Humanity amidst Insanity

Humanity amidst Insanity (During the Indo-Pak Partition) Humanity amidst Insanity (During the Indo-Pak Partition) Tridivesh Singh Maini, Tahir Javed Malik & Ali Farooq Malik UBSPD UBS Publishers’ Distributors Pvt. Ltd. New Delhi • Bangalore • Kolkata • Chennai • Patna • Bhopal Ernakulam • Mumbai • Lucknow • Pune • Hyderabad UBS PUBLISHERS’ DISTRIBUTORS PVT. 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All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publisher. Printed at: ? Dedicated to the victims of the South Asian holocaust of 1947 and to the ‘soldiers of humanity’ who have risked their lives to save the lives of fellow human beings time and time again. Acknowledgements While many people helped us with this project a special word of thanks for the following individuals who guided us from time to time who gave us useful leads and important information. Mr Ahmad Salim, Mr Ashish Nandy, Professor Akbar Ahmed, Mr Awais Sheikh, Mrs Indira Kathpatra, Mr Malwinderjit Singh Warraich, Dr Santokh Singh, Prof. Tahir Kamran and Dr Gurpreet Maini for there special assistance in this book. Foreword This is a very important book for the world to read; for South Asians it is essential reading if they are to come to terms with their history. The editors, Tridivesh Singh, an Indian, and Tahir Malik, and Ali Farooq Malik, both Pakistani journalists, have focused on a historic event in 1947 that tore a continent in two. The partition of India showed us some of the worst sides of humanity but even in those dark days the human spirit of compassion remained resilient. Individuals reached out across cultural and religious boundaries to help those in need. In the stories collected in this book we see humanity’s triumph over our angry, violent inner nature. This is proof that even in our most desperate, violent moments humans still need guidance, love and compassion. It is a valuable lesson in these times of great peril. Equally important to the writing of the book is the idea behind it of bringing the great faiths of South Asia together in stories of compassion and goodwill. It is well to keep in mind that South Asia is home to all the world’s great faiths—and that some of the great faiths like Hinduism, Buddhism, and Sikhism were actually born in the land. This fact in itself helps us recognize the global importance of South Asia as a center of culture and religion. x Foreword South Asia has a population of 1.4 billion. It spans Afghanistan, India, Pakistan, and Bangladesh. The history of this area has included the great empires of the Mauryas and the Mughals; it can boast of great architectural achievements like the Taj Mahal. Rulers like Asoka and Akbar as well as leaders like M.A. Jinnah, M. K. Gandhi, and J. Nehru were born here. Scholars and poets like Allama Iqbal and Maulana Azad inspired generations with their ideas. Nobel Prize winners like Rabindranath Tagore gained a reputation for South Asia on the world stage. Yet in 1947 the partition of India into two states, India and Pakistan, created untold misery and chaos. Almost 2 million people were slaughtered and some 15 million were uprooted and migrated to a new land. The founding fathers of South Asia, Gandhi, Nehru, and Jinnah were shocked and horrified at what happened. Although they all appealed for calm and sanity their pleas went unanswered. None of them would have wanted the history of India and Pakistan to become what it eventually became; three wars, senseless confrontation, billions of dollars spent on the military and millions of people living in poverty. South Asia, which could provide world leadership in the understanding of different faiths and bringing harmony between them because of its history, has still not fully recovered from the trauma of 1947. The first step is to confront the human stories of that summer and then to attempt to heal the wounds. The future of the planet depends on dialogue and understanding and I am delighted that Tridivesh Singh, took the initiative in compiling this book. Foreword For me personally, as someone who fled India in 1947 as a refugee and narrowly escaped the violence, I have seen first hand how destructive hate and anger can be. This is why such efforts like this book, which attempt to outline and celebrate that which unites us, is so relevant. It was in this spirit that I myself wrote a play called The Trial of Dara Shikoh which was staged at American University. The play is set in South Asia during the 17th century. It is the story of the conflict between Dara Shikoh, a mystic, and his conservative brother Aurangzeb for the throne and future rule of the Mughal Empire. The play itself is a plea for dialogue in South Asia and elsewhere. Hindus, Muslims, and Sikhs were passionately involved in the play and their enthusiasm touched the audience. We should be making more of these gestures if we are to help bridge the growing gaps between cultures and religions in the world today. As such, this book is an invaluable resource promoting dialogue and generating long overdue analysis of a crucial part of history and I commend Tridivesh and his fellow editors, Tahir Malik, and Ali Farooq Malik, for taking this initiative. Professor Akbar Ahmed Ibn Khaldun Chair of Islamic Studies American University Washington, D.C. xi Contents Acknowledgements Foreword 1. Introduction 2. Experiences from the Indian Side vii ix 1 47 3. Experiences from Pakistan 105 4. Research 155 5. Looking Forward 169 Bibliography 183 Introduction T he vivisection of the subcontinent into two countries –India and Pakistan – resulted in the partition of the provinces of the Punjab and Bengal and also resulted in the migration of an estimated 17 million people – Hindus and Sikhs – from present day Pakistan to India and Muslims from India to Pakistan and East Pakistan, now Bangladesh – though this figure is just an estimation. If one were to take Punjab alone, the figure of migration varies between 10 million and 13 million. This migration took place in a span of two months. There are no precise figures for the number of deaths 1 . In addition, many disappearances and abductions of women took place during this period, which in fact have still not been accounted for. In many cases, families were separated from each other2. While one is tempted to think that the partition of 1947 was akin to the ‘holocaust’ of the Jews, there is one major distinguishing factor: the partition of 1947 was a collective holocaust, where no community could be held totally guilty nor could any community be deemed wholly innocent. 2 Humanity amidst Insanity More than the displacement from their homeland, the murder of innocents, rape and the and abduction of women, what stands out till today as the most significant feature of the partition is that it is an event—some have even called it an ‘epic’—which will remain etched in our minds forever and symbolize different things for different individuals: for Pakistanis a new homeland, albeit at the cost of displacement and leaving their homeland; for the vast majority of North Indians of the Punjab region a displacement from their homeland. Finally, for the current generation of Indians and Pakistanis, the partition of the sub-continent is an important event in history—amongst the most important if not the most significant epochs of the sub-continent3. Some can relate more to it, as they have been brought up on stories of the pre-partition sub-continent since their grandparents migrated from present-day India to Pakistan and vice-versa. For others, it is nothing more than an event which is written about frequently in newspapers, magazines, books and novels or depicted in dramas, movies and documentaries. The division of the sub-continent can be used in both ways—either to increase hatred or to learn our lessons from the violence and insanity of that time. In more than six decades since the independence of India and Pakistan and the partition of the subcontinent, exhaustive research has been done on the loss of lives, rape and incendiary during this gruesome period and the role faith and nationalism have played in perpetuating these barbaric inhuman acts. Research has not been able to bring out any lessons which should have been learnt. Instead, it has only helped in exacerbating hatred between the two countries. One of the main reasons for this is that the partition is one cloud Introduction in which few silver linings have been found. When we say ‘silver-lining’ we mean episodes where religion and nationalism were overshadowed by humanity. These include rescue acts of members of ‘other’ communities were of various types, giving individuals shelter, warning them to leave whenever they anticipated danger. For those on duty it meant controlling mobs, which were creating trouble and amongst the many other means of rescuing one more significant rescue act was rescuing the honour of women or helping in the recovery of abducted women. It is surprising that not enough research has been done on the ‘positive side’ of partition, because a significant number of such acts did actually take place. Ashish Nandy, a prominent scholar, during his interviews with survivors of partition in the course of a project on partition, believes that approximately 25% of Muslims saved non-Muslims and vice-versa4. These episodes included cases where individuals put their own lives in danger to save the so called ‘enemy’ in various ways—giving shelter, disguising them or giving the right advice to escape. This is not a small figure but for some reason this dimension of partition has been neglected for various reasons5. Nandy correctly points out in one of his books6: Many survivors remember how, even in those bitter days, when inter-community relations were at their nadir, individuals and communities resisted the violence. Many neighbours did succumb to greed and the temptation to loot, but others risked their lives—and that of their families—to protect friends and even strangers from the other community. A few even died to protect their wards. 3 4 Humanity amidst Insanity Yasmin Khan echoing Nandy aptly states: Against this bleak backdrop, many people carried unusually brave, heroic and humanitarian acts. Some individuals saved the lives of neighbours, friends and strangers of different communities, even by risking their own lives. Others gave word of impending attacks to their neighbours, sheltered large numbers of people, smuggled food to the stranded and helped secretly move them from danger in the dead of night by lending transport or arranging disguises or armed protection7. I might add that from time to time many writers like Khushwant Singh, Balraj Sahni, Kartar Singh Duggal, Manto and others have endeavoured to depict some positive acts during the vivisection of the subcontinent and its tragic aftermath from a ‘non-political’, ‘non-historical’ and humane perspective. Inevitably, however, the brutal negative side, has submerged the positive depiction and the attitude towards the positive gestures is rather casual. As a result, the attitude reflected by most people is that such episodes were nothing but mere exceptions and are conveniently shunned. Broadly speaking, it would not be incorrect to say that the negative and dark side of the partition which includes large-scale massacres of Hindus, Sikhs and Muslims, and other unfortunate happenings like the rape of women, disappearances and looting have been misused on both sides of the Radcliffe Line to infuse hatred between the subsequent generations of Muslims and non-Muslims and to keep the hostility between India and Pakistan achieve. Yet, conveniently obliterating some of the positive Introduction experiences – where Muslims helped their non-Muslim brethren to flee safely across to India and vice-versa – which were rare during the partition is intellectual dishonesty8. Dr Mubarik Ali is of the opinion that9: The communal riots on the one hand showed the beastly nature of man, while on the other hand it brought to light those human beings, who did not lose their senses and protected the lives of innocent people in an atmosphere where killing and murder of opponents was considered an act of bravery. Therefore, keeping in view both aspects, history should be written and analysed with broad perspective. The main endeavour of this book is to compile a list of interviews of such positive experiences from both sides with a focus on the partition of North India, i.e. both the Punjabs, East Punjab (India), West Punjab (Pakistan) certain cities of the state of Haryana (which was then part of the Punjab) and Delhi—a city where a large number of Muslims migrated from on the one hand, and on the other hand where a large number of migrants from West Punjab shifted to. When we talk about a positive experience, it does not end at a good deed or rescue effort during the partition migration. It also includes efforts to contribute positively towards peace in the sub-continent by those very individuals and their families who support good relations—inspite of being witnesses to the macabre violence during the partition of the sub-continent. While some of those we have interviewed work for peace organizations, others have been visiting their erstwhile home. If not home, they have managed to visit what was earlier their ‘country’. 5 6 Humanity amidst Insanity We would like to make it explicitly clear that when we talk about the positive episodes during the partition we do not in anyway say that the partition should be forgotten or that the trauma of partition should be obliterated. But, amidst this brutal, senseless killing there were some positives to be drawn. Hopefully, the present generation of rabid and bigoted individuals can learn some lessons from these experiences. We would also like to make it clear that, while the aim of the book is peace between India and Pakistan, in no way should our humble endeavour be interpreted as a bundle of nostalgia which in any way questions the current boundaries. Such is the mistrust in the subcontinent that any initiative towards peace or mutual understanding between the two hostile countries is interpreted as a move towards reunification or altering the boundaries10. All of us recognize fully well the fact that the partition of India—also meant the creation of an independent Pakistan. We all recognize that India and Pakistan in general and the two Punjabs in particular are like two brothers who have built separate houses. Yet, even when there is a division of properties brothers do not stop meeting. Even if there are disputes they continue to meet until disputes are solved. In fact, we fully subscribe to the rational and realistic views expressed by Aitzaz Ahsan in Indus Saga where the author unambiguously talks about both the distinctness and commonality between India and Pakistan 11: The Indian may continue to deny the distinctness and the Pakistani may continue to repudiate the commonality, but both—distinctness and commonality —are facts. What has to be Introduction understood is that the Indo-Pak divide straddles this distinctness and commonality and that we must cherish both. The primary inspiration for us to come out with this book was the fact that partition still remains the primary bone of contention for many of the survivors of that traumatic episode It has been used by many—as dicussed earlier—as a very convenient mechanism to keep the feeling of hatred alive in the minds of even the present generations.12 There is always a risk and possibility of such oral history which can take the form of exaggeration, actually clouding the judgement of innocent minds. While this trend has changed with the improvement of relations between the two neighbours and more and more interaction between them, it is important that impressionable minds do not get brainwashed by incorrect propaganda. It is also important for upcoming generations to know about the bonhomie which existed between their forefathers and some of the undocumented acts of good Samaritans during the tragic epoch of partition. Apart from the indelible impact of the partition on families it has also left a strong legacy of hate and mistrust at a collective level in South Asia. The partition also began the cult of violence in the sub-continent and has been used as an excuse to justify later violence and subsequent religious genocides in the sub-continent. While in the last few years, things seem to be heading in the correct direction from time to time hardliners on both sides invoke the sufferings during partition and the issue is more than mere history. Yasmin Khan is correct in remarking that13. 7 8 Humanity amidst Insanity Although there are currently reasons to be optimistic about a new détente in Indo-Pakistan relations, the unfortunate price of the emergence of these states has been the mutual hostility of these countries. There have been three wars since 1947, the development of nuclear weaponry and a putative cold war. Khushwant Singh sums up the deep impact of the partition by very aptly stating: The wounds of partition have healed. He likes to say as often as he can: The poison is still in our system.14 The second important inspiration for this work was the common ‘Punjabi-ethos’ which existed in prepartition and to some degree has been revived in the last few years. This point was important for us as in the pre-partition milieu, religious identity at a micro-level in rural settings was overshadowed by bonding of similar tribe or caste or occupation and village bonding. We were curious to analyse whether the feeling of extreme nationalism and religiosity had overshadowed this ethnic camaraderie during partition completely or not. What came out of our study was that for some even religion and nation-state were not enough to engulf the age-old ties of ‘Punjabiat’ and sub-identities within this like the village or caste – and these ties have carried on after partition. Most partition literature show a complete neutralization of the ‘Punjabi identity’ during partition with faith and nationalistic fervour taking precedence. Our work has tried to come up with stories which show that there was no complete collapse of ‘Punjabiat’. Apart from compassion, it was out of a feeling of this identity that many Muslims saved their Punjabi brothers and vice-versa. Even in the worst of times, such ties have remained unaffected as will emerge from some of our case studies15. Introduction Another inspiration this book was the fact, that partition and subsequent acrimony between the two countries has resulted in two negative repercussions, On the one hand, it has made life miserable for minorities in both the countries. On the other, since it was a religious division, the relationship between two countries is viewed as primarily religious. Anti-India propaganda in Pakistan sometimes becomes synonymous with anti-non-Muslim propaganda. A perfect illustration of such an example are the burning down of non-Muslim shrines in Pakistan after the unfortunate demolition of the Ram Janam Bhoomi. This inpite of the fact that the vast majority of Non-Muslims in India did not approve of the shameful demolition of the Babri Masjid. Ishtiaq Ahmed correctly states 15: Following the destruction of the Babri Mosque at Ayodhya in India and the brutal killings of Muslims which accompanied it, there was a fierce reaction in Pakistan. Destruction of Hindu property and temples took place and several Hindus were killed and injured mainly in Sind but also in Baluchistan. By the same token anti-Pakistan propaganda somehow fits into the anti-Muslim propaganda of Right-wing rabble rousers who look with great suspicion at Indian Muslims. The hatred and suspicion of the RSS vis-à-vis the Indian Muslim is well known and from time to time the communal riots of 1947 are used as a pretext for hating and even killing Indian Muslims. 