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Indian independence and nationalism
The disadvantages of the partition of india
Partition of india essay
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The statement is true partially. Because the partition of Bengal, be it the result of communal antagonism or be it a result of class conflict can not bring out the total truth unless we go deeper to the real changes in the spirit of the Bengalees who showed the power of their strength of unity in 1905. To avoid the riot in Bengal in 1946 different speakers and writers too, spoke of that spirit and remembered the contribution of its greatest writers in 1905 because they were concerned more with human suffering because of the division than of any other reasons. A great leader of Bengal, Mr. Sarat Chandra Bose addressing a press conference on 1st Oct. 1947 at the Subhas Institute of Culture reminded, “It is quite wrong to think that the Hindus …show more content…
Sumanda Sikder took birth in 1951 after partition and spent her early ten years in East Pakistan in the lap of her aunt, Snehalata Ghosh, her ‘Pisi’ (father’s elder sister). The book is the narration of the writer’s own direct and face to face experiences of those early ten years in her life. She with her great wonder observed that their village Digpait was quickly turning out into a village of only ‘vites’ (abandoned houses). Dayamoyee is the narrator of the text and her ‘Katha’ or narration is actually her own realization of the changes in human values on the eve of partition. She actually wants her readers hear the angst of her heart for a general saga of humanism. Her ultimate realization …show more content…
Anchita Ghatak, writes, ‘A Life Long Ago chronicles, through family memories, the changes affecting post colonial South Asia…It also raises some important questions about class, caste, community, religion and gender that continue to trouble us in contemporary times” (vii-ix). In very cryptic and short chapters the writer unveils storehouse of humanity deep within her own heart. Simplicity of narration is her best ornament to reach the largest part of humanity and farthest core of the reader’s mind reviving their ethical sense. Humanism stands for two basic values: first and foremost, love of fellow beings and solidarity of mankind without distinction of race, caste, creed or nationality and second intellectual integrity and scientific spirit according to which all beliefs however firmly held, are liable to modification or rejection in the light of further knowledge and experience. In chapter one, the narrator, a little girl of ten years of a Hindu family describes her kinship with Majam Dada who proves what true humanism is and how love of fellow beings can win over all barriers of caste, class or even distance. The first chapter opens with the news of Dada’s death, “For fifty years, I had been oblivious to the frozen tears inside. And those tears were now streaming down my face”(1; ch. 1) Such was the bond of humanity among the writer and Majam dada that the narrator at her very tender age could easily make out that her foster mother who was
A traditional extended family living in Northern India can become acquainted through the viewing of Dadi’s family. Dadi, meaning grandmother in Hindu, lets us explore her family up close and personal as we follow the trials and tribulations the family encounters through a daily basis. The family deals with the span of three generations and their conflicting interpretations of the ideal family life. Dadi lets us look at the family as a whole, but the film opens our eyes particularly on the women and the problems they face. The film inspects the women’s battle to secure their status in their family through dealing with a patriarchal mentality. The women also are seen attempting to exert their power, and through it all we are familiarized to
The woman narrator of ‘‘Yellow Woman’’ does not reveal what she is running away from when she leaves her home and family. In fact, she does not seem to know what is wrong with her, or what the importance of the old stories might be in her life. Catherine Lappas explains in an essay excerpted in this volume, that ‘‘Hers is a condition born of cultural dislocation: She is an Indian woman living in a Western world that dismisses all stories as irrelevant.... In her Indian world, however, stories have an ongoing connection to people's lives.’’ Or do they?
Zitkala Sa’s autobiography “Impressions of an Indian childhood” Should remain a part of the American Literary canon because her writing is full of rich history. Within the history that she depicts, she shows a different perspective. A lot of times, people do not realize the perspective of the Indians when looking back at this time. Her writing shows what begins out as a happy childhood.
Anisa Kidwai’s memory of the partition compelled her to write down not of her own deeds nd sufferings, but about thousands of innocent victims whose sufferings can easily rise above its historic limitations and also can be a subject to transhumanism in Nietzsche’s terminology. Mrs Kidwai personally was charmed by Gandhiji’s principle of nonviolence which is a key word of the Indian concept of humanism that plausibly could have diverted the direction of the partition agitation to some other positive way. While working in two refugee camps, the writer saw how the affected people of the riot in 1947 were attacked by thirst, hunger and different epidemic diseases. It was also shaming for her to see how girls were raped and wounded brutally by the riot hooligans, how everyday fifteen and every night ten newborn babies opened their eyes unwanted and in the most unhygienic atmosphere. She was shocked to see a little boy talking of only ‘murder’ and ‘death’. Amidst destruction and distrust, there were few, who bore the message of hope and
Nujood shares her background by introducing the village of Khardji, the place where she was born. Nujood states, “women are not taught how to make choices [where she’s from]” (Ali & Minoui, 2010, p. 23). To exemplify the power men hold within her country, Nujood shares her mother’s story. At the age of 16, Nujood’s mother was married off to Ali. Four years later, Ali decided to enlarge the family by choosing a second wife. Nujood’s mother had no say. Nujood makes it clear her family is less fortunate. She describes her village as “little stone houses without
Sidhwa’s representation of characters in Cracking India serves as the embodiment of suffrage that Partition caused to the people of India. Through Lenny, the reader envisions each character having his/her own experiences and reactions to the post-colonization, which expands the focus of the affects from one group to multicultural groups of citizens. She explains that “when you put yourself into the persona of a child, in a way you remove all those blurred images-- other people 's opinions, expectations about what life is teaching you and the stereotypes which come in” (Sidhwa “Interview” 519). Lenny’s perspective shows the unveiling of biases and discrimination in her imagined community that she encounters and observes. The individual traits and transformation of personalities and relationships between the protagonist and her circle of relatives and friends symbolize how
“Till death do us part,” is a phrase stated by many to their significant other. This phrase, such as others, is one that represents the commitment of a relationship. For the Hindu culture, this phrase is taken quite literally. Hindu widowhood has long been associated with victimization and vulnerability (Czevenda, 351). In Rabindranath Tagore’s “Skeleton,” the plight of widowhood is explored. Tagore was an Indian native and captivated the inspiration of “Skeleton” by the things he witnessed in his country. India is the home to more than 30 million widows older than 40 years old (Czevenda, 351). It is also known for its caste system, which is characterized by the categorization of people and societal roles (Czevenda, 351). Tagore utilized these statistics in his hometown, along with the Hindu beliefs, to cultivate the notion that widowhood is viewed as dishonorable.
