Punjab Partition Quotes

It was too quiet for hope, and then too loud for safety. She thought of the people she had lost, of the affection, the smiles, the belonging she could never again take for granted. It was the end of a life, and as she stood there, shivering in the brief night-time chill, it dawned on her that it was the end of her childhood.

Blood stains are not easy to remove. Yes, and they will enter the rooms and see my bedding. Perhaps a young girl will fit into my daughter’s clothes. Or it’ll all be a waste because they too lost a young daughter in the vadda raula. These clothes will haunt them. They will want to go back. How crazy! I don’t want to be here and they don’t want to be there. They can’t be here and I can’t be there. How absurd! It is like someone just did it in jest. What value does my life have? Zilch. Nobody thought of this? They live with my nightmares, I live with theirs. And then learn to ignore these sounds I hear from the crevices of the new house. Each night I plug my ears and shut my eyes. A new story over my story. The slate has been wiped clean. With blood.

I don’t seem to have said enough about the compensating or positive element of exposure to travel. Just as you discover that stupidity and cruelty are the same everywhere, you find that the essential elements of humanism are the same everywhere, too. Punjabis in Amritsar and Lahore are equally welcoming and open-minded, even though partition means the amputation of Punjab as well as of the subcontinent. There are a heartening number of atheists and agnostics in the six counties of Northern Ireland, even though Ulster as well as Ireland has been divided. Most important of all, the instinct for justice and for liberty is just as much “innate” in us as are the promptings of tribalism and sexual xenophobia and superstition. People know when they are being lied to, they know when their rulers are absurd, they know they do not love their chains; every time a Bastille falls one is always pleasantly surprised by how many sane and decent people were there all along. There’s an old argument about whether full bellies or empty bellies lead to contentment or revolt: it’s an argument not worth having. The crucial organ is the mind, not the gut. People assert themselves out of an unquenchable sense of dignity.

Partition tore India into three pieces. Disaster struck. There was East Pakistan, there was West Pakistan, and there was the rest of India. Millions of people were uprooted from their houses, tens of thousands massacred on both sides. It was one of the greatest mass migrations and killings in human history. People today do not realize the tremendous trauma of Partition, whose negative vibrations continue to haunt us even today.

In Stalin’s famous words, one death is a tragedy; one million deaths is a statistic. In this case, it is not even a particularly good statistic. The very incomprehensibility of what a million horrible and violent deaths might mean, and the impossibility of producing an appropriate response, is perhaps the reason that the events following partition have yielded such a great and moving body of fictional literature and such an inadequate and flimsy factual history. What does it matter to the readers of history today whether there were 200,000 deaths, or 1 million, or 2 million? On that scale, is it possible to feel proportional revulsion, to be five times more upset at 1 million deaths than at 200,000? Few can grasp the awfulness of how it might feel to have their fathers barricaded in their houses and burnt alive, their mothers beaten and thrown off speeding trains, their daughters torn away, raped and branded, their sons held down in full view, screaming and pleading, while a mob armed with rough knives hacked off their hands and feet. All these things happened, and many more like them; not just once, but perhaps a million times. It is not possible to feel sufficient emotion to appreciate this monstrous savagery and suffering. That is the true horror of the events in the Punjab in 1947: one of the vilest episodes in the whole of history, a devastating illustration of the worst excesses to which human beings can succumb. The death toll is just a number.

During the eighteenth century the Punjab was the scene of ceaseless turmoil between Sikhs and Moslems, and on January 7, 1761, at the battle of Panipat, the Sikhs were defeated. On their homeward march the victorious Moslems destroyed the holy city of Amritsar, blew up the Golden Temple with gunpowder, filled the sacred pool with mud, and purposely defiled the holy place by slaughtering a lot of holy cows within the temple enclosure. Although this happened in 1761, the Sikhs have neither forgotten nor forgiven it. When the Partition of India took place and Pakistan came into being, the dividing line passed between Amritsar and Lahore, leaving many thousands of Sikhs and Moslems on the wrong side of the line. In the scramble to get out of India and into Pakistan, great numbers of Moslems were killed by Sikhs. On the other hand, the Moslems who were already in Pakistan avenged themselves by slaughtering thousands of Sikhs who were trying to escape into India. How

I would learn many years later that although Sindh and Punjab had been geographically and culturally close, their experience of Partition was vastly different with respect to violence.

