Abstract
This paper examines the gendered violence in partition through the lenses of the psychological construction of individual trauma and its effects on women. In
addition, it will also interpret the cultural mediation of individual trauma and
its outlet on the female body as discussed by Cathy Caruth, Gyanendra Pandey and
Beerendra Pandey in their in-depth analyses of Partition trauma. The female
body has always been the site of anger dumping organ and thus her body even
after their death has to be a hunt for male’s evil taste. My study will
critically examine the probable reasons behind violence on woman’s bodies
during such atrocities in Sadaat Hasan Manto’s short partition story “Sharifan.”
Keywords :
Partition, Gender Violence, Manto, Lust, Nationalism
Murder
created Trauma, Trauma created anger, anger created a sense of revenge, the act
of avenge created more murders, as a result, the violence never stopped. The
trauma of violence continued to kill more and more people. Hatred increased at
a community level like a pandemic of covid. Those who came in touch with victims
also feel themselves victims and others as perpetrators through this social
contact. The narrativization of trauma affected the whole community due to the
absence of social distancing. The saddest element of this violent pandemic was
that women were the major targets of an orgy of death.
The short story “Sharifan” written by Sadaat Hasan Manto stands as the perfect
compact document of gendered violence in the period of partition. This story is
not only a fiction of gender violence rather it also provokes to critically
analyze the reason behind such pattern. One could on deep assessment see the
male hegemony and its dirty outlook on females not as human but as bodies. The
sexualization of the female body and the male’s opportunistic habit of waiting to
pounce over the female body resembles the hungry predator in the jungle always ready
for hunting on the slightest frame of chance. Violence has become able to
project the dark psyche of males onto the surface time and again. And partition no
less than world war and holocaust still remains as one of the darkest examples.
“Shafiran” starts with
the story of Qasim who is the father of teenage girl Shafiran. Qasim being raged on
the death of his wife and daughter’s murder couldn’t digest the pain and
instantly searches for revenge. But a
film of crimson blood blinded him when he entered his house and saw his wife’s corpse (Shafiran 60). As
a Muslim he immediately targets his Hindu and Sikh fellows. Blind with the
trauma of his loss of a beautiful wife and daughter he goes hunting for
murderers. Carrying ax in his hand and rotating it like the death wheel stumps
upon whoever comes before him. Jisha Menon in “Rehearsing the Partition:
Gendered Violence in "Aur Kitne Tukde" writes:
Official numbers of abducted women during Partition
are 50,000 Muslim women in India and 33,000 Hindu and Sikh women in Pakistan.
The multiple forms of sexual violence included inscribing tattoos on their
bodies, parading them naked in sacred spaces like temples, mosques, gurudwaras, and cutting their breasts off. Sometimes families traded their women in
exchange for freedom, at other times women were urged to take their own lives in
order to protect communal 'honor.' (30)
Because of male
lust and psychological suppression of sex, when the violence erupted females
became the body to be relished, quenched, and torn into pieces. Partition of
1947 divided the society, brothers, and sisters into Hindu and Muslim but the female
bodies. The case with the female body was based on the fact of sexuality and pleasure
despite its religion, caste, and class. Such scenes of atrocities not only
occurred and occur in one part of the world rather women's bodies were much
tortured in every part of the world in the course of every conflict, war, and
atrocity.
Urvashi
Butalia in Other Side of Silence
writes about the victimization of women during partition and discusses the casualties suffered by females, “The statistics inevitably used to open
these accounts have changed little: around twelve million refugees, 1 million
dead from slaughter, malnutrition, and disease, 75,000 women abducted and raped,
thousands of families divided by new borders drawn on a map to represent the
newly independent nations of India and Pakistan” (3). In another story “By God”
Manto writes about old Muslim women tirelessly looking for her young
daughter parted in Partition, “She
was from Patiala. She had an only daughter whom she couldn’t find. Every effort
was made to locate her, but with no luck.
She was perhaps killed in the
riots, but the old woman refused to accept that” (114). Her constant grief on
losing her daughter nearly has made her go insane and go careless, insane about
her own behavior.
Ranabir
Samaddar in the introduction to the book Partitions
sees partition as the occasion of “absence of apathy” for the people
affected by it (2). Those deprived of the right to interpret and halt the
partition are left unasked about their popular opinion. It works as the coercive
force to suppress real victims of partition and performs as the goal for the
policymakers to lay out their path for pertinent power and dominance. Dialogue
to any kind of peaceful settlements and negotiations based on the interest of
people are overlooked.
