For centuries, India was ruled by the British Empire. But India bargained for its independence from Britain by agreeing to help it fight the Axis Powers in World War II. After the war was over, the British left in 1947 and divided the country into two, secular/Hindu India and Muslim Pakistan. However, despite the fact that many Muslims lived in India and many Hindus lived in Pakistan, most Hindus lived in India and Muslims in Pakistan.
Train to Pakistan Summary & Study Guide Description. But India bargained for its independence from Britain by agreeing to help it fight the Axis Powers in World War II. After the war was over, the British left in 1947 and divided the country into two, secular/Hindu India and Muslim Pakistan. However, despite the fact that many Muslims lived in India.
When the British withdrew, then, those who were not in the 'right place' had to flee to a new country. In the summer of 1947, ten million people crossed what was known as 'the partition.' Due to religious and ethnic hatred, two million people were killed during the skirmishes and mob violence that occurred in the chaos. Local authorities were just taking over from the British and had no ability to control the populace.
Train to Pakistan takes place in the fictional town of Mano Majra, which was near the partition. Many border towns like Mano Majra contained great religious diversity, with Hindus, Muslims and Sikhs living side by side. But the British took no account of these towns, and so great violence erupted within them. In contrast, the author shows Mano Majra as maintaining its order, given its relative isolation. However, Mano Majra possessed a train station that would eventually make it a center of conflict.
The story begins with the robbery and murder of Lala Ram Lal, the only Hindu family in town. The murderers were a gang led by Malli, who were looking for their old fellow gang member and leader Juggut Singh, a Sikh hoodlum of great height, build and with a bad reputation. During the event of 'dacoit', however, 'Jugga' was making love with his girlfriend, Nooran, the daughter of the town's Mullah (the interreligious love was strictly forbidden). At the same time of the dacoit, Iqbal Singh, a well-educated, effeminate atheist, though ethnic Sikh, arrived in town to organize the peasants for the People's Party of India.
Malli and his gang try to pin the crime on Jugga, which results in the arrests of both Iqbal and Jugga due to local suspicions. They are arrested due to the orders of Hukum Chand, the regional magistrate, in part because of his suspicions of both characters for independent reasons. While they are in prison, however, conflict starts to rise in Mano Majra when a train full of Muslim corpses is brought to town and burned by soldiers. Not long after, a group of soldiers comes by to evacuate the Muslim half of town (the other half is Sikh) to Pakistan which leads Nooran to depart while Jugga is in jail in the regional capital of Chundunnugger.
After the Muslims are evacuated, a local band of Sikhs comes to Mano Majra to whip up anti-Muslim sentiment and sabotage the train that was taking the Muslims to Pakistan. Chand, normally corrupted but racked with guilt over his own sins, releases both Iqbal and Jugga to stop the killing, and despite Iqbal's self-image as a social reformer and Jugga's self-image as a thug, Iqbal drinks himself into a stupor while Jugga gives his life destroying the rope the Sikh soldiers had set up to throw Muslims on top of the train off to their deaths.
Train to Pakistan is a historical novel by Khushwant Singh, published in 1956. It recounts the Partition of India in August 1947. Instead of depicting the Partition in terms of only the political events surrounding it, Singh digs into a deep local focus, providing a human dimension which brings to the event a sense of reality, horror, and believability.[1]
Social structure and cultural understanding among the people[edit]
In a relatively short book, the reader gets to know a lot of characters in detail. Examination of the varied groups of people not only increases cultural and social understanding of that time and place, but also shows that the blame could not be placed on any one group; all were responsible.
Mano Majra, the fictional village on the border of Pakistan and India in which the story takes place, is predominantly Muslim and Sikh. Singh shows how they lived in a bubble, surrounded by mobs of Muslims who hate Sikhs and mobs of Sikhs who hate Muslims, while in the village they had always lived together peacefully. Villagers were in the dark about happenings of larger scope than the village outskirts, gaining much of their information through rumor and word of mouth. This made them especially susceptible to outside views. Upon learning that the government was planning to transport Muslims from Mano Majra to Pakistan the next day for their safety, one Muslim said, “What have we to do with Pakistan? We were born here. So were our ancestors. We have lived amongst [Sikhs] as brothers” (126). After the Muslims leave to a refugee camp from where they will eventually go to Pakistan, a group of religious agitators comes to Mano Majra and instills in the local Sikhs a hatred for Muslims and convinces a local gang to attempt mass murder as the Muslims leave on their train to Pakistan.