17 This trend has picked up since the demolition of the Ram Janam Bhoomi and it reached it’s lowest ebb when innocent Muslims were targeted during the communal riots of 2002 and the Chief Minister of Gujarat, Narendra Modi’s October 2002 campaign where he questioned 9 10 Humanity amidst Insanity the nationalistic credentials of Muslims—linking them to Pakistan. While all these actions were immediate actions it is not uncommon to hear many fundamentalist Hindus in India saying that the partition of 1947 was incomplete and Muslims should go to Pakistan. While the situation of minorities has seen some improvement in the last few years, there is a long way to go before minorities in both countries will feel safe. For this, one of the primary needs is realizing that the violence during partition was not the result of religious differences ‘but in simple terms was’ a depraved act of an outgoing colonial power thrust on an unwilling people through an innocent leadership and ignited below from the lumpen’18. We all have experienced the deeply embedded religious biases and acrimony created as a consequence of partition on our frequent visits to each other’s country. Many individuals who we have met have remarked that the scars of partition are indelible and the horrific memories of that epoch will be forever etched in their minds. Those from the old guard firmly believe that an apology by both sides for the heinous crimes committed would do no harm. The case of India too is no different Migrants from Pakistan still have not been able to overcome the trauma of the partition. Remarks like ‘you can never trust Muslims’ are common in India and about Hindus in Pakistan. There is also no doubt that the events of the partition are looked at as something natural and that the Muslimnon–Muslim rivalry is something, which will never end. All of us during our interactions with friends in Pakistan and India have come across the refrain, that ‘we were always different. Muslims wash their hands differently from Hindus, they make their roti in a different manner Introduction and last but not least they pray in a different way’. Many Hindus look at Muslims as nothing but fanatics and some Muslims think that differences with Hindus are irreconciliable. While this book is no solution to the problem of minorities in both countries or the fact, that the problem between the countries is looked at as a religious one it will definitely help in two ways. First, our examples show that even in that hour of insanity individuals of other communities rescued members of other communities, which in a way proves that religion was not paramount for all individuals. In fact, during that epoch of extreme hatred between Muslims and NonMuslims, an individual would put not only his own reputation and life at stake but significantly on a number of occasions, religious shrines were used to rescue men and women of the other community. Interestingly, many a time Masjids and Gurdwaras were used to rescue nonMuslims and Muslims and some Maulvis rescued Sikhs and Sikh priests rescued Muslims19. The most interesting cases are of Muslim and Sikh women being given shelter in Sikh and Muslin religious shrines respectively. This point of place of worship being used to rescue women has not been brought out enough and shows that some of these lessons would be relevant for today’s world which is plagued by religious obscurantism and fanaticism. While there are numerous theoretical explanations for various actions—none for actions such as those of saving the so called ‘enemy’—perhaps the closest one could get to describing these survivors are as religious-moral and emotional-moral rescuers20. What also emerges from the interviews in the book is that there are some people like Malwinderjit Singh Waraich, who lost their near and dear ones, but never 11 12 Humanity amidst Insanity looked at the partition as a ‘Muslim–non-Muslim’ episode. Waraich was also quick to realize that it was the lumpen element responsible for the killings and not any community as such21. This is very important because the incorrect history of 1947 is conveniently used and misused in the sub-continent to spread false messages and on both sides, children are brainwashed into believing that their ancestors were killed by the other religion, providing them the legitimacy to hate Muslims on the Indian side and non-Muslims on the Pakistani side. To counter the ‘Muslim–non Muslim’ rivalry in both countries, the role of the Sikhs as a bridge between the two countries and communities has not been looked at enough and only now in the recent years has it drawn some attention. This aspect has also been covered during the course of the interviews and it would not be incorrect to say that it has lessened the ‘Muslim-non Muslim’ rivalry. It would not be incorrect to suggest that things have improved in the last few years as Sikhs have emerged as a sort of link between the two communities. The community’s religious shrines are located in Pakistani Punjab, in fact many Muslims have faith in the founder of the Sikh faith, Guru Nanak Dev. Recently, Arshad Mughal a micro-engraving expert who lives in Lahore, engraved a tiny picture of Guru Nanak, not bigger than a pen nib mark. Mughal was born in Lahore in 1947, the year of partition. He lives in the old walled city of Lahore and was born in an area called Kocha Nanak Bukush, in Lahore where, before the partition Muslims, Sikhs and Hindus used to live together. The Guinness Book of World Records Office in London has also observed his work with keen interest and acknowledged it. Because of his work, the office decided Introduction to include his name in the Guinness Book of World Records in 2008. Now he desires to visit India to display his master pieces, especially the Guru Nanak so that Indians can see with their own eyes that a Pakistani Muslim artist has paid tribute to Guru Nanak22. Visits by Sikhs to their religious shrines and their old homes have definitely played a role, not only in improving the relationship between the Punjabs, but also acting as an ice-breaker between India and Pakistan. It has been rightly stated23. The Sikhs have a particular love for Pakistani Punjab because the most sacred of Sikh shrines—Nankana Sahib, Panja Sahib in Hasan Abdal, Babay di Beri in Sialkot—are in Pakistan. While we realize, that this book will not be able to remove the distrust between communities, highlighting the common culture on both sides and the role of religions like Sikhism it will definitely neutralize the hatred. While the classification of Muslims and non-Muslims is too broad because some non-Muslims share more in common with Muslims than they do even with their own communities and vice-versa, GD Khosla’s summing up of the difference between communities is something which would be useful even today24: That there are, and have always been, differences between the beliefs, habits and outlook of the Muslims and the non-Muslims cannot be denied; but it is equally true that differences were no more than an expression of individual personality such as may be observed in members of one family where the peculiar traits and features of one branch may be marked enough to distinguish it from another branch, but do not give rise to temperamental incompatibility or open hostility. 13 14 Humanity amidst Insanity While this book does not classify as an apology—it to some extent, shows that the demand for a collective apology is irrelevant because after all, the individuals who rescued people did put their lives at peril and obviously did not agree with what was happening around them. The fact that we were in a position to get positive experiences from individuals on both sides of the Wagah in the form of a joint project was exciting—especially at a time when we just celebrated the 60th year of independence of the sub-continent. Finally, I would like to say that the peace process between the two countries has also helped in increasing interaction between Indians and Pakistanis, individuals on both sides have learnt more about each other and have also begun to analyze the reasons for the misunderstandings between individuals of both countries. The peace process has also reached a point where people from both sides are comfortable discussing the issue of partition which, until a few years ago, was a sensitive one. Previous generations’ interactions began in the 1950’s but were mostly superficial and internal biases persisted, though cordial. Now the relationship has evolved and the partition can be discussed without hurting sentiments. This opportunity should be utilized to obliterate misunderstanding between citizens of both countries. Hopefully, this humble endeavour may contribute efforts to peace making between former foes. Partition Literature Two types of trends catagories the writings or partition. One is primarily of a historical nature. While the first genre of work talks about the divide of the subcontinent from a more political perspective, i.e. the Introduction rivalry of the ‘Congress and the League’. This genre of literature emerged as a result of concerted efforts by the two states to promote nationalism. Yasmin Khan correctly states25: A history-writing project was commenced immediately after independence in both states, which slotted these (Indian and Pakistani) nationalist upsurges into a straightforward teleology that can still be viewed in the black and white photographic exhibitions in the national museums of South Asian cities or in school children’s history textbooks. In short both states have been good at promoting themselves. If one were to name works, which began the documentation of partition, the works of Panderel Moon, GD Khosla, MS Randhawa, Ian Talbot and recently Raghuvendra Tanwar and Yasmin Khan stand out. The second genre of partition literature can be classified as fiction—the works of Kartar Singh Duggal, Manto, Khushwant Singh’s Train to Pakistan being a trendsetter depict the humane side of partition and later on the works by Menon and Butalia where they have talked about the adverse impact of the partition on women. Similarly, many films like Kartar Singh (Pakistan) and Pinjar (India), were made on the trauma of partition. Outside the sub-continent, there have been two genres—serious scholarship as exhibited in the recent works of Ian Talbot, whose book on Khizr Hayat Tiwana and Amritsar are absolute classics for anyone studying, partition and Yasmin Khan’s The Great Divide. The other dabbles with the humane aspect which has been brought out so well by diasporic South Asian writers like Shauna Singh Baldwin, Meera Syal and Bapsi 15 16 Humanity amidst Insanity Sidhwa who have brought out some fascinating aspects of the partition. All these works have their own significance and have helped a great deal in understanding partition from a simple perspective and understanding the pain of those who suffered not only loss of lives or property but the feeling of being uprooted and the helplessness associated with it. It is also a sort of catharsis, which is crucial. Methodology and Paradigms This book has a series of interviews. The samples of people chosen is random—it was very tough to get an organized list of such people as there is no structured documentation of positive experiences during the holocaust of 1947, though many books did contain names of a few individuals, of whom most are not alive anymore. We received help from friends to get in touch with some survivors with positive experiences—these survivors in turn put us forward to others who had survived the partition. With the help and guidance of various individuals and keeping the constraints in mind, the interviewees are representative of diverse backgrounds and age at the time of partition. Some were from a rural background, some from an urban setting, some more educated than the others, some were rescued by each other. There were also a few women who threw light on what happened. However one thing which was common to all those interviewed was the desire to see a peaceful relationship between India and Pakistan and to learn the lessons of partition rather than use it as a mechanism to increase acrimony in the sub-continent. Introduction We were awed by their great memory. Their understanding and analysis of sensitive and deep issues would put many historians to shame. But I must add that oral history has a tendency to be inaccurate at times for various reasons. Firstly, the individual being interviewed can have his own biases, positive or negative. Secondly, human memory only accommodates things which are considered relevant or significant. Thirdly, the individual can be shy to express their views for certain reasons. Finally, there is a good chance of nostalgia replacing facts. We tried our best to ensure that interviews remain as close to reality as possible and some of the unpleasant aspects had to be brought out. It was also helpful because a lot of the information which we got linked up perfectly with some of the theories/paradigms which were important for the study. Interviews on the Indian side On the Indian side, we interviewed survivors of partition who were rescued or who helped rescue others. These individuals are settled in Amritsar, Delhi, Kurukshetra, Ludhiana and Chandigarh were no longer active having migrated from places like Gujranwala, Sargodha, Lahore, Kahuta, Rawalpindi, Bahawalpur and Sialkot. It would be useful to give a brief background to the significance of Amritsar, Delhi, Chandigarh, Ludhiana and Kurukshetra. Amritsar Less than 30 miles from its ‘twin city’ Lahore, Amritsar was interesting as a lot of Muslim migration took place from here, while it also served a transit point for non-Muslim refugees. Out of the four individuals we interviewed in Amritsar, three had migrated from Sargodha, Jhelum and Lyallpur, while one was from the Amritsar district itself. 17 18 Humanity amidst Insanity Amritsar, home of the Golden Temple, the holy shrine of the Sikhs was an important case study as a large amount of rioting took place here due to the large Muslim population present at the time of partition (approximately 49%). The first phase of rioting began in the town after the resignation of Khizar Hayat Tiwana and Master Tara Singh’s act of cutting Pakistan’s national flag was followed by riots in Multan and Rawalpindi district26. Penderal Moon commenting about this first phase of violence27. Moon interestingly makes the point that during this phase the administration was totally passive in controlling the outbreak of violence28: For over twenty-four hours riotous mobs were allowed to rage through this great commercial city unchallenged and unchecked. The finest bazaars were burnt to the ground without a shot being fired to disperse the incendiaries. While this violence stopped for some time this should have been warning enough for Punjabis on both sides and for the administration that things could worsen. As a matter of fact, they did worsen and many Muslims began to shift to areas like Rambagh Gate, Risalpura and Sharifpura29. Ian Talbot talking about this says: The latter, (Sharifpura) a new suburb on the GT Road to Jalandhar, was the largest Muslim concentration with some 25,000 inhabitants. This population increased dramatically as migrants sought it’s safety. On 24 May there was a highly planned Sikh attack on Risalpur which involved the use of bombs, grenades and trucks30. This violence continued till September. Apart from killings, there was a great loss of property and Amritsar Introduction had to face the burden of refugee camps located at Sharifpura, Khalsa College, the Harness and Saddlery factory and at Gobindgarh31. Even in the post-partition era, Amritsar has been important in the relationship between India and Pakistan as it has suffered during periods of the two wars after independance. Delhi Delhi was chosen because of the number of migrants who shifted in the city. In fact, the mercantile classes from Lahore preferred to shift to Delhi as they did not want to suffer again in any form. Amritsar was not considered safe nor was it thought of as being a town with any future32. Datta points out: Some affluent businessmen who had migrated from Pakistan remarked: ‘Where else could we go? Amritsar was sulking on the border. Ludhiana had not developed. Ambala had no water supply. Delhi was the only obvious choice because it was both the capital and commercial center. (Pg. 268) There were three refugee camps in Delhi, the largest are in with Kingsway. Out of those we interviewed in Delhi, one was from Bahawalpur while the other was from Okara, Montgomery. Chandigarh Chandigarh was to be the new capital of East Punjab since Lahore now was the capital of West Punjab. It was designed by Le Corbusier in 1965 and has become a sort of melting pot for Punjabi communities, especially Sikh farmers and retired army officers, a lot of whom actually migrated from West Punjab. Out of the three individuals interviewed, one was from Kahuta, one Gujranwala and one from Sialkot. 19 20 Humanity amidst Insanity Ludhiana Ludhiana was important as a lot of Muslim migration took place from here via the LudhianaFerozepur-Kasur road and a lot of refugees from West Punjab chose to settle here. There was a large Muslim population here approximately 302,482 in 1941. Virdee states 33. Ludhiana was a focal transit point for refugees. The city was connected to all the major cities, Delhi, Amritsar and Lahore, and thus was an important stop for refugees who were on the move. Those traveling by foot convoys would have used the Balloki route, in particular the Ludhiana-Ferozepur-Kasur Road. The riots actually began here when refugees began to pour in and the desire for revenge became strong. There were 6 Muslim camps in Ludhiana and till October 1947 there was a sizeable number of Muslims. Some Muslims continued to be looked after by Hindus in the refugee camp. (Pg. 163) The individual we interviewed belonged to Khushab in Sargodha. Kurukshetra Kurukshetra was an interesting case study because there was a large population of Muslims who lived peacefully but it also had a large number of migrants from West Punjab who pressurized the local population to teach these Muslims a lesson34. The table below provides the details of interviews conducted of individuals who themselves were rescued by members of another community or vice-versa. Other interviews are not included in this table. Introduction Table 1: Interviews on the Indian side with positive experiences: Total no. of interviewees: 12 Involving self: 7 Involving family members: 5 Ages at the time of Partition: 05 yrs - 10 yrs : 4 15 yrs - 20 yrs : 3 20 yrs - 25 yrs : 3 Born post-partition : 2 Current locations of interviewees Delhi: 3 Chandigarh: 3 Kurukshetra: 1 Ludhiana: 1 Amritsar: 4 Origins of location: Bhawalpur: 1 Kahuta: 1 Gujranwala: 1 Sialkot: 1 Sargodha: 2 Montgomery: 1 Lahore: 1 Jhelum: 1 Non-migrators: Amritsar: 1 Kurukshetra: 1 Visited Pakistan: 9 21 22 Humanity amidst Insanity This selection was not based on merit of the inflow of refugees but of interesting positive experiences. While it may seem very selective, we also tried to make sure that those interviewed have still kept their links with the other side of the Wagah and have kept their friendships alive. I would like to mention, that apart from the interviews shown in the table, we conducted interviews of survivors of both the pre-partition and post-partition era, who could provide us interesting inputs on the prepartition setting and we also interviewed some individuals who neither saw partition but have been on partition stories and have kept alive links with various families. On the Pakistani side, we interviewed people in Lahore, Kasur and Faisalabad. Many of these individuals saved non-Muslims while some who came from towns like Amritsar, Ambala and Gurgaon were saved by non-Muslims. Table 2: Interviewees on the Pakistan side with positive experiences: Total Number: 11 Those involved themselves: 8 Those family members rescued or were rescued: 3 Ages at the time of Partition 05 yrs - 10yrs: 3 25 yrs - 30 yrs: 2 10 yrs - 15 yrs: 2 20 yrs - 25 yrs: 3 Born post-partition: 1 Introduction Interview locations: Lahore Faisabad There are various reasons for choosing Lahore. Firstly, pre-partition Lahore was the economic and educational hub of North India. More importantly, Lahore society was a mélange of Hindus, Sikhs and Muslims as all the three communities contributed to Lahore’s growth. The influence of communities is evident from the fact, that Lahore was home to some top Hindu, Muslim and Sikh institutions. Muslims attended non-Muslim institutions and vice-versa. In fact, the philanthropy of some individuals like Sir Ganga Ram is still remembered by the citizens of Lahore and also Sir Ram Singh35. Lahore’s culture was composite, while on the one hand there were important Sufi shrines like the shrine of Mian Mir and on the other Sikh shrines like Nankana Sahib, Dera Sahib. As far as the partition was concerned, Lahore was important as a lot of rioting took place here and a lot of refugees from East Punjab came in to Lahore. Talking about how the partition affected Lahore’s cosmopolitan culture it has been said: There were 300,000 Hindus and Sikhs living in Lahore as independence approached. By August 19 that number had sunk to 10,000, and by the end of the month to just 1,000. Faisalabad then known as Lyallpur was an important town as a lot of migrants from East Punjab, especially Ludhiana shifted here. Apart from this there was a large non-Muslim population which consisted of Sikh peasants 36. 