Pooro s Perceived Duality of Identity in Single Life: A Humanist Perspective of Pinjar

Transcription

1 Pooro s Perceived Duality of Identity in Single Life: A Humanist Perspective of Pinjar Munmun Giri Assistant Professor Department Of English Dumdum Motujheel College India Abstract: The history of Indian Partition is of perennial importance to mankind. The mountainous shame and violence inflicted upon humanity is not only chronicled by historians, literature has also relived and recreated partition by fictionalizing this colossal desecration of human values, characterized not only by gory carnage but also by rape, large scale burning of dwellings and a mass spreading of religious and ethnic hatred leading to a fractured identity of self. This paper, therefore, examines Amrita Pritam s Pinjar, originally written in Panjabi and is translated into English by Khuswant Singh in 2009, in a humanist perspective and explores a woman s fractured identity amidst the religious and clan feuds on the eve of Indian Partition. Unlike other partition fiction, Pinjar pivots more on the universal humanistic ideals than on horror and violence. A teenage girl lost her own self in between Pooro and Hamida and raised crucial humanistic questions of dignity, individual freedom and fellow feeling. My argument is that pooro s perceived duality of identity is actually a part of universal humanism. The pangs and the angst of such fractured identity compel the readers to have a pause and look back toward the rich tradition of Indian philosophy and humanism where each human is imagined as part of the god. Key Words: Humanism, identity, individual freedom, self, duality, religion Introduction- Indian traditional wisdom admits a variety of human minds, and consequently a variety of paths. If somehow the underlying principle of this attitude can be captured, intellectually 409

2 explained and propagated, then perhaps peaceful co-existence of human species in this glove is possible. (Motilal, 11) It is most significant that Indian literature on partition, particularly fiction, is a triumph of the spirit of humanism and not a conduit for escalation of the religion of hatred and separateness. In all the major works of fiction in Indian languages as well as in Indian English, the focus is not on revenge, bloodshed, rape or massacre but on recognition of humanistic truths of love, respect, faith, freedom, fellow feeling and tolerance. The origins of the approach to these works on Indian partition can be traced back to Indian people. Indian culture is a salad bowl respectfully accommodating divergent religious faiths and cultural practices. It is the very heterogeneity of Indian culture that makes it historically possible for different religions and cultures to survive and to mutually enrich themselves in their own way. Ancient Indian culture admitted the variety of human nature, variety of tastes, views, approaches etc. Not any one is regarded superior to the other. This humanistic approach of Indian philosophy has a worldwide attraction from time immemorial. Mother Teresa, Sister Nivedita and many other great men and women from all over the world settled lifelong in India to discover the spirit of humanism and its rich source of philosophy. The teachings of the Vedas, the Upanishads and the Bhagvad Gita work deeply in the unconscious of the Indian mind. In Indus civilization as well as in Vedic age, human irrespective of gender used to give importance on human dignity, liberty and rational thinking. The excavated figures of both Indus men and women suggested that. Women in Aryan society used to enjoy education, individual freedom and freedom of administration too. Women like Gargi, Maitreyee, Apala were literate and took the leading role in the development of their society. It is unfortunate that the country which has such glorious past of unity of mankind lost its way in the alley of prejudice, fundamentalism, ignorance and cruelty toward its independence. The human self of the women, more particularly, was negated and was reduced to body that can be defamed and dishonoured barbarically. The author of this article therefore, proposes to explore Pinjar from a humanistic perspective to look into the fractured identity that Pooro perceived in her single life. The academic objective in this paper is, therefore, to present a detailed textual analysis of Amrita Pritam s Pinjar, a major Indian English novel on Indian Partition. Such a study is bound to be interdisciplinary and it will borrow from History, Ethics, Culture Studies and Philosophy as the overall theoretical base