Deshpande is not unconcerned about Indian reality in respect of the lot of women, but she is not a strident and militant kind of feminist who sees the male as the sole cause of all her problems. Her concern, in fact, is nothing less than the human predicament. As a chronicler of human relationships she is superb. The interplay between tradition and modernity and tensions generated by it has been faithfully presented. Deshpande does not offer readymade solutions, for she believes, in literary writing “one does not pose a problem and present a solution. It’s not maths. The value based fabric of life that she projects are of great significance.” (Literature and Gender
Indian-Canadian writer Anita Rau Badami has penned a few widely praised books managing the complexities of Indian family life and the cultural gap that rises when Indians move toward the west. A nostalgic mother-daughter story told by two women from the Moorthy family, Badami's Tamarind Mem is a novel about the energy of memory and narrating. The Washington post surveys the novel as being “splendidly evocative.... as much a book about the universal habit of storytelling as it is about the misunderstandings that arise between a mother and daughter.” Lisa Singh calls her reading experience of Tamarind Mem as being “bittersweet…. with often stunning, poetic prose, [Badami] gives us an intimate character study of two women” (Star Tribune).
On the whole the living literary tradition like the Mahabharata, performs the dual function of recreation and reinterpretation of Indian society. Every period of social transformation tends to dig in this vast storehouse of knowledge for understanding the eras gone by and also for understanding
In her autobiography, she has described the struggle of three generations for the survival to overcome the pain and burden of their caste. She details the village life at the time of her grandmother, mother and her own childhood. In her foreword to the English translation, Wandana Sonalkar writes that the title of the book is a metaphor of writing technique employed by Pawar:
Urvashi Butalia in her book, The Other Side of Silence, attempts to analyze the partition in Indian society, through an oral history of Indian experiences. The collection of traumatic events from those people who lived through the partition gives insight on how history has enveloped these silences decades later. Furthermore, the movie 1947 Earth reveals the bitterness of partition and its effect of violence on certain characters. The most intriguing character which elucidates the silence of the partition is the child, Lenny. Lenny in particular the narrator of the story, serves as a medium to the intangibility created by the partition. The intangibility being love and violence, how can people who grew up together to love each other hate one another amidst religion? This question is best depicted through the innocence of a child, Lenny. Through her interactions with her friends, the doll, and the Lahore Park, we see silence elucidated as comfort of not knowing, or the pain from the separation of comfort and silence from an unspoken truth.
...orm (Gandhi 206). According to Gandhi, the discontent that these tortured children in Lenny’s nightmare experience will force India as a nation to awaken and provide reform to stop the cries of their youth. If the leaders of India (Ayah and Godmother) can put an end to their passive behavior and answer the insistent cries of the future of their nation (Lenny), then there is hope that despite its dismembered limbs and deep cracks, India will be able to thrive once again. Sadly enough, a nightmare is only revealed in the slumber of the conscience and once the mind awakens it is readily forgotten.
Anita Desai’s Clear Light of Day was set in India’s Old Delhi. The novel weaves the history of partition of India with an upper middle class Hindu family- the Das family. It focuses on their struggles and fragmentation. Also, it portrays the shifting and changing relationships of the Das siblings (Kinna, 2011). The central figure of the family is Bimla Das (Bim) who is an independent woman. Bim’s memories of childhood dominate her sterile existence and thus, replay her memories in the decaying family mansion in Old Delhi. The whole novel circulates around the theme of memory and the passage of time; vividly symbolized by the two epigraphs in the opening of the novel. The sisters in the novel try to reconcile their childhood dreams with their adult lives and resolve the lingering guilt of past family conflicts. Thus, this essay attempts to show the significance and the implication of the epigraphs by Desai in the novel.
The poem A Different History was written by Sujata Bhatt, and is about how the culture, language and identities of the colonisers have affected India’s values, culture, religion and spirituality. The first stanza focuses on respect for religion and education, and on India’s culture, whereas the second stanza emphasises how the language and the colonisers destroy this culture and values. This poem also focuses on the fact that language plays a crucial part in establishing national identity, linking people of the same nation together through common history, and a shared culture (which language is a part of). The poem contains various literary techniques, and explores multiple themes, the main one being the significance of language.