorial dispute over Kashmir, and other bilateral tensions.
Under the partition plan Kashmir was free to remain independent or become a part of either India or Pakistan. The maharaja took the decision of joining forces with the Indians which Pakistani argu...
The inner desire of any immigrant is to be able to leave his or her country without having to leave home. The thought of leaving behind all that was close and of meaning to me arose feelings of discomfort within me. Change is many things; it is scary, it is good, it is necessary for growth but most importantly it is inevitable. So on October eleventh two thousand and eight when my father announced to my family and I the date on which we were to depart on our journey to the culture mosaic society of Canada, change seemed to have landed on our door step. This was the most important day of my life. Immigrating abroad meant changes, many of them, the feelings I recall which were of most relevance to me at the time were anxiousness and excitement. I was excited for a new beginning and anxious about how I would integrate into a whole new world. It was a bittersweet journey to the airport, knowing that these Indian surroundings; the noisy roads, the smell of savoury street food, and the
...shown through Lenny’s point of view. Prior the partition, Lahore was a place of tolerance that enjoyed a secular state. Tension before the partition suggested the division of India was imminent, and that this would result in a religious. 1947 is a year marked by human convulsion, as 1 million people are reported dead because of the partition. Moreover, the children of Lahore elucidate the silences Butalia seeks in her novel. The silence of survivors is rooted to the nature of the partition itself; there is no clear distinction as to who were the antagonists. The distinction is ambiguous, the victims were Sikhs, Hindus, and Muslims, and moreover these groups were the aggressors, the violent. The minority in this communal violence amongst these groups was the one out-numbered. This epiphany of blame is embarked in silence, and roots from the embodiment of violence.