3 Pinjar, a skeleton without a shape or name- Amrita Pritam s Pinjar is tale of identical crisis perceived by an adolescent girl, Pooro. It is also a tale of identical transformation from Pooro to Hamida, from an innocent girl to an experienced revolting woman. The text, although short in length, is full of profound depth of humanism. Set against the background of religious and clan feuds on the eve of Partition, Pinjar, actually brings out the eternal truths of human life which essentially integrates some humanistic values and issues. The Partition of India in 1947 divided not a territory only rather, it divided each singular human heart in its most minute impact on the people. Pooro represents those people whom the Partition offered a dead life. The author narrates, It was a double life: Hamida by day, Pooro by night. In reality, she was just a skeleton without a shape or a name (25; ch. 5). The word, skeleton signifies hollowness of a body devoid of any heart or soul or mind. She lost her true identity of a living human because in Indian philosophy the identity of a human is not just a passport or a voter card. It is a true human soul as narrated in The Principal Upanishads, translated by Dr Sarvapalli Radhakrishnan, That dwells in the citadel of the heart is the soul or psyche. It is this soul which reaps the fruits of deeds and survives the death of the physical body (90). People remember partition not for bloodshed, abduction and rape only. It gives a different kind of smothering and burning mental pain that keeps on breaking the inside of a human soul quite invisibly for a long time. Professor Jayanti Basu of Applied Psychology rightly observed in introduction of her book, Reconstructing the Bengal Partition: The Psyche under a Different Violence (2013), violence is not only violation of the body, but also the mind as well (xxix). Pooro suffered this violation of mind in duality of her identity- Hamida by day and Pooro by night. The narration of the tiny text has a simple spontaneity in its lyrical style in bringing out the innermost being of its characters. It presents a complex and matured development in pooro, a village uneducated girl of fifteen. The text shows a gradual revolutionary spirit within Pooro claiming for the fundamental rights and respect of a human. Pooro s dual identity focused the crucial issues of individual freedom, rational thinking, forced marriage, conversion under compulsion, illiteracy, and ignorance which must have an appeal of reiteration and reexamination for the readers

4 Forced marriage, a crucial humanistic issue- Pooro is the central character of the text. She is not properly educated and at the age of fifteen only her father arranged marriage for her. The girl was nothing but a burden for them. The author narrates, Pooro s parents were resolved to lighten themselves of the burden of a daughter (3;ch.1). The word burden indicates the indignity and ignominy that a girl can suffer as a human. In a family, particularly, if it is poverty ridden, girl children are always treated as unavoidable troubles. They can not exercise individual freedom. Pooro was never allowed to go out of her house or do anything as per her wish. The atmosphere of distrust between two religious groups on the eve of partition constrained that liberty more. There was reason to be cautious because the Muslims had become very aggressive. (6;ch.1). Pooro belonged to a very poor family and her father struggled much to save their ancestral house from attachment by creditors. Pooro s marriage was a deep concern for them as she reached adolescence. To escape the taunts and disgrace by others of the village, they escaped to Thailand and when they returned to Chhato, The first thing Pooro s parents did was to find a young man for the hand of their daughter. (2;ch.1). Education for Pooro was not their concern. Rather her marriage seemed the only solution for the protection of the honour of their family. No one cared for the human self in Pooro who appeared cursed for her woman identity. A scholar will be mistaken if he analyses this approach in Feministic flavour because Pooro s fight was not limited steadfastly against the patriarchal oppressions. Rather, she was in search of an ideal society where humanism would control its steering. Before her marriage with Ram Chand, she was abducted by Rashida and was kept confined for fifteen days inside a secluded garden house. Her abduction and conversion into Islam against her will raised so many questions that can be resolved in the perspective of Humanism. When she came to her sense, she found herself within four walls. She banged her forehead against the walls as if to wish herself to be bold enough to change the course of her life herself. She like a freedom fighter began to hammer the door of her confinement with her bare hands still she felt exhausted. All her dreams and joys were, thus, robbed off her. Adolescence, according to Psychology, is very much sensitive and sensible a stage for any human being because at this stage boys and girls grow a mind which is not matured enough, yet, it carries an indomitable romantic wonder which can conquer any pick of success. Pooro s mind at fifteen was killed permanently with the decision of her marriage by her parents. Her abduction by 412

5 Rashida put the last nail in that coffin. She asked Rashida, Tell me, in the name of your Allah, why did you do this to me? (16;ch.3) Rashida made Pooro remember about the past history of their two families which had been at loggerheads for many generations. Rashida s attempt of abduction initially indicates his mentality of showing superior physical strength to defame the other community by dishonouring one of its women members. Islam does not admit such activity as it is against humanity. Radical Humanism and Pooro s identical crisis- Pooro s abduction by Rashida can also be analysed from the angle of M. N. Roy s Radical Humanism. Marxist humanism once inspired M. N. Roy to deny the role of inheritance or tradition in the development of human civilization which, he thought was the result of class struggle. But, as he was mentally tagged with the root of Indian culture and tradition, he soon got disillusioned with Communist internationalism and later on felt that inheritance, traditions, value systems played a vital role in constructing not only the social experience but also the moral sensibilities of individuals. In Pinjar, Pooro s abduction had its root in economic disparity between Shaikhs and Sahukars family. Pooro s grand father had advanced Rs 500 on compound interest to Rashida s grandfather. When the poverty ridden Shaikhs family could not pay the amount in due time, they were mercilessly rendered homeless. Their community was defamed by the abduction of one of the women members of the family by Pooro s uncle. Economic inequality between the two families gave birth to a communal rivalry in which one woman was marked as a medium. Pooro s abduction was just a retaliation of the earlier abduction of one woman of the Shaikhs family and had its deepest root in the conflict between haves and havenots. Such conflicts usually lead to violence. But such violence can also be averted by giving priority to humanistic values. India has ever been remembered as a land of non- violence and peace because love and selfless service is the elixir of its culture. Abduction and individual freedom- Indian democracy is the example of the largest democracy in the world because individual freedom is the heart of this system. Freedom of living, freedom of exercising belief systems and freedom of expression have made the nation s constitution a grand success in unity in diversity after its Independence. India had a great tradition of this attitude from time immemorial. That s why whoever had come to conquer this land like Shak, Hun, or Pathan, 413