Though Qasim’s trauma is an immediate response to the pain arising from the death of his wife and the rape of
his young daughter, scholars like Cathy Caruth define traumatic revenge as
latency. In “Shfiran” the most prompt event leads to another catastrophe and
results in the killings of Hindu and Sikh people. It slightly differs from the
Cathy Caruth’s notion of medical trauma where the effects of violence emerge in
the delayed time as the result of the inexpressible event during its occurrence.
Cathy Caruth in Unclaimed Experience
trauma describes trauma as an overwhelming experience of sudden or catastrophic
events, in which the response to the event occurs in the often delayed, and
uncontrolled repetitive occurrence of hallucinations and other intrusive
phenomena (181). Caruth interprets
trauma from the delayed perspective of acute pain unexpressible during the time
of the horrendous event. Differing from the opposite evocation of trauma Shafiran
narrates the sudden rupture of violence blind on the anger of revenge: “Qasim felt shaken to the very core of his
being. A scream, one that could rent the skies, emerged deep from within his
innards but he had pursed his lips so tightly that it could not escape” (60). The
long-term trauma is pathetic and makes one psychologically ill whereas such
instant reaction and pain become more dangerous to those appearing as enemies
and perpetrators for the cause but healing for future violence.
On
believing that he has been the brutal target of religious outrage, Qasim
projects his anger and guilty to the opposite of Muslim Hindu and Sikh: “Axe in hand
he swept through the deserted bazaar like a stream of molten lava. He reached
the chowk and came face to face with a Sikh. The Sikh was a tall strapping
fellow but Qasim struck him down with such force that he fell like a tree
uprooted in a fierce storm” (61). Jeffery C Alexander in Cultural
Trauma and Collective Identity writes
“Cultural trauma occurs when members of a collectivity feel they have
been subjected to a horrendous event that leaves indelible marks upon their
group consciousness, marking their memories forever and changing their future
identity in fundamental and irrevocable ways (6). Similarly, the Hindu group
also seems rampant causing violence all around streets and gullies against
Muslims. The men saw him and raised cries
of ‘Har Har Mahadev!’ Instead of responding with a slogan of his own, he spat
out the worse mother-sister oaths he knew and pushed his way into them
(Shafiran 61). The violent clash between
Muslims and Hindus emerge as the cultural mediation of individual trauma as
pointed out by Beerendra Pandey “Cultural trauma emerges as the socially
mediated attribution which emphasizes the representational aspect of culture”
(125). Thus, the cultural transformation of individual trauma into communal
violence is also necessarily showcased by Manto.
Qasim being a victim in the beginning couldn’t be identified as a
victim towards the end because of his incessant killing of Hindus and raping a Hindu girl Bimala who appears like his daughter’s age. Rada Ivekovic in “Partition as a form of transition” clarifies the dilemma of identifying the dichotomy of victims and perpetrators. She writes “People see themselves as victims regardless of the fact that they may have been or become perpetrators in their turn (30). Just after the event, Bimala’s father asks Qasim about his identity and starts rolling around the streets crying the name of Bimala soaked in immense pain perpetrated by Qasim.
According to Gyanendra Pandey, “Sikhs,
Muslims and Hindus were all redeļ¬ned by the process of Partition: as butchers,
or as devious others; as untrustworthy and antinational; but perhaps most
fundamentally, like Sikhs and Muslims and Hindus alone (16). The new construction
of identity altered the people of any religion in bloody vampires thirsty to
kill and live on the flesh of the other. Irritable
and dissatisfied, he walked towards a house whose doorway had something written
over it in Hindi (Shafiran 62). Qasim’s alternation into the devourer of Hindu
flesh blurs all the realities of religion and religious morality of his own
religion. Pandey further adds “rape abduction and killing' were the
chief constituents of partition” (62). Qasim voraciously goes to rape Bimala
forgetting the pain and suffering of his own daughter. She was barely fourteen or fifteen years old. He dropped the ax from
his hand. Like a falcon, he pounced upon the girl and shoved her into the
verandah (62). The violent acting out of mourning of his daughter
changes him into a perpetrator. Frances Harrison in view of medico eruption of
individual trauma contrastingly views focusing on the psychological motivation
behind an individual perpetrator of violence (95). The unsolvability of the
brutal killings led to more killings reordering the line of friend and foe.
Works
Cited
Alexander, Jeffrey. Trauma: A Social Theory. Cambridge:
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Bianchini, et al. Partitions: Reshaping
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Harrison,
Frances. “Literary Representation: Partition in Indian and Pakistani Novels in
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Menon,
Jisha. “Rehearsing the Partition: Gendered Violence in ‘Aur Kitne
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