But her confusion gives me hope. If there's one thing dangerously abundant right now it is certainly. Certainty makes possible in men the most extreme good and the most extreme evil. A land like the Punjab, five rivers and three faiths, could do with a little less certainty.

Lajpat Rai, by this time a member of the Central Assembly. Writing a series of articles in the Tribune (November and December 1924), Rai argued that since Punjabi Muslims were unwilling to grant weightage to Hindus and Sikhs, Punjab should be partitioned into Muslim-majority and Hindu-majority portions. (He proposed a similar solution for Bengal.)

Sharif Miyan: "I wish I did, though. Own some land, that is. My family owned it once when I was a young man. It's all gone now." Sharif Miyan's eyes had a faraway look in them, as if he could still see the land. Avi: "Where did it go?" Sharif Miyan: "We lost it during Partition. My family owned many farms in Punjab---the one in Pakistan." Avi: "But land does not go anywhere, does it?" Sharif Miyan: "You are right. Land does not. It's not the people who go away. I know where my land is in Punjab. I can see it. I can walk on it. But it is not mine. Isn't that terrible? I can never forget the day when those landgrabbers held my family at gunpoint and told me to leave. I didn't think I would have to leave the country.

Partition-related communal violence had actually begun long before, beginning with the Muslim League’s call for Direct Action Day on 16 August 1946.4 Starting with the bloodshed in Calcutta and other places in Bengal, this fire had spread to Bihar and UP, and later West Punjab. By mid-1947, the flames had engulfed most of North India, from the NWFP in the west to Bengal in the east.

Partition in 1947 left the Christian community financially poor and economically insecure, because many of their Hindu and Sikh landlords had fled the country. Severe floods devastated the Punjab(Pak) in 1950, 54, 55 and 59 destroying the homes of thousands of Christians. In order to be eligible to receive relief goods, thousands of nominal Protestants became members of the Roman Catholic Church.

Pakistan’s political case in Kashmir was strong. Its ‘intervention’ and support to the Kashmiris was as much against international law as India’s intervention in Hyderabad and Junagadh. Pakistan had already disputed the Boundary Commission’s demarcation of the border between India and Pakistan. By granting Gurdaspur, a Muslim majority district in Punjab, to India, Pakistan believed the Boundary Commission had provided India its only road link to Jammu. Pakistanis saw the handing over of Kashmir to India as something pre-planned by Mountbatten.

The first Muslim invasion was as early as the eighth century CE, when the Arabs of the Umayyad Caliphate made it as far as the Punjab in what is now Pakistan. From then until the eighteenth century various foreign invasions brought Islam to the subcontinent; however, east of the Indus River Valley a majority of the Hindu population resisted conversion, thus sowing the seeds for the eventual partition of India.

This great region—the birthplace of Indus Valley civilization, Mauryan Empire, Ranjit Singh’s Empire, and the secular and pacifist philosophy of Sikhism—has been destroyed in the past forty years by pathetic leadership and crude amalgamation of religion and politics. Consider this: Punjab can boast of two Nobel laureates out of a total of four for the whole subcontinent, if we leave aside Mother Teresa. Such is our intellectual achievement in spite of the perpetual myth that Punjabis are all brawn and no brain. But . . . what happened at the time of partition destroyed Punjabis totally on both sides of the border. And I don’t mean just the refugees. They, of course, are still traumatised by the genocide. But . . . do you think the millions who indulged in murders, rapes, and plunder on both sides were able to just shirk off their feelings of sin and remorse? It... would have been impossible. Just look at the figures of growing alcohol and drug consumption in post-partition Punjab. I believe the guilt and remorse propelled a lot of people towards the path of alcohol and drug abuse.

And after the Mutiny, General Mansfield, the Chief of the Staff of the Indian Army, wrote about the Sikhs: 'It was not because they loved us, but because they hated Hindustan and hated the Bengal Army that the Sikhs had flocked to our standard instead of seeking the opportunity to strike again for their freedom. They wanted to revenge themselves and to gain riches by the plunder of Hindustani cities. They were not attracted by mere daily pay, it was rather the prospect of wholesale plunder and stamping on the heads of their enemies. In short, we turned to profit the esprit de corps of the old Khalsa Army of Ranjit Singh, in the manner which for a time would most effectually bind the Sikhs to us as long as the active service against their old enemies may last." "The relations thus established were in fact to last much longer. The services rendered by the Sikhs and Gurkhas during the Mutiny were not forgotten and henceforward the Punjab and Nepal had the place of honour in the Indian Army.