6 they fell in love with the country s traditional culture. This exclusive humanistic feature of the country crumbled down towards the last phase of the British Empire in India. Pooro s abduction shows how a girl s individual freedom was subjugated and stunned permanently. Indian concept of humanism believes in the freedom of the individual including the right of self determination. It advocates separation of religion and the state affairs from personal matters. Pooro was robbed off her individual freedom by Rashida when he forcibly married her and converted her against her will. She was not given the least chance to determine her choice of living both by her parents as well as by Rashida. The least value of a human life exercising the right of self determination was abducted from Pooro s life. Pooro threw question to Rashida, If my uncle abducted your aunt, what fault was that of mine? You have reduced me to a homeless vagrant (18;ch.4). The state administration was also involved. Rashida bribed Rs 500 to the police to report that they could not find a clue of Pooro. Changes in the national politics reflecting the division amongst the nationalist idealisms, the impending riot between Hindus and Muslims too stormed her personal life. Pooro s forcible conversion into Islam was indeed a cruel game with a man s self identity. Her arm was tattooed on with a new name Hamida. With that inscription her Hindu name Pooro became lost. Pooro was reduced not only homeless vagrant but also a being without any identity. The human Pooro remained no one to recognize: In her dreams, when she met old friends and played in her parents home, everyone still called her Pooro. At another times she was Hamida. It was a double life: Hamida by day, Pooro by night. In reality, she was neither one nor the other, she was just a skeleton, without a shape or a name. (25; ch.5) Pooro could not withstand this duality of existence by heart. She attempted to escape from that suffocating confinement of identity when Rashida was fast asleep. She reached her own home at Chhato all in a trance and collapsed in fatigue. She heard her father saying, Daughter, this fate was ordained for you, we are helpless (22; ch. 5). Humanism does not believe in destiny or fate that intervenes in. It keeps faith on man s individual karma or intellectual deeds. Pooro s father escaped his own responsibility by drawing the influence of fate to bring tragedy in her life. T. S. Saraswati in Culture, Socialization and Human Development, has a precise observation, In a culture where chasitity is established as more precious than life itself, girls are over socialized from childhood to accept their subservient role in a patriarchal set-up to learn modesty and self

7 denial (214). Pooro was shocked to be rejected by her own parents. She stood exhausted under the open sky foodless, homeless, parentless and identity-less. Religious dogmas ultimately tended to negate compassion on her. Humanism, therefore, does not allow any religious dogma to intervene in one s personal freedom. Pooro and Rashida, a bond of Humanism- Pooro felt duality of behaviour even in her own relationship with Rashida whom she used to hate bitterly as A black bear was combing her hair with its claws (13;ch.3). But she does not know when she started to love that very man in course of time. It was he who abducted her and also helped her to overcome the trauma. He repented lifelong for his sins and begged forgiveness to Allah. When she was rejected by her parents, it was Rashida who appeared at that time running breathlessly towards her because he had grown a bond of humanism with Pooro within fifteen days only. He took care of her health and did not feel to imprison Pooro in a room because he was well aware that a human does not live only with a body. He/she lives more with a mind that cannot be imprisoned. Pooro s identical crisis as a mother- Few months later of her abduction, Pooro- turned- Hamida became a mother of a new born baby who had been planted inside her by force, nourished inside her womb against her will- and was now sucking the milk from her breast, whether she liked it or not (34; ch.8). She felt a crisis of identity toward her offspring. She felt a natural motherly bond with the baby. Yet, she hesitated to love that child wholeheartedly. It was an internal conflict within her motherly soul which was not at all ready to accept the critical situation at that tender age of fifteen only, although girls in India are groomed to become good wives and mothers from the very beginning of their lives. Pooro, an idol of humanity- Pooro who herself had suffered immensely under the wheels of injustice and inhumanity, had emerged gradually as a living idol of humanity. She had learnt to love anybody who was in distress. She was converted to a Muslim, yet she felt no hesitation to help a Hindu girl, Kammo who rushed to her to escape from her aunt s torture. Hamida put aside her own child at that moment and feed Kammo with her own hands and massaged her foot with ghee. She also helped 415

