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This book presents the oral testimony of Subhashini (1914–2003), the woman head of a well-known Arya Samaj institution devoted to women's education in rural north India. Subhashini's narrative unfolds a story, within a sea of stories, which has remained silent in the dominant historical discourse. Her memory evokes contrasting images of violence, martyrdom and Partition. Not 1947 but 1942—the year of her father's 'martyrdom'—is recalled as a violent rupture in her memory. Partition is a moment of celebration, revenge, divine retribution, empathy, remorse, tragedy and fear. Translating Subhashini's oral testimony, Nonica Datta recreates the memory of a colonial subject, living in postcolonial times, as a historical narrative. Moving beyond a historical event and well-established historical facts, Violence, Martyrdom and Partition is a parallel history of events and non-events, memory and history, testimony and experience. Breaking the silence of an oral testimony and presenting memory as history, this work opens up the historians' territory. This testimony defies the opposition between subject and agent, victim and victimizer, witness and survivor, aggressor and spectator, perpetrator and bystander. Subhashini's candid, repetitive narrative suggests a remarkable interplay of individual and collective remembrance, and reveals the shifts, ambiguities, silences and contradictions in an individual memory.
Contributed articles chiefly with reference to India.
Introducing an eloquent, sensual new Canadian voice that rings out in a first novel that is exquisitely rich and stunningly original. Roop is a sixteen-year-old village girl in the Punjab region of undivided India in 1937 whose family is respectable but poor -- her father is deep in debt and her mother is dead. Innocent and lovely, yet afraid she may not marry well, she is elated when she learns she is to become the second wife of a wealthy Sikh landowner, Sardarji, whose first wife, Satya, has failed to bear him any children. Roop trusts that the strong-willed Satya will treat her as a sister, but their relationship becomes far more ominous and complicated than expected. Roop's tale draws the reader immediately into her world, making the exotic familiar and the family's story startlingly universal, but What the Body Remembers is also very much Satya's story. She is mortified and angry when Sardarji takes Roop for a wife, a woman whose low status Satya takes as an affront to her position, and she adopts desperate measures to maintain her place in society and in her husband's heart. Yet it is also Sardarji's story, as the India he knows and understands -- the temples, cities, villages and countryside, all so vividly evoked -- begins to change. The escalating tensions in his personal life reflect those between Hindu and Muslim that lead to the cleaving of India and trap the Sikhs in a horrifying middle ground. Deeply imbued with the languages, customs and layered history of colonial India, What the Body Remembers is an absolute triumph of storytelling. Never before has a novel of love and partition been told from the point of view of the Sikh minority, never before through Sikh women's eyes. This is a novel to read, treasure and admire that, like its two compelling heroines, resists all efforts to be put aside.
This edited collection attends to the locations of memory along and about the Indo-Pakistan and Indo-Bangladesh borders and the complex ways in which such memories are both allowed for and erased in the present. The collection is situated at the intersection of narratives connected to memory and commemoration in order to ask how memories have been formed and perpetuated across the imposition of these borders. It explores how national boundaries both silence memories and can be subverted in important ways, through consideration of physical sites and cultural practices on both sides of the India-Pakistan-Bangladesh borders that gesture towards that which has been lost – that is, the cultural whole that was the cultural regions of Punjab and Bengal before Partition, as well as broader cultural "wholes" across South Asia, across religious and linguistic lines – alongside forces that deny such connections. The chapters address issues of heritage and memory through specific case-studies on present-day memorial, museological and commemoration practices, through which sometimes competing memorial landscapes have been constructed, and show how memories of past traumas and histories become inscribed into diverse forms of cultural heritage (the built landscape, literature, film).