23 24 Humanity amidst Insanity Conceptual grounding of the book After carrying out all these interviews, we realized the significance of primary sources. While many including Butalia would argue, oral history in itself is a primary source and has it’s own relevance. It was only after meeting survivors of the partition that we realized the significance of oral history inspite of all its short comings and tendencies to exaggerate at times. “Whatever it’s limitations, the oral narrative offers a different way of looking at history, a different perspective. Because such narratives often flow into each other in terms of temporal time, they blur the somewhat rigid time frames within which history situates itself. Because people locate their memories by different dates, or different time frames37. Oral history is also important because apart from the details/facts of a particular episode, it is also a window into how people remember events. Many a time certain events which are undocumented or unnoticed get highlighted. A simple illustration of this point is that while we all know about revenge against a community, how many of us actually know of revenge against someone of one’s own community for killing some one from the other community. An interview on the Indian side stated how one of the senior Pakistani politicians, Akhtar Abbas Bharana told them one such story about his father who was a well known leader in the Jhang area. During the partition period. Bharana’s father sent his Muslim guards to escort his non-Muslim friends safely to a refugee camp. Instead, the Muslim guards betrayed their master and killed those people. On coming to know of this betrayal he killed his own servants38. Introduction If we were to talk about the important theoretical framework of this book, the foundations of the book, ‘oral history approach’ adopted by Butalia was the most important. Her analysis of the pitfalls and advantages helped us to use the oral history approach in a useful and organized manner. The postmemory approach of Holocaust scholar Marianne Hirsch’s concept of ‘postmemory’ was very important as some of those whom we interviewed were not actual witnesses to the happenings during partition but had been fed on stories related to the partition39: Postmemory characterizes the experience of those who grow up dominated by narratives that preceded their birth, whose own belated stories are displaced by the stories of the previous generation, shaped by traumatic events that they can neither understand nor create ... [It is] a space of remembrance, more broadly available through cultural and public, and not merely individual and personal acts of remembrance, identification and projection. Some of the individuals interviewed spoke about the experiences of their parents who were not alive, while in one case, the survivor was alive but was not in a position to talk about the past. All these were perfect illustrations of postmemory. As mentioned earlier, understanding the cultural affinity between the Punjabs was also important for our book since our study focused on the Partition of the Punjab. While there is no doubt that apart from Punjab, Bengal was partitioned, the case study picked up by this book has focused on North India, especially Delhi, cities in Haryana and Punjab and hence the focus has been on the Punjab, a region which shared a similar 25 26 Humanity amidst Insanity ethos—culture, language, common saints like Baba Bulle Shah, Baba Farid not to mention the fact that Guru Nanak, the founder of the Sikh faith, is respected on both sides of the Wagah. To understand both the prepartition setting, the agony of partition and the postpartition links the commonalities between the Punjabs in terms of language and culture were very helpful. Even those who harbour biases on both sides can not deny the fact that the Punjabi language is the same on both sides40. The nostalgia of immigrants is the result of the common Punjabi bonding which has not disappeared even after moving from their or place of birth. This attachment is not restricted to those who migrated from either side of the Punjab. Khalid Hasan is not wrong when he says41: The Punjabi language, and the warm-hearted and robust culture of Punjab is a great unifying force. I have met Indian Punjabis who were born decades after independence but whose families came from what became Pakistani Punjab who too feel the pull of the land from which their fathers and grandfathers had to move. When Punjabis from India come to Pakistani Punjab they are shown great love and people meet them like long-lost brothers. Finally, the urge to visit religious shrines on both sides for the Sikhs of East Punjab and Muslims from West Punjab is an important bonding. Sikhs are keen to visit Nankana Sahib where the founder of the Sikh faith was born and other historical Sikh shrines like Kartarpur Sahib. Kartarpur is a perfect illustration of the pluralist culture of the sub-continent in general and the Punjab in particular, as when Guru Nanak Dev passed away Introduction in Kartarpur (in 1539) both Hindus and Muslims laid claim to his body. Ultimately, it was decided overnight that, flowers would be placed by both Hindus and Muslims on his body. Whosoever’s flowers withered the next morning would lose claim. The next morning when the cloth was removed, the body was missing and flowers of both communities were found in the same shape as they had been put. The two communities finally decided to divide the cloth, and the Muslims buried it while the Hindus consigned it to fire [x]. Therefore both a grave and a samadhi exist here. It is correct to say that Dera Baba Nanak, is sacred to all religions as three shrines of Guru Nanak exist in the form of an Islamic grave, a Hindu samadhi and the Sikhs’ angitha. Nowhere else in the world three shrines of a single person coexist. Interestingly, when the shrine was there nobody else could maintain it, a Muslim soldier who left the Pakistan army was taking care of the shrine42. Similarly, Hindus are keen to visit the Katasraj Shrine while Muslims from West Punjab are keen to visit their old houses in East Punjab and see where there elders have been buried apart from visiting Sufi shrines in Punjab and Ajmer Sharif in Rajasthan. The anthropological paradigm of ‘ethnic bonding’, between some Punjabi castes like the Jats on both sides of the border is in many ways similar to the ethnic bonding between Pakhtuns of Pakistan. While one of the major differences between the tribes is that Pakhtuns are of the same religion, Jatts are from different religions43. The phenomenon of similar castes across different faiths is very common however in both the Punjabs especially among the Jats, as Talbot states44: The existence of Muslim, Hindu and Sikh branches of 27 28 Humanity amidst Insanity the same family is not unusual in the Punjab which throughout much of its history was a turbulent frontier region. The feeling of ‘biradari’ not in terms of blood links or extended kinship between the Warraich’s and other Jat sub-castes or zats like Bajwa, Cheema, Randhawa on both sides which has carried on post-partition till date is especially interesting45. Some of the clear examples which emerge of ‘tribal bonding’ and ‘biradari’ of Jatts are the pre-partition links between the Chaudhris of Gujrat – Shujaat Hussain and Pervaiz Elahi (Warraich’s) who have still remained in touch with Jat Sikh families, especially the Cheemas and Bhinders, who were close to Chaudhry Zahoor Elahi father of the former. Similarly, Chaudhry Muhammad Anwar Bhinder has kept in touch with Bhinder families of East Punjab as they come from the same lineage46. Interestingly, Pervaiz Elahi, former Chief Minister of West Punjab and Captain Amarinder Singh (who also happens to be a Jat Sikh), former Chief Minister of Punjab, have also played a very important relationship in improving the relationship between the two Punjabs. While it would be rather simplistic to link their personal chemistry to the fact that both are Jats, yet some thought that being from a similar background helped. The Chaudhris of Gujrat are at the forefront of the IndoPak peace mission, in their own inimitable styles. While it is natural for Ch Shujaat Hussain, a former Prime Minister and head of the largest party of the ruling coalition, to play a role in diplomacy, Ch Pervez Elahi’s interactions with Indian chief ministers, notably Amarinder Singh of Punjab and Om Prakash Chautala of Haryana, has drawn more attention, because it has been at the level of federating units than at that of the federations themselves. Introduction In fact, in an article a few days before the recent elections of Pakistan, Chaudhry Pervaiz Elahi was accused of being biased towards Jats47: Pervaiz Elahi is clannish to the core. Nothing else matters when it comes to the Jat biradri This may have disturbed the centuries-old biradri fabric of Punjab, giving credence to the joke that we may be on our way to turn this country into Islamic Republic of Jatistan. Aitzaz Ahsan, another Warraich, has also maintained close touch with many Punjabis in general and Jat Sikh families in India in particular. He is proud of his Punjabi identity in general and Jatt origins in particular. Ahsan talks about the resistance which Alexander faced from Porous in the Indus Saga and also attended a Jat convention in India where he stated explicitly that: We would like to specify that this tribal bonding is not restricted to the Jats nor is it purely caste based. It is more out the result of economic and social reasons. Like similar Jat sub-castes on both sides there are Khatri castes like Sethis, Sehgals, Magoons which are common to both the Punjabs. As in East Punjab, the Khatris in West Punjab are traders. Gujjars and Rajputs too share similar castes. The feeling of kinship thus has played an important role both in the pre-partition days and postpartition days. This tribal bonding is not based merely on caste, but has its origins in other commonalities, like economic interests and occupation, etc. There is also a village bonding between individuals even if they belong to different castes48. One other important piece of literature which was also an important ‘theoretical paradigm’ was the seminal book on partition called ‘Shameful Flight’49. Before interviewing various people perhaps it was tough 29 30 Humanity amidst Insanity to understand the significance of the point, which Wolpert was trying to make—that the British carried out partition in a hurry and most people on either side were caught unawares. Interestingly, the response of many of those interviewed was that they all took it for granted that they would ultimately return to their homes and it was a question of a few months. It is, for this reason, that many on both sides left their valuable belongings with their neighbours and friends. While very few were lucky to recover them others were not. Raghuvendra Tanwar cities a very good example of this phenomenon50: Stories of how rich families buried their valuables in the ground in the hope of recovering them later were widespread in the months that followed partition. Many such treasures were recovered in later years by families who came to possess evacuated properties. Many like Harbhajan Singh’s family moving from Montgomery did not even leave their house keys with anyone; they simply took them along, taking it for granted that they would return51. While there are many evidences of individuals trying to go back to recover their properties but being unsuccessful in their endeavours, it would be interesting to mention here that some, like the late Mr. Partap Singh Bajaj, a businessman and philanthrophist—who had helped in setting up a Khalsa School which still exists— from Tehsil Farooqabad, was more fortunate than many others who had left their valuable belongings. Bajaj, who left Pakistan along with his family, somewhere around the third week of August, took a risk and left many of his belongings at his house in Farooqabad. After leaving his family in India, he managed to go back to his house Introduction and managed to recover some of the valuables he had hidden inside his house52. Like Mr. Bajaj, Master Roshan Lal who hailed from Khanpur near Bahawalpur was fortunate to be able to go to his home and get back some of the belongings he had hidden. This was all due to the help received from senior officials and politicians of the newly created Pakistani state—most of whom were his erstwhile students53. Many non-Muslim families from West Punjab, especially Lahore, were on vacation at that time were taken and by the turth of events and little did they know that they would not return home to their original homes54. Before the communal riots broke out many nonMuslims opted for Pakistan. Interestingly, the father of former Prime Minister IK Gujral, Lala Avtar Narain Gujral, too opted for Pakistan and was all set to be included in Jinnah’s cabinet as is stated by his son Satish Gujral55: He (Lala Avtar Narain Gujral) had been given to understand that Jinnah intended to invite him to join his cabinet of Ministers. He arrived in Karachi expecting to take the oath of allegiance to Pakistan, and perhaps be the first and only non-Muslim to be included in the governing council. But by the time he took the oath as a member of the Pakistani parliament, the two nations were on the brink of war. Communal riots had spread all over the two Punjabs, Pakistani and Indian. Indian Quote Source. Tanwar, Raghuvendra “2006 Depicting the partition of the 1947 Pg. 596. Similarly, prominent Pakistani journalist and writer Khalid Hasan whose family lived in Jammu, but used to move to Srinagar during the summer months. They 31 32 Humanity amidst Insanity did not know that they would never return to their home in Jammu56: My father was director of medical services, Jammu and Kashmir State. The government moved from Srinagar to Jammu for the winter months and back to Srinagar for the summer. We were ready to move to Jammu but not only had troubles begun in many parts of the State – the reports were sporadic, uncertain and often laced with rumours – and the direct route through the Banihal Pass (which divides the Valley from Jammu province) was blocked for some reason. That is why my father decided that we will take the Jhelum Valley Road to Rawalpindi, from where we would proceed to Jammu via Sialkot, which is less than 30 miles from Jammu. We got to Sialkot and saw evidence of killings in Rawalpindi and Gujrat. When we got to Sialkot in October, the massacres of Muslims in the Jammu province were in full swing. The Muslims of Jammu were driven out and waylaid on their way to Pakistan (to which they had been promised safe passage) by armed men, both civilians and men from the Maharaja’s military and police. So we got stuck in Sialkot which became home. One more perspective, which was important for this study was the notion of honour (izzat) which was of paramount importance for individuals of all three communities. It might be relevant to mention that not only the tribes but the all South Asian communities irrespective region give importance to land, women, and honour 57. While as far as the pain of the farmer in leaving his land is concerned, nobody explains this feeling better than Raghuvendra Tanwar especially in the case of the peasant: Pg. 596 To the ordinary Punjabi, the Sikh peasant in particular, partition had brought disaster. It is one thing to leave behind a business or a shop, but in leaving Introduction agricultural lands one leaves not only a piece of land but also a vast number of emotional bonds. If the Sikh peasant was more antagonized than others it was because he had brought into great fertility vast stretches of land with great physical effort, and just as the time had come for the new generation to enjoy the fruits of labour of their fathers and grandfathers, they were uprooted. As far as the honour of women is concerned, perhaps there is no other explanation for many women committing suicide during partition and being killed by their own family members during partition – the numbers of such killings though are still unaccounted for. Women were handed poison and told that it is better to die than to be touched by a Muslim. This was manifest in honour killings of ladies, suicides by women so that they were not touched by men of other religions and in a way even by those who saved others58. Often, women from educated families were told that in any eventuality of a man from another community trying to dishonour you shoot yourself or learn how to use a gun to shoot yourself59. Nothing can illustrate this point better than the examples Thoha Khalsa, where Sikh women jumped into a well to avoid dishonour. Second Mangal Singh, whose family killed seventeen of its women and children. He refuses to use the word killed; he says they became ‘martyrs’ in keeping with Sikh pride. The women, he says, were willing to become martyrs. ‘The real fear was one of dishonour.’ To make matters worse, many Muslim women raped by non-Muslims and vice-versa were not accepted by their families – especially if they got pregnant and had children. Those who were pregnant had to abort 33 34 Humanity amidst Insanity the child or else they were not accepted. The Hindi film, Pinjar is a perfect illustration of this phenomena where a Hindu girl abducted by a Muslim is not accepted by her family60. It would not be incorrect to say that women were victimized thrice: first, by their abduction; second, by their ‘recovery’ after partition against their will in many cases; third, by the rejection and loss of their children born after their abduction but before their recovery by their original families61. The other negative connotation of honour-revenge or ‘badla’ was manifest by the fact that riots in the Pakistani side would become worse when trains with the dead bodies of Muslims would arrive. Refugees would also stir up emotions of the individuals who had otherwise lived in peace for so long. Talbot and Tatla reiterate this point62: There were cycles of reprisals and revenge killings in many areas of the Punjab as a result of the arrival of refugees, or of trainloads of corpses that had been the target of carefully planned attacks. Many of those whom we interviewed expressed similar views that until dead bodies arrived from the other side, things remained under control. This point is also illustrated well in a case study of immigrants from Faisalabad to Ludhiana where many of those interviewed said that things were peaceful until the refugees arrived. Even those interviewed made this point In this scenario it was very tough for anyone to save people, though many of those interviewed during the course of this research did show the guts to save helpless people. Introduction Apart from the negative side of ‘honour’ many individuals saved people from other communities as a manifestation of honour, whether while doing their duty or in a personal capacity. Just as some attacked the honour of others by raping women or abducting them many took it as a matter of honour to save innocents and children alike63. This point clearly emerged from many interviews. While there are many examples of the ‘positive concept’ of honour. The story of Muslim students saving their Sikh teacher and his daughters in Sheikhupura District, a place badly hit by riots stands out: The town of Narang in Sheikhupura district had a Sikh headmaster, who had taught generations of students at the local high school. He had two grown up daughters and he had lost his wife some time earlier. The rioting mob came baying for his blood and surrounded his house. Some desperados also wanted to carry away the innocent girls. It was by sheer divine intervention that some of his old students got wind of the trouble and saved the family at the risk of their lives. Later they escorted the old sardar and his daughters up to the border and saw them off64. One more example of humanity stands out. The late Nidhan Singh Sachar, father of famous Punjabi writer Prabhjot Kaur, was a Farms officer in the Military. While he belonged to Langaryal, District Gujrat, Pakistan he was posted to Mumbai a few years before partition and his children were studying in Lahore. In this village, the lands of the Muslims was with the Khatri Sikhs. Mr. Sachar saw to it that the Muslims got their land back. Such were the Muslims of the village that not a single non-Muslim was killed, on the contrary they were all helped in escaping from the village and eventually reached Jammu65. 