8 Taro to fight against injustice as she was given married to a man who was already married mentally with another woman. Pooro s perception of duality also includes a tiny child born out of a mad woman. She was the first one to notice the new born baby lying in between its abnormal mother s two legs in the field. Not for a second, she ever thought of the baby s identity, whether it was a Hindu or a Muslim. She gathered courage, called her husband and took the child at home for immediate nursing. Hindus called a meeting and recognized the baby as Hindu and snatched it away from Hamida s lap. Hamida tried to convince the Hindus that she took infinite care for six months to save the baby s life and therefore, she should be the actual relative of the child. She exclaimed, Poor child! He hasn t got a tongue to say what he wants (68;ch.15). After five days the child was brought back to Rashida s house as the baby was becoming lean and almost perishing in its new shelter. Pooro felt an irony of identity of her own self as she was actually a Hindu girl, yet, she was debarred from taking care of the Hindu baby simply because she was converted to a Muslim. The method of religious conversion is, thus, ridiculed as it gives no importance to a human s original self. Pooro herself was a combined entity of Hindu and Muslim and she had learnt from this existence that religious identity can never be one s real identity. Humanity is the sole identity of a human. In her surrounding, Hamida noticed intolerance, cruelty and fanatic runs of the Muslims to terrify the Hindus who were forced to live like animals in a cage (84;ch.19). In such critical turmoil, she never forgot her duty discovered a Hindu girl hiding in their sugar cane field as she escaped from the Muslim ravishers. Hamida s whole hearted effort to save the girl s life by making arrangement to send her back to India, reflects her intelligence and open mind. Her love of fellow human beings and solidarity of mankind without any discrimination of known or unknown is really humanistic. From Ram Chand she came to know that his own sister, Lajo was abducted by one Muslim. When Pooro escaped from Rasida s confinement she expected a humanistic welcome from Ran Chand s side as he was her would be husband. But she was rejected from all sides. Yet, Pooro did not hesitate to take risky detective effort to rescue his sister from a Muslim house with Rashida s help. She had a generosity of heart and therefore, still had a firm belief that she would be able to convince Lazo s family to accept her gladly. She had a pathetic imagination of her own identity as she thought, People raised monuments to the he dead; they have funeral 416

9 feasts and make gifts in charity. Does anyone so much as mention my name in my house? (116; ch. 24) At the end of the novel, Hamida as a human stood before an acid test. Her head was still held high in peerless personality and haloed in a divine dignity. She was now no Pooro, no Hamida but an illuminated human being with all the normal sensibilities. When grabbing her hand Hamida s brother said, This is your only chance (125; ch.27), Hamida could realize what he intended to say. Like Lazo, she too was free to join the group of the Hindus. But she made her brother release her arm and turned back to where Rashida was standing and clasped her son to her bosom. She said to her brother, My home is now in Pakistan (125; ch.27). She did not want her identity to be fragmented anymore because she believed that where a human s mind resides is his actual home. A messenger of humanism, Pooro defies the external religious identities and she spoke of her soul to be her real identity, Whether one is a Hindu girl or a Muslim one, whoever reaches her destination, she carries along my soul also (125; ch. 27) She unifies the message of The Upanishads in her life that The Universal Consciousness is Atman which is our true being (Radhakrishnan; 91) Conclusion- It is most significant that Indian literature on partition, particularly fiction upholds the noble mission that as per Indian traditional values, each human has that power to defeat any communal force that is against humanity. Its focus is not on revenge, bloodshed, rape or massacre but on a recognition of truth that despite efforts at dehumanization of civilization, it is ultimately through the realization of the supreme truths of humanity and love that man can fulfill his karma successfully on this earth and identify himself with the universal consciousness. Pooro s perceived duality of identity, Hamida by day and Pooro by night, thus, signifies nothing as she, ultimately, could prove herself simply a human being, devoid of any physical or religious mark of identity. She shows the way of love and fellow feeling that would ensure that the history of partition will not repeat itself

10 Works Cited- Motilal, Bimal Krishna. Logical and Ethical Issues. An Essay on Indian Philosophy of Religion. New Delhi: Chronicle Books, Print. Basu, Jayanti. Reconstructing the Bengal Partition: The Psyche under a Different Violence. Kolkata: Samya Publication, Print. Prabhupada, Swami. Bhagavad- gita: As It Is. India: The Bhaktivedanta Book Trust, Print. Pritam, Amrita. Pinjar. New Delhi: Tara Press, Print. Radhakrishnan, S. The Principal Upanisads. India: HarperCollins Publishers, Print. Saraswati, T. S. Culture, Socialization and Human Development; Theory, Research and Application in India. India: Sage Publication, Print