If groups of people are examined on a closer level than their religious attachments, a more detailed social structure emerges. Government officials were corrupt, manipulative of villagers, and could arrest anyone they chose for any reason, more often than not for their own benefit. They did just enough in terms of dealing with the dispute so that nobody could say that they did not do anything. The law enforcement was completely at the whim of the local government, meaning that in practice, there was no law. Also, small amounts of educated people trickled in and out of villages, trying to instill in people democratic, communist, or other western ideologies, though the common people were turned off and confused by their unorthodoxy. When one such educated man was speaking to a villager about freedom, the villager explained,
To better understand the situation surrounding the partition of India, Singh provides information about both religions involved.The book sheds light on the various religious practices of both Sikhs and Muslims in rural India. Singh describes daily life for individuals from both practices. For example, Singh describes the practice of prayer for Muslims.“The mullah at the mosque knows that it is time for the morning prayer. He has a quick wash, stands facing west towards Mecca and with his fingers in his ears cries in long sonorous notes,Allah-o-Akbar (4)”Singh points out practices of Sikhs as well,“The priest at the Sikh temple lies in bed till the mullah has called. Then he too gets up, draws a bucket of water from the well in the temple courtyard, pours it over himself, and intones his prayer in monotonous singsong to the sound of splashing water (5)'.[2]
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Moral message and character development[edit]
In addition to giving an understanding of human actions and pointing out that everyone was responsible, Singh makes a background moral commentary which bubbles up through main characters in their thoughts and their actions. Hukum Chand is the District magistrate, and one of the main characters in the story. It becomes apparent that he is a man in moral conflict who has probably used his power over the years with much corruption. He is often described with a dirty physical appearance as if he is overwhelmed with unclean actions and sins, and is just as often trying to wash himself of them, similar to Pontius Pilate after Christ was condemned. Hukum Chand’s ethical issues are shown in one of repeated encounters he has with two geckos, which likely represent Muslims and Hindus in conflict, on the verge of fighting each other. When they start fighting, they fall right next to him, and he panics. The guilt he gets from not helping when he has more than enough power to do so literally jumps onto him.
Alcoholism is another tool Hukum Chand uses in attempt to clean his conscience. He feels the guilt of his actions by day and relieved of them by night, when his alcohol is able to justify trysts with a teenage prostitute the same age as his deceased daughter. In all his conflictions, he is able to acknowledge that what he is doing is bad, but is still unable to promote good.
The two other main characters that are given a lot of attention are Iqbal Singh and Juggut Singh, and are likely meant to be contrasted. Iqbal is described as a slightly effeminate, well-educated and atheist social worker from Britain who thinks politically (and cynically). Juggut is a towering, muscular, and uneducated villager who places action over thought and is known for frequent arrests and gang problems. As if to warm them up for comparison, they were both arrested for the same murder they did not commit, and were placed in adjacent cells. Upon their release, they learned that a gang was planning to attack the train taking Mano Majra’s Muslim population to Pakistan and kill the passengers; Juggut's Muslim lover Nooran is also supposed to be on that train. They each had the potential to save the train, though it was recognized that this may cost their lives. Juggut, nevertheless, acts on instinct and sacrifices his life to save the train. Iqbal spends pages wondering to himself whether he should do something, exposing a moral paradox on the way:
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It is important to note that Iqbal or the learned people are less of action, while the people of Juggat breed are less of talking.
“The bullet is neutral. It hits the good and the bad, the important and the insignificant, without distinction. If there were people to see the act of self-immolation…the sacrifice might be worth while: a moral lesson might be conveyed…the point of sacrifice…is the purpose. For the purpose, it is not enough that a thing is intrinsically good: it must be known to be good. It is not enough to know within one’s self that one is in the right” (170).
The questions of right versus wrong which Singh poses throughout the book are numerous, including those of what one should do when one has the opportunity to prevent something bad, when an act of goodwill is truly worthwhile, and how much importance is the consciousness of the bad. Train to Pakistan, with its multiple gruesome and explicit accounts of death, torture, and rape for the public to read, makes the case that people do need to know about the bad.
Politics[edit]
Khushwant Singh does not describe the politics of the Partition in much detail. This is mostly because his purpose is to bring out the individual, human element and provide a social understanding, two aspects of historical events which tend to be either ignored or not covered effectively in texts. In the Partition, the major change was political; Britain’s splitting of India into Hindu India and Muslim Pakistan. The effect of the change, however, was significant and as Singh has shown, frighteningly, social, as religious groups rearranged and clashed violently. Singh makes it clear that many people played a part in this chaos and everyone was equally worthy of blame, all while integrating examples of the sheer moral confusion which arises from trying to make sense of an event as momentous as the Partition.
Movie[edit]
A movie based on this novel and having the same title Train to Pakistan was released in 1998. It was directed by Pamela Rooks and this movie was nominated in Cinequest Film Festival, 1999 in the best feature film category. Nirmal pandey, Mohan Agashe, Rajit Kapoor, Smriti Mishra, Divya Dutta, Mangal Dhillon were the main cast of this movie.
Play[edit]
A play based on this novel and having the same title 'Train to Pakistan', however the first chapter 'Dacoity' was staged at Lamakaan - an open cultural space in Hyderabad, India. The play was staged by a theatre group called Aami. The play was adapted and directed by Krishna Shukla. This play was staged three times, the latest being on 26 August 2014.
2006 edition[edit]
Roli Books in New Delhi published a new edition of the novel together with 66 of Margaret Bourke-White's photographs of the violence. In late 2006, Roli was hoping to find an international distributor for the edition at the Frankfurt Book Fair (in October, 2006).[3]
Train To Pakistan Character Analysis
Train to Pakistan has also translated into the Tamil language as same titled by Raman Raja.
Notes[edit]
Sources[edit]A Train To Pakistan Pdf Free
Khushwant Singh Pdf
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