35 36 Humanity amidst Insanity Similarly, interviews of Joginder Singh Kohli, Rana Ameer Khan, Fameed Bano who have impressed episodes where females of the other community were rescued are clear examples of the positive side of honour in the South Asian context. This has been underestimated till now. The concept of ‘Vatan’ or, padaishi or place of birth, and pushtaini was also important for analyzing the attachment of the generation which went through the trauma of partition as parting with one’s birthplace was a traumatic in itself. The longing to visit one’s place of birth also remains. As we celebrate the anniversary of our nation’s independence, many of these immigrants continue to live in their imaginary homelands, like eternal immigrants unable to cut the umbilical cord from the places they were born. Perhaps nothing illustrates this better than the fact that many Indians in Pakistan still when asked where they belong to say Gujranwala, Rawalpindi and so on, by the same token many Pakistanis when asked where they belong to still say Delhi, Amritsar, Ludhiana,and so on. More simply put, what else can explain the phenomenon of shops and stores in India having names like Gujranwala’, ‘Rawalpindi’, ‘Lahore’ and on the Pakistani side like ‘Amritsar’ ‘Ludhiana’ and Ambala? One perfect example of such an attachment with one’s native place is that of Avtar Singh who migrated to Ludhiana from Rangpuri, in Sargodha District in West Punjab. In 1980 he set up a business and named it after his village, Rangpuri also interesting to note that obituary columns in Indian newspapers still mention the fact that they were from Lahore or wherever else. It is not only those born there but also those whose Introduction elders came from the other side who have an emotional attachment, pushtaini or place of ancestors, or a place where many generations of the same family have lived. The nature of the association might be a bit different, yet the claim of belonging often remains. Ian Talbot explains this point well66. The collective and personal memory of former refugees for the ancestral homes should not be overlooked. The need to reconnect with the past is a powerful sentiment. There are numerous accounts of visitors to their former homes being deeply moved. This is not just sentimentality but reflects the importance of ancestral home for identity in the subcontinental context. Attachment to the native soil, to graveyards for Muslims, to sacred rivers and tanks are elemental features of this commitment to desh. It is not solely confined to the generation who migrated, although with the passage of years this may become a stronger feeling for this community. There is intense nostalgia for Lahore shared by the older generation of Punjabi Hindus, many of whom are now settled in Delhi. Talbot’s theoretical analysis is perfectly applicable to families who have gone through the partition of 1947. The attachment with soil because of elders being buried there can only be believed if one goes through it oneself, now in Lahore, Pakistan said that the first place she wanted to visit in India was Patiala because that was where her ancestors were buried. During the cricket series between India and Pakistan in India in March 2005, the New York Times highlighted the attachment with the ancestral place by giving the example of one of the Pakistani spectators during a cricket match, who expressed the following views67: 37 38 Humanity amidst Insanity “Amritsar is the only place that Mateen Azeem’s grandparents urged him to visit. They had fled Amritsar in 1947 and settled in Lahore. They said, ‘You must have a few sips of water from Amritsar.’” Even if ancestors are not buried in a particulaar place, the attachment with one’s place of birth and education persists—60 years after the partition it is common to see groups of old people from a particular place in Pakistan talking about their past experiences. Talbot’s analysis about Punjabi Hindus and their love for Lahore is well illustrated by the fact that in many clubs like the India International Centre it is common to see a group of older people discussing their college days in Lahore and about the life they had spent in Pakistan as such. In fact, this group of Lahoreeyas makes it a point to get together atleast a few times a week to reminisce their experiences68. Even politicians are sentimental when it comes to their watan and pushtaini ghar. Nawaz Sharif, former Prime Minister of Pakistan and General Pervez Musharraf, are two prominent examples. Pervez Musharraf took time out to visit his Neharval Haveli on Delhi’s Daryaganj area in both visits. Nawaz Sharif named his house after his ancestral village Jatti Umrah while the estate was named Raiwind. Nawaz Sharif ’s attachment with the ancestral village on the Indian side of Punjab has been acknowledged by residents of the village who prayed for him when he was removed from the Prime Minister office in 1999 and who also prayed for him when he returned back from exile in November 2007. Introduction Just as villagers of Jatti Umrah have attachment to Nawaz Sharif, those of Prime Minister Dr Manmohan Singh’s Gah village or his padaishi place have great affection for him. While Dr Manmohan Singh has not had a chance to visit his village, his village was very proud of his elevation to the position of Prime Minister of India69: ’I am very happy that a son of our village is going to be the Prime Minister of India,’’ gushed Raja Gulsher, a farmer Interestingly, Dr Singh’s village—close to Mr. IK Gujral’s, is another former Indian PM’s village and is now identified as ‘vazeer-e-azam’s gaon70. Interetingly there is a library by the name of I.K. Gujral Library in Jhelum. A refugee from Pakistan, he has achieved the highest elected political office in the country. Belonging to a generation that saw two distinct periods of history in the sub-continent, there was also a perception that Gujral’s Pakistan policy was determined by nostalgia and a misplaced hope71. Another interesting example of a common ‘watan’ and ‘pushtaini’ place striking an emotional chord is the example of Captain Amarinder Singh, the erstwhile CM of Indian Punjab, who is also from the royal family of Patiala. When he visited the Pakistani side, the former Patialvis made it a point to meet him. He himself was very happy to meet them and remarked that Patialvis72: have the same spirit of sincerity and love that they had before partition. He invited them to visit Patiala. The positive side is that establishments are often created to recognize the significance of watan or padaishi place when it comes to politicians. A good illustration of this is the Punjab government declaring Gah a model village and naming the school as Manmohan Singh Government Boys Primary School. 39 40 Humanity amidst Insanity Simply put73: Every bird loves to fly back to its nest and so do we, the human beings. We are passionately attached to our roots, the pull of these roots beckons us to our ancestors. In studying the different relationships between Muslims and non-Muslims, pre-partition, Durkheim’s ‘mechanicl’ and ‘organic’ paradigm of solidarity—was quite helpful. The relationship between farming communities of Jats who were both Muslim and Sikh—was organic in a way as it was deep rooted and it had an economic rationale behind it. This relationship was further strengthened by the Unionist Party which believed in a composite culture. Similarly, the relationship between the Muslim farmers and non-agriculturalist Sikhs and Hindus was based on an economic rationale. The non-agriculturalists were financiers while Muslims were mostly peasants. Interestingly, in certain villages the agriculturalist Muslims, some of whom were economically worse off persuaded Sikhs not to move and in many cases worried about their future. It is particularly significant to note that religion (Sikhism), caste (Jats), occupation, and social traditions creates no instant sense of identity between the returnees and the locals. What made them different from the natives was the immediate struggle over the claim to resources and opportunities that they had to undertake all over again. Finally, literature, poetry and films on the partition have played a positive role in acting as a catharsis for the partition and were very useful while dealing with some of the stories which we have talked about. While the ‘nostalgia’/trauma depicted by Punjabi poets like Amrita Pritam and writers like Khushwant Singh may Introduction not be directly linked to any academic theory, the depiction of human emotions of the time and the trauma are very useful and no work can be complete without them. Works like Khushwant Singh’s Train to Pakistan are important to understanding the non-religious tribal bonds which exist between Sikh and Muslim farmers in a small village called Manomajra. This in fact was very similar to the scenario which we heard about from many interviewed by us who lived in rural settings. More specifically, it describes very well the change in attitudes of those very villagers who lived in so much amity into adversaries or the plight of lower caste sweepers as .. Kartar Singh Duggal’s twice born, twice dead provides a deep insight into issues like the plight of those traveling by foot and it also gives a very deep insight into refugee camps.. Similarly, Saadat Hassan Manto’s story of ‘Toba Tek Singh’ Shauna Singh Baldwin’s. Amrita Pritam’s poem which was an appeal to Waris Shah was perhaps a strong example of women power. This poem became popular on both sides of the Wagah. Through the interviews and the paradigms discussed above, some of the questions we have tried to answer are: • Were there social barriers between communities which should have been checked in time? • Whether acrimony and vitriol is something natural to all survivors of partition? • Whether any of them had ever thought that the partition would ultimately take place? • Do those who have suffered eschew the other side more? Whether survivors still associate certain images, symbols or human beings with the other side. Have they have kept links with old friends? • Whether in the immediate years after independence interactions were more? 41 42 Humanity amidst Insanity The recommendation section will outline steps which can be taken for ensuring a fruitful relationship in the future. The first chapter of the book deals with positive stories from the Indian side where Hindus and Sikhs helped Muslims to escape or were helped to flee from the Pakistani side. As mentioned earlier, those interviewed are now settled in Delhi, Amritsar, Kurukshetra, Ludhiana and Chandigarh. These individuals migrated from places which were the worst hit like Rawalpindi and places which were less hit like Gujranwala. Individuals interviewed were from diverse backgrounds and included those who were serving as officials at that time and were part of the rescue efforts. We did not want the interviews to be restricted to any specific class of people. The second chapter consists of experiences from present day Pakistan with a focus on the towns like Lahore, Gujranwala, etc. The third chapter consists some of the important points which have emerged from our interviews about the pre-partition setting. The fourth and final chapter consists of recommendations and conclusions. References: 1. There are varying figures for migrations and casualties during partition, Raghuvendra Tanwar’s, “Reporting the Partition of Punjab”, 1947, New Delhi, 2006 p. 39 provides estimates of more than one source and is thus reliable for getting figures of the overall partition and the partition of the Punjab. 2. Excellent article in The Washington Post “India’s survivors of Partition Begin to Break Long Silence: Projects Document Anguish of 1947 split. Introduction 3. See ibid for the remark of it being an epic also see Gyanendra Pandey, Remembering Partition, Cambridge 2001, p. 13 for a clear explanation of the various connotations of partition. 4. Interview with Nandy, on 18th February 2008 at New Delhi. 5. Nandy, A “An Ambiguous Journey to the City”, New Delhi, 2001, p. 123-124, also see Yasmin Khan, “The Great Partition: The Making of India and Pakistan”, New Delhi, 2007, p. 138-141 for an illustration of how Non-Muslim rescued Muslims and vice-versa. One such case which she has mentioned and has been mentioned by many others is Dr.Khushdeva Singh who rescued members of a Muslim family. There is also a good explanation of how the good deeds got overshadowed by the gory happenings of that time. 6. See Nandy “Ambiguous Journey to the City”, p. 122. 7. Yasmin Khan, “ The Great Partition: The Making of India and Pakistan”, p. 138. 8. Nandy— “The Lahore Effect”, in Seminar, No 567. 9. Mubarik Ali. 10. Aitzaz Ahsan’s Indus Saga gives a good explanation of this point. 11. See Ibid, preface, p. 14. 12. Ian Talbot’s introduction for Lahore 1947 also see Ravinder Kaur’s “Punjabi migrants since 1947”, New Delhi, 2008, p. 207-212, for the impact of partition in keeping the hatred alive in many of the Non-Muslim survivors of partition. 13. Yasmin Khan, “The Great Partition: The Making of India and Pakistan”, p. 200. 14. Yasmin Khan, “The Great Partition: The Making of India and Pakistan”, p. 200. 15. Interviews with ..MS Warraich, Reetinder Singh Bhinder 16. See “The Politics of Group Rights: The State and Multiculturalism”, 2005, p. 208. 43 44 Humanity amidst Insanity 17. Ghosh, p. 124. 18. Nayar, A “Was Partition just one-generation trauma? The Tribune, August 17th 1997. 19. Various individuals on both sides made this interesting point of religious shrines being used to rescue the honour of women and interestingly many priests – Muslim on the Pakistani side and mostly Sikh on the Indian side rescued women. 20. See Ashish Nandy, p. 123. 21. Interview with Malwinderjit Singh Warraich, Nanda makes a good point that even some individuals who did not suffer partition remained biased, this included academics, opinion builders. 22. Interview with Arshad Mughal. 23. Khalid Hasan. 24. GD Khosla “Stern Reckoning” p. 296. 25. Yasmin Khan, “The Great Partition: The Making of India and Pakistan”, p. 5. 26. For the impact of Khizr Tiwana’s resignation on the riots in Amritsar, see Ian Talbot, Khizr Tiwana: The Punjab Unionist Party and the Partition of India, Karachi, 2002, Ch.9 also see “Epicentre of violence: Partition voices and memories from Amritsar” Eds. Ian Talbot and Darshan S. Tatla, Delhi:2006, Introduction p.6 for the impact of Master Tara Singh’s action of cutting the flag, Interviw with Ardaman Singh Dhillon also see Penderel Moon, “Divide and Quit” in The Partition Omnibus, p. 77. 27. Penderel Moon, “Divide and Quit” in The Partition Omnibus, p. 78. 28. See ibid, p. 80. 29. Talbot and Darshan S. Tatla, Delhi:2006, Introduction p. 6. 30. Ibid, p. 7. 31. p. 9. 32. Ibid, p. 11 Introduction 33. Pippa Virdee “Partition in Transition: Comparative Analysis of Migration in Ludhiana and Lyallpur”, p. 163 in Partitioned Lives: Narratives of Home, Displacement and Resettlement. 34. Interview with Raghuvendra Tanwar. 35. Interview with Pran Nevile. 36. See Pippa Virdee “Partition in Transition: Comparative Analysis of Migration in Ludhiana and Lyallpur”, Interview with Prem Singh was also important for understanding the composition of Lyallpur. 37. Butalia, U The Other Side of Silence: Voices from the Partition of India. 38. Interview with Reetinder Singh Bhinder. 39. “Acts of Memory: Cultural recall in the past”, Eds. Jonathan Crewe, Mieke Bal and Leo Spizer, 1999, p. 8. 40. Zia, Farah “In the dust, in the breeze”. 41. Khalid Hasan. 42. The Indian Express “The ties that bind”, April 25, 2008, Tridivesh Singh Maini. 43. For information on Jatt tribes, see Ibbetson, Denzil, (2002). Panjab castes for information on Pakhtuns. 44. Talbot in “Khizr Tiwana: The Punjab Unionist Party and the Partition of India, p. 15. 45. For similar castes on both sides is given by Talbot in “Khizr Tiwana: The Punjab Unionist Party and the Partition of India, p.15 for understanding the conversions to Islam, Hinduism and Sikhism see Ibbertson. 46. Interview with Reetinder Singh Bhinder. 47. The Dawn “PML-Q and the Maharaja”, February 5 2008, Amir Mateen. 48. See Paul Hershman “Relatives and the Kindred in the Punjabi kinship system”, in Patricia Uberoi “Family Kinship and Marriage in India”, New Delhi: Oxford, 1993. 49. Wolpert, S Shameful Flight: The Last Years of the British Empire in India. 45 46 Humanity amidst Insanity 50. Tanwar, Raghuvendra Reporting the Partition of Punjab 1947, p. 548. 51. Interview with Harbhajan Singh. 52. interview with Mr. Balwinder Singh. 53. Interview with Mrs. Oona Hiremath. 54. Interview with Raghuvendra Tanwar. 55. Satish Gujral “Lahore goes up in flames” in Lahore 1947 ed. Ahmed Salim, Pg. 83, Tara India Research Press, 2006. 56. Khalid Hasan. 57. Interview with Mrs. Sarna. 58. Interview with Mrs. Kathpalia. 59. Butalia and Menon in Mushirul Hasan p. 212. 60. Interview with AS Dhillon. 61. Brass, Paul. 62. Talbot’s and Tara ‘Depicting the partition’ P. 7. 63. Interviews with Brigadier SS Chowdhary, Joginder Singh Kohli. 64. Interview with Chaudhry Muhammed Ashraf. 65. Interview with Prabhjot Kaur. 66. South Asian Cooperative and the role of the Punjab”. Sidhatha 2001, New Delhi. 67. The New York Times, “A Cricket Match bridge a long time gap in Punjab.” 68. Ahmed, I Lahore effect. 69. The Tribune “Gah ecstatic, wishes Manmohan well”, May 22 2004. 70. The Hindu “A tale of two Prime Ministers: First flag and the first PM”, ugust 12 2004, Vivek Shukla. 71. The Indian Express “Good intentions, bad doctrine” December 13 1997, Aabha Dixit. 72. The Daily Times “Amarinder praises Pakistan’s efforts to fortify ties with Pakistan” March 17 2005. 73. The Tribune “More than a bus it’s a bridge of faith” 1 Experiences from the Indian Side I ndividuals who are now settled in India. In the towns of Delhi, Amritsar, Chandigarh, Ludhiana and Kurkushetra have interesting and touching tales to tell about humanity and helps. Some of the houses they now stay in ironically belonged to Muslim. Brigadier SS Chowdhary: Soldier of Humanity Brigadier SS Chowdhary is a retired army officer from the Assam Regiment now settled in Chandigarh. Before partition, he was part of the 8th Punjab Regiment, which has now merged into the Baloch regiment. During the period of riots he was on deputation with the Punjab Police. He was responsible for the evacuation of Muslims from Rohtak to Hussainiwala. While many nonMuslims, Hindus and Sikhs, who had just arrived from Pakistan pressurized Brig. Chowdhary to allow them to attack the Muslims to avenge their own sufferings in West Punjab, he did not give in and said that as a soldier and as a Sikh there was no way he would allow anybody to touch these innocent people1. He has been fortunate enough to visit Pakistan, though he has not been able to visit Kahuta, as it is out of bounds—being home to 48 Humanity amidst Insanity Pakistan’s nuclear reactor. His wife Darshan Chowdhary belongs to Lahore and she has accompanied him on his visits to Lahore. They were among those families who during the partition were on vacation in Shimla and it was quite obvious that they would never return to their home. Brig. Chowdhary’s ancestral village was Kahuta (though he was born in Kullu in January 1923, District Kangra which has now become a part of Himachal Pradesh). He joined the army in 1944 and was posted in the 8th Punjab Regimental center at Lahore in late 1945-early 1946. The Brigadier still recalls the Cripps Mission visiting his regiment center in early 1946. About 60 per cent of the officers were British then. There was a high degree of regimental spirit amongst the officers in general and there was camaraderie between the Indian officers especially Reiterating the importance of watan, the Brigadier says, “I always liked to mix up with the VCO’s and ORS from Kahuta Tehsil. Major Nazar Shaitea Mohommad Khan who had been with my brother in the staff college in Quetta was always nice and caring towards me.” In mid 1946, Brig. SS Chowdhary then Captain was transferred to the British troops in Iraq at Shabra, which is approximately 25 km from Basra later he was transferred to what is called the Command Supply Depot. This was headed by Major G.R. Mirza. Within a short period, Brigadier Chowdhary and Mirza, a Punjabi Muslim, became great friends. Despite the fact, that news had started trickling in that India would be divided and Muslims in India would be getting a homeland for themselves, relations amongst the officers were maintained. Later, when the riots broke Experiences from the Indian Side out and killing had started from March 1947 onwards, unpleasant discussions were avoided in the messes and clubs. The British ensured discipline and comradeship. During this time, remarks Brigadier Chowdhary, “Major GR Mirza went out of his way to remain pleasant with us all. Ultimately on my own request, I was repatriated to India in a ship called VARSOVA. In spite of all the tension I was given a warm send off by Major Mirza. Due to the threat to our lives, we were not allowed to disembark at Karachi and were taken to Bombay and then reported to the headquarters for posting. Those days because of the partition and unprecedented riots on both sides of the Radcliff Line, postings and transfers of the Army officers were being done without too much planning... was still commander in chief of both the Pakistani and the Indian Armies. Army officers were in great demand for various duties including law and order. I along with a dozen young officers was sent on deputation to the Punjab Government as part of the Punjab Police.” Talking about his selection for the Punjab Police, he says, “After an interview with the Governor Chandu Lal Trivedi at Jalandhar the Punjab Government headquarters, I was deputed as Additional SP at Rohtak as part of the Punjab Boundary Force. The SP at Rohtak those days was an experienced Police officer Rai