This book presents an examination of fictional representations, in books and films, of the 1947 Partition that led to the creation of the sovereign nation-states of India and Pakistan. While the process of representing the Partition experience through words and images began in the late 1940s, it is only in the last few decades that literary critics and film scholars have begun to analyse the work. The emerging critical scholarship on the Partition and its aftermath has deepened our understanding of the relationship between historical trauma, collective memory, and cultural processes, and this book provides critical readings of literary and cinematic texts on the impact of the Partition both in the Punjab and in Bengal. The collection assembles studies on Anglophone writings with those on the largely unexplored vernacular works, and those which have rarely found a place in discussions on the Partition. It looks at representations of women’s experiences of gendered violence in the Partition riots, and how literary texts have filled in the lack of the ‘human dimension’ in Partition histories. The book goes on to highlight how the memory of the Partition is preserved, and how the creative arts’ relation to public memory and its place within the public sphere has changed through time. Collectively, the essays present a nuanced understanding of how the experience of violence, displacement, and trauma shaped postcolonial societies and subjectivities in the Indian subcontinent. Mapping the diverse topographies of Partition-related uncertainties and covering both well-known and lesser-known texts on the Partition, this book will be a useful contribution to studies of South Asian History, Asian Literature and Asian Film.
Presenting an alternative history of partition, this book records the voice of Subhāshiṇī, a refugee in rural Haryana, who endorsed and was complicit in acts of violence against Muslims in 1947.
A reappraisal of the tumultuous Partition and how it ignited long-standing animosities between India and Pakistan This new edition of Yasmin Khan’s reappraisal of the tumultuous India-Pakistan Partition features an introduction reflecting on the latest research and on ways in which commemoration of the Partition has changed, and considers the Partition in light of the current refugee crisis. Reviews of the first edition: “A riveting book on this terrible story.”—Economist “Unsparing. . . . Provocative and painful.”—Times (London) “Many histories of Partition focus solely on the elite policy makers. Yasmin Khan’s empathetic account gives a great insight into the hopes, dreams, and fears of the millions affected by it.”—Owen Bennett Jones, BBC
Shadows at Noon is an ambitious synthesis of decades of research and scholarship which explores the key strands of South Asian history in the twentieth century with clarity and authority. Unlike other narrative histories of the subcontinent that concentrate exclusively on politics, here food, leisure and the household are given equal importance to discussions of nationhood, the development of the state and patterns of migration. While it tells the subcontinent's story from the British Raj to independence and partition and on to the forging of the modern nations of India, Pakistan and Bangladesh, the book's structure is thematic rather than chronological. Each of the chapters illuminates on overarching theme or sphere that has shaped South Asia over the course of the century. This format allows the reader to explore particular issues such as the changing character of nationalism or food consumption over time and in depth. Shadows at Noon is a bold, innovative and personal work that pushes back against standard narratives of 'inherent' differences between India, Pakistan and Bangladesh. Its purpose is to make contemporary South Asia intelligible to readers who are fascinated by the subcontinent's cultural vibrancy and diversity but are often perplexed by its social and political makeup. And it illuminates the many aspects that its people have in common rather than what divides them.
This is an ethnographic monograph that studies the memories of the 1947 Partition of India. It examines how survivors use the ideology of Hindu nationalism to rationalise the Partition's death and suffering.
Consciousness about self-identity and history is an offshoot of colonial rule. Governments in independent India that largely inherited the economic and political structure of the colonial rule fueled this consciousness by adopting the policy of caste-based reservation in matters of public utility and services. Manifestoes issued by political parties during elections guarantee relocation of castes. Thus, communities segmented as castes are in constant flux and often claim higher social status while providing data for lower economic status. The Parathavar community that was deeply exposed to colonial rule by the Portuguese, Dutch and English by virtue of being inhabitants of the Pearl Fishery Coast was no exception to this trend. This book, though presented as a collection of articles, looks into the social, economic and religious past of the Parathavar community prior to their embracing Christianity and seeks to compare that with the developments after conversion. These articles are attempts to collect historical information from the memory of noted writer and Sahitya Academy winner R. N. Joe d’Cruz and compare it with the information gleaned from archives, field visits and presentations situated within the historical context. Hence, this scholarly work is purely apolitical and academic. But, it provides critical input for understanding the consciousness of the Parathavar people and others in the present.