This psychological and gendered exploration of postcoloniality through Pinjar is radically different, exposing religion as a constraining force and expressive of the frenzy that accompanies arbitrary drawing of borders, the irrational contestation between the powers that be and ultimately woman‘s body as the site of its enactment.Ībstract: The history of Indian Partition is of perennial importance to mankind. By exposing religion as a force that constrains women in the name of ―honor‖ and chastity, Pinjar shows that identity formation in the case of relocated women is highly complex and psychologically nuanced. Through this reading of Pinjar, an attempt is made to show the fissures that accompany processes of a ―gendered‖ identity formation in a postcolonial encounter, the trauma of which does not neatly translate into a purely communal consciousness. It posits a reading of women‘s experiences in a postcolonial nation, identifying the potential of feminist articulations of the traumatic Partition of 1947 by drawing upon contemporary scholarship such as the likes of Ritu Menon, Urvashi Butalia and Gyanendra Pandey.The paper consciously avoids the stereotypical analysis of Partition narrowly conflating it with newly assumed religious identities of the refugees. This paper seeks to analyze Amrita Pritam‘s Punjabi novel Pinjar (1950) or The Skeleton in this light. Leela Gandhi in her book Postcolonial Theory: A Critical Introduction argues that the colonial encounter is not simply― "a reservoir of raw political experiences… characterized by…writing about the cultural and political identities of the colonized subjects". Key words:-anguish, partition, trauma, holocaust, memories, womanhood, radical. The question of the cause of partition’s violence is a vast historical matter, which has to take into account several groupings of people, categorised according to religion, caste, caste and political allegiances and different geographical entities at a number of moments in time.
Partition novels celebrate the unique power of a culture to retain an awareness of loss in ways that emphasise the validity of secular spaces and the urgent need to revive them.
Thematisations of the Partition in the genres of novels, short stories, drama, poetry, film, oral narratives, and formal history have all contributed to the new visibility of Partition. Memories of Partition are in circulation even today, not because of its continued communal manifestations but also owing to the literature inspired by the Partition. It was both a defining moment and a traumatic experience in history. People had to be uprooted either from India or from Pakistan although many decided to stay in their ancestral lands. The question of the cause of partition’s violence is a vast historical matter, which has to take into account several groupings of people, categorised according to religion, caste, caste and political allegiances and different geographical entities at a number of moments in time.Ībstract: The 1947 Partition of India and Pakistan led to the largest mass migration in human history.
The 1947 Partition of India and Pakistan led to the largest mass migration in human history.
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