Bahadur Sant Ram Kapur and Mr NN Kashyap ICS was the DC. The DC, SP and I had a meeting and a detailed discussion.” For those not familiar with the Punjab Boundary Force, it has been explained well by Ishtiaq Ahmed2: On July 17, Punjab Boundary Force under Major-General Rees was announced. It was to monitor events in 12 central districts — Lahore, Sialkot, Gujranwala, Sheikhupura, Lyallpur, 49 50 Humanity amidst Insanity Montgomery, Amritsar, Gurdaspur, Hoshiarpur, Jalandhar, Ferozepur and Ludhiana — where most trouble was expected to take place. The PBF had no jurisdiction in the Sikh states and was woefully undermanned. It had at most 9 to 12 thousand men at its disposal, all locals except for the highest officers who were British, to cover 37,500 sq. miles. The PBF was to take up its task from August 1. Talking about his own duties, Brigadier Chowdhary says, “It was decided that I would be responsible for safe evacuation of the Muslim refugees in the District. Most of the Muslims were Ranghars and they belonged to 12 villages including Kalanaur. Like most young officers of the time I wanted to perform my duty with utmost sincerity and dedication and apart from this my stay in Lahore from 194546 had resulted in greater understanding of the liberal views of Hazrat Mian Mir3. So, in spite of my own family being thrown out from Kahuta – one of the places which was worst hit by the riots – I did not have any prejudice against any community. Some time around the end of September 1947 when caravans consisting of Muslim refugees from 12 Ranghar Muslim villages started moving from near Rohtak towards Hussainiwala. I was approached by a few Hindu refugees who had come from Multan Division, an area where severe rioting had taken place, to disarm the Muslims and allow the Hindus to loot the caravans.” But he was determined and firm in his resolve of saving the innocent Muslim, Brigadier Chowdhary says, “I put my foot down and informed them in no uncertain terms that the safe passage to Muslims refugees was my duty. Once or twice during the safe passage to these innocent Muslims we had to resort to firing. Finally, the refugees were transported to Hussainiwala safe and unhurt. Experiences from the Indian Side Towards the end of 1948, he was posted back to the army headquarters. The division of assets of the old Indian army was taking place between India and Pakistan under the overall supervision of Sir Claude Auchindeck. The army in general were performing their duties well. In 1949, Brigadier Chowdhary was posted as Adjutant in the Regimental Centre at Shillong. Interestingly, he came to know that Field Marshal Ayub Khan had served Auchindeck in 1945-1946. Later, Brig. SS Chowdhary raised the 5th Assam Regiment in January 1963 and commanded this battalion in the war of 1965 in the Dera Baba Nanak Area. While fighting the wars of 1965 and 1971 he was keen to know whether any of his previous colleagues were on the other side. He says, “During the 1965 war I was anxious to know if any officer I knew was on the other side.” Inspite of the fact that India and Pakistan were so hostile to each other there was this curiosity in his mind that he right be fighting against his long standing friends. Yasmin Khan too sums up this point well4: One of the quirks of partition was that many of the first and second generation of the leading officers in the Indian and Pakistani military facing each other across the Kashmiri line of control in the wars of the twentieth century had been close colleagues and worked alongside each other during the days before independence. After retirement, Brig. Chowdhary did not get the chance to visit Pakistan for a long while, though he did 51 52 Humanity amidst Insanity make acquaintance with a few Pakistanis whom he met at the World Punjabi Congress meets in Chandigarh. One such individual, Chaudhry Muhammed Ashraf, a retired Pakistani civil servant is a very dear friend who has also looked after him on his subsequent visits to Lahore. Chaudhry Ashraf hails from a village close to Brig. Chowdhary’s. When the former was asked about how he met Brig. Chowdhary he says 5, “I met Brig. Chowdhary in the first week of June 2004, at the hotel in Chandigarh, where we had gathered for a seminar. This had been organized under the auspices of the World Punjabi Congress. During the tea interval we were introduced by chance and we immediately broke into our Pothohari dialect and Brig. Chowdhary embraced me with all warmth and sincerity like a family elder.” Once again the bond of watan was very important for both of them. Ashraf says, “It was for the first time after partition that I had met someone from my ancestral place. We talked for a long time and reminisced about old time, with such loving fondness that I was deeply touched. Of course we exchanged our cards but there was no further contact since our group was leaving for Delhi the next day.” Ashraf then explains how the bonds between the two were revived. “One year later, again by sheer good luck, I met Dr Gurpreet Maini (Brig. Chowdhary’s daughter) at Govt. College Lahore where she had come to deliver a lecture. I was very happy to learn that she was the daughter of Brig. Chowdhary and that luckily both her parents were also in town. Later, the same evening or perhaps the next day all of them called on us at our home. The rest, as they say, is history.” Brig. Chowdhary’s first chance to visit Pakistan came in January 2006. He visited Lahore, Nankana Sahib, Punja Saheb and Islamabad. Talking about his experiences during the visit he says, “I was touched by Experiences from the Indian Side the warm reception and consideration shown to me and my family by various kind friends.” He had a great desire to see his regimental center but was disappointed by the fact that his erstwhile regiment 8th Punjab had been abandoned and merged into the Baloch regiment. Also he could not trace any of his old friends like Gen. Mirza. His second visit to Lahore was in February 2007 and he was once again impressed by the warmth and hospitality of Punjabis across the Wagah. During this time he got the chance to meet some retired army officers and also interacted with some more people who were originally from Kahuta. His wife Darshan Chowdhary also got a chance to visit Lahore, her hometown, after 60 years. Her father Mr. Ajit Singh Kalha was an engineer in the United Punjab Irrigation Department and every year the family went to Shimla for the summer vacation. In 1947 too like earlier years, her family went to Shimla. It was during the vacation in Shimla that they learnt that the country was being partitioned and they could not return to Lahore, which had now become a part of Pakistan. The only things the Kalha family had brought along with them were a few cane chairs. Interestingly, one of their Muslim maidservants, Aalam Bibi, stayed on with them for two years after the partition, but soon people started telling her family that they should not keep a Muslim maidservant. While Aalam bibi did not want to leave the family she was forced to go and Mr. Ajit Singh Kalha went right till the border to leave her. Thus, both Brig. Chowdhary and his wife’s family in their own way and in their own capacity helped humanity survive in that holocaust, while they proudly narrate their experiences, we see hope emerge from the lines of this interview. 53 54 Humanity amidst Insanity Aridaman Singh Dhillon: For whose family humanity was paramount Aridaman Singh Dhillon, now 68, retired as a senior Punjab Govt. officer. He has presented quite a few academic papers on the partition, with special emphasis on the history of his family. He belongs to one of the prominent political families of Punjab. His greatgrandfather was in the British Army while his grandfather was involved in both Sikh politics and the Indian freedom struggle. His mother, Parkash Kaur, was a prominent politician of Punjab. His story is interesting not only for the reason that his grandfather saved the Muslims of their village, Jhubal and Dayal Bharang and some adjoining villages, but also because his mother was responsible for the recovery of Muslim women in Amritsar district as well as setting up the organization set up for the recovery of Muslim women and children from East Punjab. It is noteworthy that one of their Muslim servants stayed on with the family even after partition. Talking about his family background, Dhillon says, “My grandfather had inherited about 350 acres of land in our ancestral village Jhubal in the south-west of Amritsar and the second village Dayal Bharang north of Amritsar. My great grandfather was a cavalry officer in the British Army. My grandfather had joined the British Police and served for about nine years in the North-Western Province, before he resigned because of the nationalism woken by the Jallianwala Bagh massacre of 1919. Soon thereafter, he along with his two younger brothers joined the Congress led freedom struggle and Gurdwara Reform (Akali) Movement and had become forefront leaders of Gandhi led Satyagrahas and repeatedly went to jails and suffered attachment of properties. My grandfather appointed his younger brother Experiences from the Indian Side as the first President of the Shiromani Akali Dal a position he held for five years till the Gurdwara Act was enforced. He himself was acting president of the SGPC and SAD whenever required. In 1937, he became the President of the Punjab Provincial Congress Committee. My parents were qualified doctors, and were running a charitable hospital in the town of Fatehgarh Churian close to our second village. They were following the diktat of my grandfather to follow the call from Mahatma Gandhi for qualified people to shun British employment and instead serve the rural people. In 1946, my grandfather forced my mother to contest in the General elections to the Legislature Assembly of the United Punjab on a Congress ticket. She remained an MLA for 20 years since then and was also a Minister for Health, Social Welfare and Education in two Congress Ministries . She held many offices in many Boards, Committees and Associations. I have retired as a senior Punjab Govt. Officer, while my wife is the senior most professor in the Department of Guru Nanak Studies in Guru Nanak Dev University, Amritsar. Talking about the role of his paternal grandfather, Amar Singh, in saving Muslims, in one of his papers which was republished as an article, he says6: Prominent Muslims of our village and some adjoining villages came to see my paternal grandfather, Amar Singh expressing fears that some gangs of Sikhs who had been attacking Muslims in other distant villages might attack our own and neighbouring villages too. He reassured them that he would see to it that it did not happen. Starting next morning, he visited the prominent Sikhs of almost all villages of the area to build 55 56 Humanity amidst Insanity up public opinion against such atrocities. He also did the same in villages around our ancestral village Jhubal. But not long after, large groups of gangs had attacked and perpetrated massacres and looting of Muslims in nearby villages of Chak Sikandar and Maddu Chhanga etc. Many Muslims were killed and some girls were abducted. Conditions in the rest of the Punjab had also deteriorated considerably. News of trains full of massacred migrants having been received in Amritsar and sent to Pakistan had spread increasing all around tensions. Some well wishers sent repeated messages to our family that some people frustrated at the activities of my grandfather, were planning to eliminate the whole family and blame it on the Muslim fanatics to use this as a pretext to attack the Muslims of our village and the neighbouring villages. As a precaution we were despatched back to the village of my maternal grandparents, since our parents were too involved in Amritsar with the government measures for extending immediate relief to the refugees we left without then. Our mother being a local MLA had been put incharge of setting up and running refugee camps for women. However, my paternal grandfather, refusing to be cowed down by threats from the gangs of looters renewed his activities for the protection of the Muslim population of our village and the neighbouring villages. Police and armed forces were informed and the defence measures were further strengthened through local village committees of like-minded people. Muslims were also suitably warned and instructed. Experiences from the Indian Side While Dhillon does not remember the exact dates during which these events took place, it was some time around the third week of August. He further goes on to say that7: Some weeks later, the security forces were able to convince him and all others, that the migration of all Muslims to Pakistan had become inevitable in the given circumstances and, therefore, plans were chalked out for escorting them safely over to Pakistan. All Muslims of our village and some neighbouring villages left for the border the same day escorted by an army detail and some armed Sikhs. The Muslims were also allowed to carry as many weapons as they could. However, they were waylaid by a crowd of armed Sikhs who had somehow come to know about their departure. The accompanying escort stood their ground, but a bloody fight was averted on the compromise of handing over Roshan the Muslim blacksmith (suspected to be a ringleader of Muslims fabricating bombs) to them. Of the total Muslim population of our village and a number of neighbouring villages, only Roshan, the Muslim blacksmith got killed on the way. One of the Dhillon family’s Muslim servants, Baba Gulab, stuck on with them and did not leave1: However, Baba Gulab, who had no family and who had lived with our family from the days my dadaji had 57 58 Humanity amidst Insanity served in the police had refused to go. He lived with us till the end. He was more than a servant. He could scold us and was probably the only person who could openly fight with my paternal grandmother. He said his ‘namaz’ daily and was most tearfully and reverently buried by our family when he passed away many years later. Dhillon’s mother was also actively involved in the recovery of women from East Punjab8: A recovery organization was created and based in Amritsar for the recovery of Muslim women and children abducted by Sikhs and Hindus and sending them to Pakistan. They would also bring abducted Hindu and Sikh women and children from Pakistan recovered by a similar organisation created by the Pakistani government. Our mother, Dr Parkash Kaur was put in charge of the Amritsar office. Bibi Amtussalam was put as the Punjab convener while Ms Mridula Sarabhai of the prominent pharmaceutical house of Sarabhais of Gujarat was the national convener. Bibi Amtussalam had later set up Gandhi Sewa Ashram at Rajpura where education and training was given to volunteers who had helped in rehabilitation organizations to help them find government jobs. A large number of Muslim families helped by her remembered her for years and would Experiences from the Indian Side write affectionate letters. Letters were frequently received by my dadaji also from the Muslim families of our village and adjoining villages to whom he had extended protection and helped cross over to Pakistan safely. Talking about the problems faced by those involved in the recovery of women he says: The biggest problems faced by the recovery organisation were social problems. Generally speaking, the people who had abducted the women were not willing to even give them the right to decide whether they wanted to stay back or go to their families across the border. Although many women opted to return, especially if they were condemned here to more adverse conditions than those enjoyed by their families in Pakistan, yet many women who were happily married with children had reconciled to their fate Years later, Dhillon’s details about his Pakistan visits are interesting as they provide an insight into various facts 9: I visited Pakistan four times. Twice during college days with father when borders were opened for cricket matches in the 1950s, and twice again in 1975 with jathas of pilgrims to Gurdwaras Punja Sahib in Hassan Abdal and then Dera Sahib, Lahore. I don’t remember the dates, nor many details, especially 59 60 Humanity amidst Insanity regarding the visit in the 1950s. All I remember is that all were very welcome and there was no untoward incident. We had stayed in the house of the Faqir family who were the descendents of Faqir Aziz Ud-din, the prime minister of Maharaja Ranjit Singh. The elder brother was a senior police officer and the junior brother was running the family wholesale business of fragrances. All the time we were together, my father and the Faqirs shared jokes and had great fun. Not once did I feel that there was any sense of discrimination between the Sikhs and Muslims anywhere we went. My wife and I had also visited the Faqirs during our pilgrimage to the Gurdwara Dera Sahib in Lahore in June 1975 on the express wish of my father. He had learnt from letters that his friend had retired from the police and had even suffered a stroke and had pined to see him again. We had again received a similar warm welcome although we could not stay with them. Our jatha was one of the first ones in which Sikhs had been allowed to go to Lahore city, but with strict instructions that we had to be back in the Gurdwara before sundown. On the way to the Faqir household, Dhillon narrates some interesting experiences, “At the tonga stand, we got a tonga for Anarkali Bazar which fell on the way and where we had wanted to buy some mementos. The tonga- Experiences from the Indian Side man told us the fare. Immediately one of the locals sitting on the front seat reprimanded him for overcharging, Nahin Bhai, they are our mehman (guests), if you can’t take them free, at least don’t over-charge. Respectful Sardar Sahib, — is the fare, don’t pay him more. The tonga-man, did not protest, and accepted the fare we paid. This was the spirit we encountered almost every-where. Firstly, the shopkeepers were friendly enough, and often offered discounts to their ‘mehmans’ or someone would reprimand them and tell us the actual price.” In Bano Bazaar a ladies market there were hundreds of small shops displaying hosts of colourful bangles, artificial jewellery, nadas, parandas, laces, cosmetics and all. We were standing at the first shop lost in the jungle of glitterati when a burqa clad lady in her forties sidled with my wife, raised her veil and after bidding ‘Sat Sri Akal’, asked from which part of Punjab we had come. She was enthralled to know that we had come from Amritsar. She said they had also come from Amritsar after partition. Then she went on enquiring of many things and places in the city she was born in. She said they had lived in Hussainpura and her father was a well-known lawyer. They had lived in a big colonnaded house on the main road going towards Majitha. From her narration I immediately recognised the house, because a close family friend Mr.Sajjan Singh Margindpura, MLA, had lived in it and we too had lived in it for sometime when our ancestral house near the Golden Temple had developed cracks during the heavy rains in 1955. She had become very emotional and bid us goodbye leaving a Rs.100 note with the shopkeeper telling him to give anything my wife wanted ignoring my protestations that hailing from Amritsar, she was like a sister to me, and brothers don’t accept gifts from sisters. ‘It is for my Bhabhi, Bhaji’, she said and left leaving us dumbfounded. 61 62 Humanity amidst Insanity From Bano Bazaar, we went to the Mall the tyreagency of the junior Faqir brother was located. The June sun was in full glory on the open and wide Mall Road. To seek directions, we looked around. We were standing in front of a branch of the Habib Bank. A uniformed guard of the Bank with a gun on his shoulders was coming out carrying a hand-basket full of empty CocaCola bottles. As he passed by us, he bid us ‘salam’, and I asked him for directions. He said he will be with us just in a minute after leaving the bottles with the roadside kiosk. He returned with fresh opened Coca-Cola bottles and pointing to the sun and the perspiration on our faces insisted that we honour him by taking the cold drink as he told us the way. When I protested, he said, he was eternally beholden to the Sikhs, and do not know how to return their goodness. He told us that he was in the army which had lost in Bangladesh and was one of the 90,000 POWs in India. He said that the Sikh officers and soldiers were extremely kind to them, and this was the first opportunity he had had to show some affection for Sikhs. We shortly came across a shop where a typical Punjabi wrestler was seated, pahalwan in his sixties, perhaps. He was wearing a long Punjabi kurta above a Punjabi tehmat (dhoti) and a Pahalwani turban on a moustached head. As the shopkeeper was showing me the portable transistors, the Pehalwan greeted me, ‘Sardarji, where have you come from?’ I told him that we had come from Amritsar. ’From Amritsar city or any particular village?’ he wanted to know. I told him that although we lived in Amritsar, we hailed from the rural part. On his asking, I told him that originally we hailed from village Jhubal in Tarn Taran tehsil, we now had our lands in a village near Ajnala. He was extremely Experiences from the Indian Side happy to know this and told us that they had also come from a nearby border village. He named a few people he said were well known and I must have known them. I said we knew a few people in those villages, but not the people he had named. Pointing to his pehalwani bearings, I told him light-heartedly that such bearings were quite common in the border villages of Amritsar district too. He understood my point immediately and said that it was much easier to cross over the borders with such bearings. In addition to the pleasant banter, we got tea and the small cute looking owl shaped transistor priced around Rs.150 for free – ‘As a gift from Pakistani friends.’ Dhillon’s reflection on partition depicts that accompanying human suffering had put humanity to an ultimate test. it did bring out savage instincts in some but it also brought out utmost compassion in others. 63 64 Humanity amidst Insanity Indira Kathpalia: Rescued by a true Nawab Indira Kathpalia now settled in Delhi is in her mid 70’s. While she received her education at Sacred Heart Convent Lahore, her paternal family was based in Dera Nawab Khan and maternal family was based in Bahawalpur – a Muslim majority state with a population of about one and a half million and two million consisting of Punjab and Sind. There are some features of her story which are an insight into the extant syneretic culture. Firstly, her father was helped by the Nawab of Bahawalpur to escape. Secondly, when the riots had broken out she and her sisters were left alone in Dera Nawab Khan, while her father had gone to Delhi. During this period, the family was looked after by Muslim servants and a gentleman by the name of Colonel Kader. Thirdly, while her maternal grandfather was shot during partition the rest of the family was safely transported to the refugee camp by Muslim boys. Reminiscing about the pre-partition social fabric she feels that it was a composite culture even though Hindus and Muslims did not eat together—it was restricted to certain foodstuffs — men of course later on began to break bread. Yet, there was a respect for each other’s sentiments. For example, non-Muslims did noted halal meat, so on Hindu festivals, Muslims would send nonHalal preparations to their houses. Another interesting point she makes is that while in Dera Nawab Khan, she and the other female members of her family would wear the ‘burqa’ – as it was a way for women to hide their faces from unknown males. This illustrates the point that the ‘burqa’ was a cultural and societal symbol not merely a religious thing as has been thought of by many scholars.10 Apart from this many a time Muslim friends would come to their house and offer namaaz. Experiences from the Indian Side In fact Indira Kathpalia’s sister, Oona Hiremath still has a ja-namaz (prayer mat) which was used by their friends in her possession. Talking about the onset of the riots, Indira Kathpalia says that her maternal grandfather, Mehta Fateh Chand Taneja who was settled in Bahawalpur was not keen at all to leave his home. In fact, just a few days before the riots began he bought land from the profits which accrued to him from his business. He did this to show that he was keen to stay on in Bahawalpur. A few days later, sometime in late July he was shot. Ironically, it was Muslim boys who brought her grandfather’s stick home and helped the rest of the family to flee to refugee camps. Further on as she spoke of own experiences during partition, Indira Kathpalia recollects that sometime in June, the Nawab went to London while her father who had accompanied him till Karachi went to Delhi. Even though by now the riots had worsened, her family continued to be looked after by Muslim male servants and a gentleman by the name of Colonel Kader, who guarded them. Such was the respect for her family, that once, when her house was looted, after the robber came to know about the owners they were quick to return the looted objects. She also narrates an interesting episode, which is a perfect illustration of how the concept of women’s honour was important in those days. Her mother told Colonel Kader, that in case anything happens to her he should not restrain from shooting the girls. Colonel Kader said that while he could not do this instead he would teach the girls how to shoot, in case such a situation arose. While trying to teach the girls how to shoot a bullet went up in the air missing her sister’s ear 65 66 Humanity amidst Insanity by a whisker and actually damaging her father’s library. She also narrates one more interesting episode. After her grandfather’s death a group of individuals came to pay their condolences. They were Hindus who had converted to Islam. Her mother otherwise a tolerant person criticized these individuals remarking, ‘Religion is not a shirt that you take off whenever you feel like’. Identically interesting example of conversion to Islam is also given by Moon who was witness to a “feeble” Pro-Muslim, pro-Pakistan demonstration by suspected converts. On being asked why they had converted, the individuals remarked11: The Hindus, after being consoled and reassured and finally convinced that we did not mean to harm them told us that they belonged to the large village on the other side of the canal and that it had been attacked and looted the previous day by large mobs of Muslims from the surrounding countryside. They had been compelled to embrace Islam in order to save their lives. Indira Kathpalia’s father returned to Bahwalpur around the end of August, while riots had begun, the family continued to be guarded safely under the auspices of the Nawab who returned in July from the UK, after Lord Mountbatten had invited the ruling princes to Delhi to decide their future. Around the month of November, the Nawab finally told the family, that it would be better if they leave for some time and return once things have quietened down. He made arrangements for them to stay in Bahawalpur house at New Delhi. Incidentally, the American Center Library functioned in Bahawalpur Experiences from the Indian Side house for a long time before shifting to Kasturba Gandhi Marg. During IK Gujral’s Prime Ministership, a request was made for transferring this property to the Bahwalpur Wefare Association12. Going back to the saga of how they fled. The Nawab sent their family in his personal train. From Bahwalpur they first reached Hindumalkot in Rajasthan, which was the first railway station in India. From there onwards the family moved to Delhi, where they lived for a few months. Finally, like many other immigrants, the reality dawned upon them and they realised that, there was no way they were going back. Even post-partition, Indira Kathpalia’s family kept in touch with their friends of Bahwalpur, especially the Nawab who even wrote a letter to Maulana Azad recommending her father’s case. She says that in spite of her maternal grandfather being killed by Muslims, her mother developed no biases towards the community. Mrs. Kathpalia has not got a chance to visit her former home in Bahwalpur though she went to Lahore and Islamabad in 2000. 67 68 Humanity amidst Insanity The Kohli family: Saved by a Muslim Priest and Saint Joginder Singh Kohli, 77 years of age, now settled in Amritsar, hails from Gah the same place as Dr. Manmohan Singh, Prime Minister of India. In fact, he was his classmate at the local primary school, which has now been named after Dr. Singh. He recalls that the former was an excellent student. During the riots in March 1947, his family was helped by many Muslims including a Muslim saint and the Maulvi of the village J. S. Kohli fondly talks about his village where both communities always got along famously. Such was the relationship that even when the rioting began in Gah. The Muslims never entered the Gurdwara to attack Sikhs. Kohli also made the point that in the pre-partition days, Muslims would actively participate in non-Muslim weddings and help in every possible manner. He makes an important point, that Muslims looked up to his family as they were well educated. As he recollects his family’s experiences during partition, Kohli who has a photographic memory says that, “rioting began around March 1947 and I was working in Lahore during those days. However, my father, the late Mr. Avtar Singh Kohli used to tell us that somewhere around the 14th March 1947 looting and rioting had begun”. Their neighbour Fatima, cautioned him, “Brother Avtar the looting and rioting has begun, what are you doing here.” My father ’s instant reaction was to jump into the garbage dump which was adjacent to the local sewer. He was not recognised by rioteers as he wore a ‘tehmat’ and in those days, turbans were also worn by Muslims. The only thing he did was to cover his face because he was recognizable by his beard. Kohli managed to escape to the village Karsal, where a family friend, a local saint by the name of Peer Vilayat Shah, Experiences from the Indian Side resided. The latter provided his father a horse and two men, so that he could reach the refugee camp at Chakwal. In the meanwhile, Joginder ’s younger brother mother and sisters were in the village and the young Muslims of the village had marked certain houses with women. They had decided to forcibly marry them after conversion. The Maulvi of the village—Ghulam Nabi— was a good friend of Avtar Singh and conjured a strategy to buy time, he told all these men that they could not marry the women until they converted to Islam and it would be ‘haraam’ anti-Islamic, if they did so. The Maulvi thus took them to the Masjid where they stayed for a night. During this period, another friend of Avtar Singh, Fateh Muhammad, whose wife Martbaan was like a sister to Avtar Singh provided the women food, while Fateh Muhammad reassured everyone that he would not allow anything wrong to happen to them. Kohli made interesting observations like most of the rioters had come from outside and very few were from the village itself. While the rioting was going on none of the elders participated, it was all mostly youngsters. Kohli continued to say that for many individuals it was more a way of taking revenge for past problems and also more to do with their economic plight. For instance his father had rivalries with one of the Muslim headmen of the village. It was not religious emotion or aggressive chauvinism which prompted attacks on Hindu and Sikh minorities but the prospect of personal gain. This was truer of the people of Jhelum than that of perhaps any other district. By the next day, Avtar Singh reached the refugee camp at Chakkwal and came back with a military van 69 70 Humanity amidst Insanity to rescue his family. After bidding a tearful adieu to friends in the vil lage they moved on to Lahore. Kohli’s story is interesting because even after the first phase of rioting in March 1947 calm did prevail to a degree where they felt safe in Lahore. They finally migrated in August 1947 to Amritsar, taking the route from Jallo to Chheharta. It took them nearly 10 days to reach Amritsar. Joginder Singh Kohli kept his links with Pakistan alive. He was in touch with Fateh Muhammed and also forged new friendships as a result of his businesses across the border. In fact, he states that “for some time after partition coming and going was much simpler, between 1950 and 1965, I visited Pakistan a countless number of times”. Kohli’s visa provided permission to visit Pakistan 8 times a year for up to two months at a stretch.He also recalls that trade between India and the Middle East, was quite high, as it used to be done via the land route through Pakistan. In fact, Kohli was in Pakistan on the eve of the 1965 war too. He remembers some Pakistanis remarking that this is not the right time to be here, as war is about to break out between the two countries. Some of his visits that he particularly remembers were in 1966, when he went for the celebration of a historic event. In 1978, he went for the marriage of one of his friends and in 1980, he went to Punja Saheb to pay obeisance. He went along with a large group of people—Fateh Muhammad, his father’s old friend came there as well as his whole family. He has not got a chance to visit Pakistan since 1980, though his friends from Pakistan do visit him, often. As such, there is no bitterness in Kohli’s tone and being a businessman he recommends improving relations with Pakistan and opening up the borders. India and Pakistan in general and the two Punjabs, in particular, would gain a lot from a better relationship says Kohli. Experiences from the Indian Side Ladhewala Warraich: Undaunted by Religion and Geography The life of Mr Malwinderjit Singh Waraich, at 78 he is a multifarious personality, historian, a retired Professor of Humanities, a practicing lawyer and above all a riveting conversationalist. Warraich’s experiences during partition would be a revelation for most historians and social scientists, but more importantly, it is the pre-partition description of his village Ladhewala Warraich which is a powerful illustration of the ‘composite culture of the village’ and of the strong ‘ethnic bonding’ of tribes in Punjab, especially the Jats. The village Ladhewala Waraich was a Muslim majority village consisting of about 80% Muslims and 20% non-Muslim. Waraichs belong to the Jat sub-caste of Punjab and are found in both Muslims and Sikhs. The sub-caste lived in 85 villages of Gujarat now in Pakistan. In fact, Atizaz Ahsan, Chaudhry Shujaat Hussein and Elahi are Warraichs. The Khatri community was also wealthy and prosperous in the village, one of the main members of the community was Preetum Shah ‘Arhtiya’ In spite of the Muslim majority in the village, Warraich’s father remained Sarpanch of the village for over a decade and was respected by all in the village for his sense of piety, compassion and tolerance. While there were certain religious divisions, Hindu hymns were sometimes recited in the Dargah, and in fact, Malwinder remembers that on one summer evening Muslims and Non-Muslims came to listen to the sermon of a Sadhu. Waraich’s brother-in-law, the late Joginder Singh Cheema, and another relative, the late Pritam Singh 71 72 Humanity amidst Insanity Bhinder shared a very special bond. They were very close to Zahoor Elahi (Chaudhry Shujaat Hussein’s father) who was posted as a constable in Gujranwala. On Warraichs sister ’s wedding, Zahoor Elahi was actually invited by the boy’s (Joginder Singh Cheema) side, but when he came to know that the girl’s side were Warraich’s he quipped ‘How can I be from the boy’s side, when the girl happens to be my sister’. This episode is just one illustration of how the feeling of ‘biradari or caste’ transcended barriers of religion and social strata. The friendship actually developed when Bhinder and Cheema were arrested on wrong charges for the murder of one of the local MLA’s relatives. Zahoor Elahi made them stay at his own house so that nobody could trouble them. He also helped in their release by convincing a British officer that he had been falsely implicated. During their stay at his home, Zahoor Elahi ensured that they were treated well and even went so far as giving them quilts which he had been given in dowry! Another illustration of the diverse but tolerant fabric of the village, was the fact, that one of Warraich’s relatives married a Muslim and gave birth to a boy who was later known as Chaudhry Ali Muhammad. After his death, they started following Islamic traditions. Chaudhry Ali Muhammad died recently and his family, is still in touch with Warraich’s family. However, Ladhewala Waraich did not remain peaceful forever. In August 1947 the partition of the subcontinent, and the creation of Pakistan were followed by riots. Ironically, when Pakistan was declared a nation, the village was peaceful for many days. In fact, Warraich’s father even unfurled the flag of Pakistan. This unfurling of the Pakistani flag by non Muslims is a very interesting fact and Partap Singh Experiences from the Indian Side Bajaj, a businessman of Farooqabad Tehsil in Sargodha did also so. Warraich like many of his age group believed that while Pakistan was formed they would not budge from there. At the most, they would move for a few months and then get back. Such a view was common and has been best summed up by Parkash Tandon “We Hindus and Sikhs have lived under the Muslims before, then under the Sikhs and the British, and if we are now back under Muslim rule, so what? We shall manage somehow, as we have managed before. Presently governments are different, they give some rghts, they have to listen to the people”. However, each day things began to deteriorate—so the family was compelled to move as riots began in other areas like Rawalpindi, on the Pakistani side and Amritsar, on the Indian side. Many individuals started inciting peaceful people to avenge the killings of Muslims on the Indian side. On the 23rd of August 1947, Warraich’s father Bhag Singh had to negotiate with Muslim villagers to avoid a massacre of Hindus and Muslims in the village. He surrendered his firearms, thus giving up an important means of rescuing his family members. From here on Waraich and his family knew that they would have to move from their village as things were worsening. There were two options before Warraich and his family. The first one was to go to the Gujranwala camp, which was a few miles away, but a journey full of risks. The other option was to go to Sacha Sauda, which was about 20 miles away which was safer. It was decided to move ahead to the latter, although it was unknown terrain. According to Warraich, this was the scene on, 25th August 1947, the day they left, “We started assembling in the village playground, from where the track would bear 73 74 Humanity amidst Insanity the load of our steps, each one being too heavy. Many of our Muslim neighbours were there to see us off and wish us well, embracing equals, patting youngsters and bowing to the elderly. I can vividly recall one of my friends, a staunch proponent of Pakistan, clutching at the shoulders of my elder brother while loudly wailing in anguish. At a Gujranwala camp, the Kashmiri community warned everyone that they would face dire consequences if even a single Sikh was touched. Warraich made a point, which was very unusual and is not usually associated with the psyche of an individual who has suffered himself, “After reaching India, in spite of all our travails during partition and in spite of not knowing what we would do for the sustenance of our family, my family, especially my mother was very sympathetic to convoys of Muslims trying to flee to Pakistan. She would pray to the almighty to save them and ensure that they were able to cross the border safely”. These views are echoed by Satish Gujral in his chapter: One redeeming phenomenon of the sordid partition epic was the way, the unfortunates, who formed refugee convoys would treat each other in an encounter. Though the instances of such encounters turning into massacres was not uncommon, these were outnumbered by instances when both sides sympathized with their common fate. They supplied each other with drinking water and other crucial necessities, but more significantly with profound emotional understanding. Experiences from the Indian Side Post Partition links intact of Warraich and his family After the partition, Malwinder’s links with Ladhewala Warraich remained and were restored in less than a decade of partition. In 1955 he visited Lahore and was a guest of Manzoor Elahi, as his brother-in law and other relatives had been invited for a cricket match. The borders had been opened to a large number of people and Elahi had made an announcement on one of the radio channels asking for Cheema and Bhinder. Some one else in India told Cheema and Bhinder (both residents of Karnal) about this announcement and they finally went to Pakistan. Elahi also told both of them that he had been searching for all of them. He went to the degree of asking them about the losses suffered by the family so that he could compensate them. While all of them appreciated the gesture they said that they had managed to establish themselves respectably in India. More importantly, this visit also gave Warraich the opportunity to meet his cousin, Chaudhry Ali Mohammad. In 1958, Ali Mohammad sent a picture of Warraich’s father via a chowkidar (watchman) of the village who managed to present it to Waraich at Karol Bagh, New Delhi the very day his daughter was born. This interaction of the 1950’s is something quite fascinating. Ironically, 25 years later in 1983 when Ali Mohammed’s son and his brother-in-law were visiting Warraich, his grandson was born. Another important point is that many people in Pakistan knew about the friendship between Zahoor Elahi and Warraich’s brother-in-laws Cheema and Bhinder. During the post-partition days, a family came from Pakistan and asked Cheema to give his reference and the personal work was done. 75 76 Humanity amidst Insanity In the 1970’s when the relationship between India and Pakistan was tense, Warraich sent one of his Iranian students, Zia to his village in Gujranwala who was pleasantly surprised to see that Warraich’s play area in one of the properties bought by his father had not been disturbed. In fact, the owner of that property proudly showed it to any visitor who would come. Zia also brought back a recorded conversation of Warraich’s relatives which he enjoyed. After the death of Chaudhry Zahoor Elahi, Pritam Singh Bhinder wrote a letter to his son Chaudhry Shujaat saying that now their links with Pakistan had been broken. Shujaat replied back saying that Chaudhry Zahoor Elahi was still alive. Finally in 1989, links with the family were revived as Bhinder’s son had gone on a religious pilgrimage. Shujaat Hussein looked after him and invited his father to visit Pakistan. In 1991, Bhinder visited Pakistan along with his younger son and they were looked after very well by both Shujaat Hussein and Pervaiz Elahi. Bhinder and his son also visited Pakistan in 1994. In 2005, Warraich’s sister and her whole family visited Ladhewala Warraich and Badhoke where they were given a warm reception and many individuals in the village still remembered both the Warraich and Cheema families – especially their wedding. The same year Warraich got a chance to meet Rana Wasay Khan. Experiences from the Indian Side Avtar Singh: Rangpur still lives in his heart Avtar Singh, 70 is now a resident of Ludhiana, which was a prominent industrial town in East Punjab, was born in Village Rangpur, Tehsil-Khushab, District Sargodha. Rangpur about 150 km from Sargodha, was a village with a great composite culture where Muslims and Sikhs lived together peacefully and the Namberdar or headman of the village was always Muslim since the time of Sikh ruler, Maharaja Ranjit Singh. Avtar Singh’s father was a zamindar by profession and they also owned some small businesses. His experience is interesting for two reasons, firstly, while they were in the hideout, i.e. the Sikh shrine, Muslims gave them information about when to get out. The military also helped them to move safely from the Gurdwara to the camp. Secondly, the business which he set up was named after his ancestral village Rangpur in Khushab Tehsil, Sargodha District. Talking about the pre-partition days, Avtar Singh says, “Our village was a peaceful one and all communities existed in harmony”. In the pre-partition days, he says there was no segregation between Muslims and non-Muslims in the whole of the Sargodha Region. Avtar Singh recollects that in the neighbouring village of Noorpur, there was a historic Sikh shrine by the name of Jaita Sahib which all communities had immense faith in. Many Muslims had even given their land for the shrine. Then another neighbouring village he remembers is Mitha Tiwana, part of the ‘Tiwana heartland’. According to him, ‘all communities had faith in the Sikh shrine located in Mitha Tiwana including the head of the Unionist Party, Khizr Tiwana’. There was a famous saint, Sant Jawahar Singh who was well respected by all communities. 77 78 Humanity amidst Insanity Avtar Singh, talking about the decision to migrate from Rangpur says, “The Non-Muslims of the village had made up their minds that they would have to shift around the month of August 1947. After being guided by one of the local religious leaders, we decided to use the village Gurdwara as a hiding place since the riots had begun and by now the military had also begun to show favouritism. During this period, while they were hidden in the Gurdwara some individuals like Ghulam Khan the Namberdar, Sona Khan and Ahmed Bin Tit used to sneak food into the gurdwara and also inform those hidden inside about the appropriate time to escape. During this period, the Sikhs did get the odd chance to visit their village but this was done very carefully and only when they were warned by Ghulam Khan and Ahmed Bin Tit. After staying 15 days in the Gurdwara some time in the last week of August or first week of September we were safely taken to one of the refugee camps at Sargodha. After staying for around one month in the refugee camp, we took a train from Sargodha which reached Ludhiana in the month of October. The story of Avtar Singh and his family is similar to another story of Rawalpindi where a shopkeeper warned the Non-Muslim population not to board a train as he had heard that the Muslims of the village had planned an attack on the train. According to Chaudhry Ashraf a retired Civil Servant of Pakistan who hails from Rawalpindi district13. Ghulam Ali, a shopkeeper was responsible for saving many innocent lives. It so happened that the exodus of the non-muslims had already started given the general turmoil and upheaval in the Rawalpindi district as well as the Experiences from the Indian Side city. The train from Chakwal (birthplace of Manmohan Singh) to Rawalpindi was the only safe means of escape for the hapless minority. It was planned one day by a group of thugs to stop the train in the wilderness and loot and kill the fleeing populace. Sensing a huge tragedy waiting to happen, Ghulam Ali, secretly slipped away and warned the intending escapees from Daultala, a prosperous township, to stay put and wait for a safer opportunity to make good their escape. That afternoon, the bloodthirsty miscreants did stop the train but were disappointed to discover that their intended quarries were nowhere to be found. Ghulam Ali, his ruse having been discovered, was branded a traitor, and for quite some time lived in the terror for his own life. After reaching India, Avtar Singh’s family was given land in Ambala, a common place for refugees to get land. He settled in Ludhiana after being posted there in 1964. Ludhiana was a common place for refugees as many Muslim families had migrated from Ludhiana. In fact, a lot of migrants from Sargodha shifted to Ludhiana and have made tremendous contributions to Ludhiana. One article states: “Sargodhias made a historic entry almost pennilessly. They were blessed with inherent energy which materialised progress”14. For some time after the partition, Avtar Singh remained in touch with some of his old friends. 79 80 Humanity amidst Insanity In 1974-75 some visitors from Pakistan had come to visit a religious shrine in Fatehgarh Sahib which is also an important religious shrine for the Sikhs. This delegation enquired about Avtar Singh and he was able to meet some old friends of his. A few years later in 1980 he visited Pakistan but could only visit the religious shrines of Nankana Sahib and Punja Saheb. During this visit he did not get the chance to interact with too many people. Avtar Singh took premature retirement from his government job in 1980, after which he set up his own business and named it after his village, Rangpur. In 1994-95 Avtar Singh got a chance to visit Pakistan as a religious group of Sikhs to visit the religious shrines. This Jatha went after a long time and was headed by a Sikh religious leader of Delhi, by the name of Santokh Singh. Interestingly, many individuals came to Nankana Sahib all the way from Sargodha but none of them knew Avtar Singh. Many of them wept on coming to know that they could not find any of their friends. Avtar Singh says that he has experienced immense warmth on each visit of his and nurtures a tremendous desire to visit Pakistan again but has not been able to get enough time from his work to do so. But he has made his own Rangpur on this side of the border and finds solace under its wallowed name. Experiences from the Indian Side Dalip Singh: Crossed the Ravi river with the help of Muslims Dalip Singh born in Khushab, which was a Tehsil of Sargodha District then and is now a district of Sargodha Division in present day Pakistan. While Dalip Singh is 89 and not in a shape to recollect his experience of the partition, his son Jaspal Singh, born a year after partition has heard the story of his father’s escape on a countless number of occasions. The illustration by his son exemplifies the significance of “postmemory”. Apart from Dalip Singh’s 60 year old son, his grandson too knew how his grandfather was rescued by Muslims. Dalip Singh has repeated the story on numerous occasions, his family has also kept in touch with many families on the other side of the border and even his grandchildren have visited Pakistan quite often. He received a Bachelors from Lyallpur Khalsa College and then went on to do the equivalent of an Honours in Punjabi which was called ‘Gyani’. He acquired a diploma in Industrial Engineering and ran a transport business by the name of Montgomery transport which was set up in 1942. In August when the rioting began, Dalip Singh’s friends persuaded him to escape and save his life. His business was in Sargodha and he went to Lahore around the 10th of August not actually believing that the riots had broken out. As luck would have it riots had broken out and he was in a helpless situation. Some Muslim friends of his were kind enough to give him shelter in a masjid. The next day his friends helped him cross the Ravi river by using drums as boats and tied ropes to them from both sides. From one side, the drums were pushed by Dalip Singh’s friends while on the other they 81 82 Humanity amidst Insanity were pulled by his friends. While in the first instance Dalip Singh could not rescue all his family members, he returned and rescued the remaining members of his family. He finally escaped via the Dera Baba Nanak route. His family is still in touch with many individuals from Pakistan. His son, Jaspal Singh showed many gifts which their friends from Pakistan send frequently. They have visited Pakistan on numerous occasions and visited the religious shrines there. In fact, prominent personalities like Aitzaz Ahsan have visited their house. The latter visited their house in 2003 when he was part of a parliamentary delegation and presented a copy of his book Indus Saga. Ahsan not only invited Jaspal Singh but offered full support for visiting Sikh shrines. They are also in touch with other personalities of Pakistan like Sardar Muhammed Iqbal, the former and Chaudhry Ahmed Javed, brother of prominent politician Mukhtar Ahmed Chaudhry. Jaspal Singh says, “In 1989, I was visiting Lahore as part of a Rotary Mission. We were also accompanied by the then External Affairs Minister, RL Bhatia. I was introduced to Sardar Muhammad Iqbal by RL Bhatia during this visit. The latter was a classmate of Iqbal at Lahore during the pre-partition days. Sardar Muhammad Iqbal in turn introduced us to Chaudhry Ahmed Javed, brother of Chaudhry Ahmed Mukhtar. We are very close to both families; in fact we attended Iqbal’s grand daughter’s wedding in 1998 and stayed with Chaudhry Ahmed Javed during that time”. Talking about the visits of his father and the rest of the family he says, “My father, Dalip Singh got a chance to visit Sikh shrines in Pakistan in the 1970s and then in the 1980s. Unfortunately, he has not been able to visit Sargodha his ancestral place. I am a metallurgical engineer Experiences from the Indian Side and have a business of Textile machinery. So apart from visiting friends, business is also a reason. In 1993 I went for a seminar to Islamabad. After that, I have been there very often. I have been 10-12 times while my daughter visits twice or thrice a year”. Jaspal Singh makes two other interesting points. One, that as a result of marriages his family has made a lot of friends on the other sides. The point of social meetings at occasions like marriages leading to sustained relations is quite common and emerges in many other cases. Secondly, he makes the point that Sardar Muhammed Iqbal has developed a deep interest in Sikhism ever since their first meeting in 1989. In fact, his library consists of a large number of books on Sikhism. Dalip Singh also makes an interesting case study. In post-independence India, while many refugees of partition were blindly against Muslims, Dalip Singh (according to his son) preferred doing business with Muslims because of his past friendships and for the reason that he loved the Urdu language. Having been a great Urdu writer, he used to receive free copies of two famous Urdu Papers, Milaap and Hind Samachar. 83 84 Humanity amidst Insanity Dr. Santokh Singh: “Surgeon” of Indo-Pak bonhomie Dr. Santokh Singh, 67 is a wellknown surgeon who runs one of the biggest private hospitals in Amritsar, by the name of Waryam Singh Clinic and is also a well known social worker of the city associated with many social and charitable causes. He shifted to Bhikhiwind village in Amritsar district from Salamatpura, Lahore a few months before partition at the age of 7 and is one individual who makes an interesting case study not only because of the fact that his father, Waryam Singh was helped in fleeing Lahore by Muslim friends in August 1947 but also because a few months after partition, his father’s friends came to the Wagah border and returned some of the belongings which he had left with them. Ironically the house he resides in currently was a Muslim haveli, which was built in the year 1909 which was also the year of his father the late Waryam Singh’s birth. In addition to this, Dr Singh and his family have kept their links alive with quite a few individuals across the border. Narrating his story, Dr. Singh says that in his village, Salamatpura, which was on the outskirts of Lahore, there were very close bonds with Muslims. The namberdar or head of the village was a very good friend of his father, Waryam Singh, who was a businessman owning a few brick kilns on the outskirts of Lahore. In April 1947, his father decided to send his family to Amritsar as they had witnessed some Muslim mobs around their house and Dr. Singh a student of 2nd grade at that time also saw some Muslim league mobs coming outside his school some time around March Experiences from the Indian Side 1947. Apart from Dr. Santokh Singh’s father, the rest of the family settled in a village called Bhikiwind, which is on the outskirts of Amritsar, some time in April 1947. As the reality of partition began to dawn on Waryam Singh, he himself began to look for businesses in Amritsar. During one such visit to Amritsar in July 1947, his father rescued a Muslim boy who had been stabbed to death by Hindus and Sikhs and took him to a nearby hospital. By this time, large-scale rioting had broken out and his friend the village namberdar told him that things were out of hand and it would be tough to save him. Till he left, the namberdar also ensured that no one caused any harm to Waryam Singh. Had it not been for this sincere advice from the namberdar, Waryam Singh may not have been able to escape safely. He left Lahore on the evening of 14th of August 1947, the independence day of Pakistan and escaped to Amritsar, via Ferozepur. He left some valuable belongings with the Namberdar of the village. Dr Santokh Singh remembers that immediately after partition, for a few months groups were allowed to meet at the Wagah border and exchange their belongings. During the course of one such meeting his father’s friend returned the belongings—this is a very interesting point which is seldom mentioned as individuals. The trust must have been really deep as the namberdar actually returned certain belongings to Dr. Singh’s father. The latter talking about post-partition life mentions that ironically, the house which they bought in an auction in 1947 was owned by a Muslim family who 85 86 Humanity amidst Insanity later on visited the house in the 70s. Like many others, he also made the point that going to and fro was much easier in the 1950s. He got a chance to visit Lahore for a cricket match in 1955 where he was very well looked after by his Muslim host who was the Chief Engineer of Lahore at that time. In the 1970s a gentleman by the name of Dr Rashid became good friends with his brother-in-law settled in Huddersfield, UK. This sort of friendship developing in the diaspora between Indians and Pakistanis is very common especially between Punjabis from both sides of the divide. It has been aptly stated that one of the main reasons for such friendships developing outside the subcontinent is: To be ‘Punjabi,’ rather than ‘Indian’ or ‘Pakistani,’ ‘Hindu,’ ‘Muslim,’ or ‘Sikh,’ can, after all, facilitate cross-border with other Punjabis that is near-impossible within South Asia itself15. In fact it is interesting to note that while Indians and Pakistanis were reticent or unsure about their relationship within the subcontinent, when abroad it did not take them very long to gel16. Dr Rashid, a top gynaecologist of Pakistan visited Dr Singh in the 1980s and visited his clinic as well as carried out a surgery on Dr Singh’s request. This friendship turned out to be a long lasting one and till now the relationship has sustained with Dr Singh’s children being good friends of Dr Rashid’s children. Whenever any of Dr Singh’s friends visit Pakistan they are well looked after by Dr Rashid. Recently, Dr Singh Experiences from the Indian Side visited Pakistan on the occasion of Dr Rashid’s son’s marriage. In addition to this Dr Singh and Rashid have also managed to keep up their links as a result of their profession. Dr Singh has visited Pakistan on more than 10 occasions while his family members also visit frequently. Speaking about the future, Dr Singh is clear that the only way ahead is peace and friendship and Amritsar, being a border city which has always bore the brunt of war, could have been the biggest beneficiary of trade opportunities. As it is the economy is showing signs of improvement with trade with Pakistan, he says. 87 88 Humanity amidst Insanity Pritam Singh Hundal 70 years old Pritam Singh Hundal’s saga, a retired government official and practicing lawyer, is relevant for three reasons. Firstly, he was rescued by a Muslim family and given refuge for a few days. Secondly, while his aunt had to stay back in Pakistan—where they converted to Islam, Hundal was able to meet her on his first post partition visit to Pakistan though he was not fortunate enough to meet her in his subsequent visits. Thirdly, he is Secretary of an organization called the Jati Umrah (happens to be the ancestral village of Nawaz Sharif) Indo-Pak Parivar Milap Trust whose primary aim was to make separated families meet. Hundal was born on 20th of December 1937 in the village Khiwa Hundalan, District Sialkot. The district population of Sialkot at the time of the census was17: 11.9 lakh including 7.39 lakh or 62% Muslims. Talking about the pre-partition social scenario he says that the village consisted mostly of Jats – Sikhs and Muslims, a few Hindus and Non-Jat Sikhs. Interestingly, there were many Muslims who were Hundals. The subcaste of Hundals, according to Ibbertson, is supposed to have been in larger numbers in Sialkot Hundal virtually echoes the views of GD Khosla, who states that Muslims and Non-Muslims had cordial relations and seldom were there any communal riots. Most other families and for a long time his own family did not take the partition seriously they too thought that the ruler changes but not the ruled. Even when the riots started in other places they felt their village was safe since, by and large, it had a composite culture. While some communities had begun to think of shifting—especially the Hindus and some Non-Jat Sikhs, the Jatt Sikhs stuck on. Experiences from the Indian Side When things began to get out of hand, around the 20th of August they went to the next village Balurpur which was less than two miles from his own village. Here a Muslim family—who also happened to be Hundals consisting of a few army personnel—gave Pritam Singh’s family shelter for two days. However, once the riots had begun to worsen they said it would be tough to save them. Finally, the Muslim family gave safe passage to his family two days later to Hundal’s village. A few days later, Hundal and his family were part of a convoy of Hindus and Sikhs headed by one of the respected religious leaders – Sant Satgurdev Singh of Mirkpurghas. Interestingly, like many of the other cases, Hundal’s father left some valuables with one of their friends – thinking that they would return back soon. Like many others, his paternal aunt Amar Kaur later referred to as Bebe Hundal (an elderly woman is referred to as Bebe in Punjab) and her husband decided to stay on in Pakistan and converted to Islam. Hundal’s family reached the refugee camp at Narowal around the 22nd or 23rd of August. After reaching the camp his father attempted to go back to the village to getting the valuables but was prevented from going as it would be pointless. They crossed from Narowal and faced no problem except at Jassar which was the last stop of the Pakistani side, where a large group of Muslims tried to attack them. Being a large group of people however, they were spared. They were quite fortunate to have survived as one of the other convoys of non-Muslims was not spared on this very track two months later, according to GD Khosla 18: On October 23rd, a large batch of nonMuslim refugees left Sialkot by train. The 89 90 Humanity amidst Insanity track beyond Jassar was out of order and the District Liaison Officer, Sialkot, informed the Deputy Commissioner that it was inadvisable to send refugees by this train as they would have to leave the train and continue the journey on foot through territory infested by Muslim hooligans. The Deputy Commissioner, however insisted on sending the train and at Jassar all the refugees had to get down and start walking. The convoy had proceeded for half a mile, when it was attacked by a large mob of armed Muslims who had been hiding in the sugarcane fields. The attack continued for two hours and refugees ran in all directions to save themselves…The entire property of the refugees was looted and many of them reached the Indian border deprived even of the clothes they had been wearing… A military officer who flew over the place where the attack took place saw the whole area littered with rags and dead bodies. Hundal, like many others interviewed, recalls that it was raining heavily the day they crossed over. The rains made the already depressing journey even more unpleasant. After partition, Hundal and his family were allocated land in Panjgrahi village, Batala Tehsil which was a Muslim majority village and consisted of only two houses. He proudly states that as a result of the enterprise and hard work of the locals, the village has developed quite well. Experiences from the Indian Side Hundal visited Pakistan thrice in the post-partition era in 1986, 1994 and 1998 and was overawed by the hospitality of those whom he met during these visits. In 1986, Hundal who was a government servant, went as the observer of the Indian Government along with a group of Sikh pilgrims to ensure that they did not have any sort of problem. He did not get a chance to visit his village during this period. However, he managed to meet his aunt and uncle by sending some one to their village. This person got them to Nankana Sahib. Interestingly, the individual whom Hundal sent happened to be a Christian convert originally from a Sikh family. In 1994, Hundal visited Pakistan as a liaison officer. His aunt had died but his uncle was still alive. During this visit, he managed to pay obeisance at all Sikh shrines. In 1998 he went as part of a delegation from IndoPak Parivar Milap Trust—headed by Colonel Partap Singh Gill—which aims to reunite separated families. Arjun Singh, one of the members of the trust, was a good friend of Nawaz Sharif’s father as they were from the same village and the delegation was looked after by the latter. Hundal made some interesting observation based on his personal experiences, but also about their interaction with Nawaz Sharif, where he evinced his attachment for his native village: Firstly, Sharif was extremely warm with the delegation. His approach towards issues like the upkeep of Sikh shrines was extremely positive. It might be pertinent to mention that the present Sikh temple gurdwara of Jatti Umrah was 91 92 Humanity amidst Insanity constructed adjoining the ancestral house of the Sharifs. However, the Sharif family donated land to the gurdwara. While sitting with Hundal he asked him where he belonged to. Once Hundal told him the name of his, ancestral village he called his protocol officer and told him to make arrangements for Hundal’s visit to his village. During the visit, Hundal was given a warm welcome by Chowdhary Abdul Ghaffar Khan the resident of Hundal’s house who had migrated himself from Ambala. Only two friends of his, Raj Masih and Muhammad Sadique who were his classmates were alive. Hundal also got a chance to meet his cousins, one who was referred to as Darshan Singh and became Lal Din while the ones born postpartition were called Liaqat Ali and Suba Khan. One thing which took Hundal aback was Nawaz Sharif ’s attachment to Punjab in general and his ancestral village Jatti Umra in particular, which was a common sentiment with many other punjabis. This makes an interesting case study of Nawaz Sharif’s attachment with his pushtaini place. The links between Sharif and his village have been made by newspapers. His links with his ancestral village have carried on as a result of his father who has kept in touch with many families from the village, even Experiences from the Indian Side though he was born pre-partition. His father visited his village in 1982 and he had also helped many youths from the village to go to Saudi Arabia19. Finally, it might be interesting to mention that Sharif told the delegation that he had deep affection for the people of Punjab, and his heart sank at the thought of shelling his motherland, in case of a war20. In 1999, the Indian delegation headed by Prime Minister Vajpayee had taken the soil of Jatti Umra village to Pakistan while on the bus bound for Lahore on March 20. Nawaz Sharif kissed the packet containing the soil of his ancestral village on being handed this gift21 Even when Sharif came back from exile recently to Pakistan, villagers from Jatti Umra prayed for his well being and for him to return to power. Some villagers visited him recently in December 2007. After his recent victory there were celebrations in his village22. Residents of Jatti Umra are looking forward to his to visit. Last year Hundal’s brother, Surjit Singh visited Sialkot and got a chance to meet his relatives. Hundal is still in touch with Muhammed Sadiq and in fact, exchanges letters and occasionally receives telephone calls from them. He is all for peace between the countries and is very keen to push exchanges between all institutions, and especially to reunite separated families. 93 94 Humanity amidst Insanity Harbhajan Singh: Saved by a Loyal Employee Harbhajan Singh, 81, a retired government servant originally from Okara, Montgomery now known as Sahiwal, lives in the Punjabi Bagh area of Delhi. His father’s menials, a Muslim by the name of Afzal Khan, helped them to escape from their house to the village Gurdwara one night by disguising everyone in burqas. And the other stricking point about his story is that like many others, his parents were sure that they would come back and so they did not even leave the keys of their household with anyone. A newspaper article on Okara, gave some interesting facts about the place, including the fact that it was an important agricultural town of pre-partition Punjab23: Okara is 100 km from Lahore and it was in 1908, that the British Government seriously started developing this town and its surrounding areas by creating 25 agricultural farms there. Each farm had 17013 acres (6805 hectares) of land. Peasants from all over Punjab were given chunks of agricultural land and gradually the Okara town starting developing. It was a part of Montgomery district of pre-partition Punjab. Harbhajan Singh remembers the big grain market in Okara and Sutlej Cotton Mills owned by a prominent industrialist, Birla. An article on the mill gave some interesting details about it’s owner and how it employed individuals from all the three communities 24: The late Ghanshyam Dass Birla, one of India’s greatest business entrepreneurs and philanthropists, had only one mill Experiences from the Indian Side in present-day Pakistan and that was at Okara. The name of the mill was Sutlej Cotton Mill. Sutlej Cotton Mill had a net worth of Rs 3 crore in 1947 out of which Rs 2 crore was in stocks and Rs 1 crore was the investment in plant and machinery etc. The mill employed about 4000 workers which included Hindus, Muslims, Sikhs and Christians. In the month of August in 1947 the communal situation had worsened in Okara and the non-Muslim workers were seriously worried about their lives and property. Talking about the pre-Partition days in Okara,Harbhajan Singh says, “My father was a businessman and we had Muslim employees working for us. I did my matriculation from the local MB High School. While at one stage I planned to attend the Sikh National College at Lahore, I gave up the idea as I received a government job with the Telephone Department”. Talking about the inter-community relationships, Singh says, “There were no real communal tensions in our village and our family was reasonably tolerant in any case. I had good Muslim friends, and remember the name of one of them—Basheer. I remember I was welcome in his household and my parents had no objection to his visiting our household”. Singh makes another very interesting point saying that since his family was totally vegetarian the issue of “jhatka” or “halal” did not arise, “While for other Muslims and Non-Muslims interaction was a problem as Muslims ate “halal” while non-Muslims ate “jhatka”. In our case this was no problem as we were all vegetarians. I was the first member of my family who started eating meat in 1954”. 95 96 Humanity amidst Insanity While narrating the story of how his family came to know about partition and how they managed to escape, Singh says, “In Okara, riots broke out around the 20th of August, later than other areas. The day the announcement was made about the increase in riots our radio was broken and there was no way we would have known that things had gone out of hand. On the way towards the mechanic’s shop, I met Afzal one of my father’s employees. I recollect that we met Afzal some where near a factory of what was called ‘Kisan Ghee’. He was quick to tell us to go back home and offered shelter to my whole family”. Then that very night they helped us to escape by disguising us in burqas and took us to the Gurdwara Singh Sabha, where we stayed for a week. Somewhere around the last week of August, I took the train from Okara to Ferozepur. This train stopped at Lahore, Raiwind and Kasur. My family went on foot with a convoy to Ferozepur. We finally met at Fazilka”. Talking about post-partition life in Delhi, Singh says, “Like many other refugees from West Punjab, we had a tough life in Delhi. To begin with, we had no proper house, we had a ‘kutcha house’ at Nai Sarak and then I shifted to Rajendra Nagar, which happens to be another refugee area. A few years ago I shifted to my present residence in Punjabi Bagh (another of the refugee areas). There was exchange of some letters between my family and some of our Muslim friends, but then we lost touch”. When asked whether he has a desire to visit Pakistan he says, “I have a great desire to visit Pakistan, but have been stopped from visiting because once I have a visa of that country, it may pose problems for me in case I want to visit the US”. Experiences from the Indian Side Raghuvendra Tanwar: Partition History Comes Naturally To Him Raghuvendra Tanwar, 53 a prominent historian, is a specialist on partition and is based in Kurukshetra, Haryana. While he was born after partition, he has grown up on stories of how his grandfather rescued a group of Muslims migrating from Lukhi village in Kurukshetra, a village where Hindus and Muslims had co-existed for years without any problems. Apart from this, his wife’s parents belonged to West Punjab and belonged to that category of people who never thought that partition was something permanent. In fact, during the partition his mother-in-law was holidaying in Manali. His own area of interest is the partition and he has written some very well received books on the issue. Giving a brief background to the geographical location and social structure of his village Lukhi — close to Kurukshetra – the place where village Rajputs including.. saved Muslims, Raghuvendra Tanwar says, Lukhi is situated about 15 km from Kurukshetra and is one of the oldest villages of the area. Indeed its historical roots go back to about 1000 A.D. i.e. the displacement of the Tomar dynasty from Delhi. The village has stood out over the centuries for the closeness of relations between its Rajput and Muslim inhabitants. Historically, Muslim Rajputs and Hindu Rajputs have had good relations in this part of the country25. Tanwar was born after partition and his case is again 97 98 Humanity amidst Insanity a perfect illustration of the post-oral memory at play; in fact, he himself says in his book26: For years and years I have heard stories from old men of my village of how Muslim families were unwilling to leave and how the villagers, mainly Rajputs, wanted them to stay on. Describing the whole episode in which his grandfather Thakur Hakam Singh and his brother Thakur Prithvi Singh were part of the effort to save Muslims Tanwar says, “Their village was surrounded by people from the Kurukshetra refugee camp (non-Muslims who had come from West Punjab) and from Thanesar. They wanted the Muslim families to be handed over to them. For more than one day, Rajput families of the village (including my own) guarded these families and made sure that the Muslim families suffered no harm27. He goes on to say28, “When an army detachment came to recover the families, about 50 Rajputs accompanied the families to the large Muslim convoy that was then passing near Rajpura to ensure their safety”. Tanwar further adds that that while there were about 200 Muslims, large quantities of food were prepared for them and two bullock carts with the finest pair of bullocks were gifted to the departing families to carry the food. While Tanwar ’s grandfather helped Muslims to leave safely, the family he married into migrated from Pakistan. His father-in-law, Dr. PN Anand and motherin-law, Swarn Anand both migrated from Pakistani Punjab. His father-in-law was a medical student in Lahore. Not being able to predict whether he would return to Lahore, he left for Amritsar with some other Experiences from the Indian Side friends. They left in such a haste that they did not even carry their books and class notes. His mother-in-law belonged to Khanewal and she and her family took it for granted that they would return to their home29. Tanwar also says, “several of my fathers friends had been in touch with him. My father had passed away almost 20 years ago and the links have naturally been broken”. He himself is deeply interested in partition and has written a number of books including, Reporting the Partition of the Punjab. Being a scholar of partition he has also interacted with many individuals from across the border. Talking about his links with Pakistan, he mentions the visit of a Pakistani delegation to Kurukshetra,”About three years ago, we had received a large delegation of Pakistani politicians and media most were very nostalgic as they visited the villages around Kurukshetra”. He is also in touch with prominent Pakistani scholars like Professor Imran Ali and Professor Tahir Kamran. 99 100 Humanity amidst Insanity Bhapa Pritam Singh: For whom human values were paramount The case study of Bhapa Pritam Singh (elder brother is referred to as “bhapa” in Punjabi) a prominent Punjabi publisher born in Talwandi Bhindran village near Narowal in Sialkot district of West Punjab in 1914 — and died in March 2005 at New Delhi — is significant for a number of reasons. His daughter, Dr Renuka Singh a writer and scholar provided some interesting insights into his life. Before partition, Pritam Singh settled in a town called Preet Nagar, which means “locality of love and friendship”30. Preet Nagar located between Lahore and Amritsar was on the Indian side of the Wagah border. During partition, Bhapa Pritam Singh rescued Muslims both in his own town and neighbouring villages. After partition, he settled down in New Delhi and quite ironically he was allotted a Muslim house in Mehrauli. Later on, he was allotted a house in Hauz Khas, South Delhi. Pritam Singh set up a publishing house by the name of Navyug Publishers. This publishing house used to publish books of Punjabi writers on both sides of the border. His desire to visit Pakistan could not be fulfilled however. It would be useful to give a background to the ethos of Preet Nagar before talking about Pritam Singh’s rescue effort during partition as this was another city where differences of religion were relegated to the backround. A lot of Punjabi writers and poets with leftist leanings settled here. It has been correctly stated that 31: Mr Gurbax Singh established the township that was at equidistance Experiences from the Indian Side between Amritsar and Lahore. Gurbax Singh Preetlari, through his personal charisma, brought people like Bhisham Sahni, Balraj Sahni, Nanak Singh, celebrity artiste Sobha Singh and father of Lt Gen Jagjit Singh Arora of the Bangladesh war fame, apart from associating Faiz Ahmad Faiz, Sahir Ludhianvi, Upendra Nath Ashq and Kartar Singh Duggal, playwright Balwant Gargi, poets Mohan Singh, Sahir Ludhianvi and Amrita Pritam — the best talent of the time — with Preet Nagar. Talking about her father, Dr Renuka Singh states emphatically that there were no religious schisms as such in Preet Nagar, which was a town of liberals. While the family had many Muslim friends all workers were Muslims. Unlike other pre-partition towns/villages, there were no distinctions and Muslims and nonMuslims alike broke bread together. It was the leftist ideology rather than religion and culture which bonded the residents of Preet Nagar. Her father founded Navyug Publishers in 1945 a few years before partition. During the days of partition, her father risked his own life to help Muslim residents like his own employees to escape, but in fact he went to nearby villages and helped Muslims to escape. Talking about one episode – which her mother often spoke of, in August 1947. On one occasion my mother was worried about the whereabouts of father. She went all around the village to look for him but could not find him. He had actually risked his life to save the lives of Muslims who lived in villages surrounding Preet Nagar. Due to his efforts 101 102 Humanity amidst Insanity many lives were saved and these Muslims could escape safely to their new homeland Pakistan. Amongst others, Pritam Singh helped one of his own workers to escape safely to the other side of the border. Around 1948, Preetam Singh shifted to Delhi and he was allotted a Muslim evacuee’s house in Mehrauli and two shops on one end of Chandni Chowk. Through his publishing house and his magazine Arsee, Bhapa Pritam Singh also remained in touch with writers from West Punjab. Apart from publishing books on Punjabi literature he also published an abridged version of Khushwant Singh’s two volumes, History and Religion of the Sikhs (OUP) in Punjabi32. His daughter says that Pritam Singh’s desire to visit Pakistan remained unfulfilled though he was in close contact with many writers from Pakistani Punjab. There are many more such stories of hope, faith, friendship and trust which transcended borders and religions. We have covered but a few which are interesting experiences and respect the irony of the holocaust of 1947. Experiences from the Indian Side References: 1. This is one of the common explanations given for attacks on both sides. Refugees were keen to take revenge for their suffering and thought the best way was to teach those migrating a lesson. 2. The News “Negotiations on Punjab-1947” September 1 2007, Ishtiaq Ahmed. 3. Mian Mir is a Sufi Saint who is respected by all Punjabis and Sikhs in particular as he laid the foundation of the Golden Temple. 4. Yasmin Khan “The Great Partition: The Making of India and Pakistan”, p. 197. 5. Interview with Chaudhry Muhammed Ashraf. 6. AS Dhillon, “Reminiscences of the Partition Days: An Example of Oral History in Action”, Paper presented before the 35th Session of Punjab History Conference, Patiala, in March, 2003, p. 13-14 7. See ibid, p. 14. 8. Ibid, p. 15-18. 9. Interview with Mr. AS Dhillon. 10. “The Hinduism, I know” Indian Express, 23rd January 2008. 11. Penderel Moon “ Divide and Quit” p. 126 in The Partition Omnibus. 12. The Indian Express “Punjab migrants stake claim on Delhi house” February 10, 1998, Nirupama Dutt. 13. Interview with Chaudhry Muhammed Ashraf. 14. The Tribune “The Stamp of Sargodha is visible everywhere” July 3, 2002. 15. Maini, TS South Asian Cooperation and the Role of the Punjabs. 103 104 Humanity amidst Insanity 16. myself have had many such experiences and when abroad being Punjabi takes precedence over all other identities. 17. GD Khosla “Stern Reckoning” New Delhi, p. 144. 18. See ibid, p. 228- 229. 19. The Indian Express “ A village invites it’s famous son home” February 20. 1999, Satinder Bains. 20. The Indian Express “ Jati Umra villagers worried over Nawaz Sharif’s ouster”, October 14, 1999, Satinder Bains. 21. The Tribune “Prayer for peace at Sharif’s village” June 15, 1999, Varinder Walia. 22. The Tribune “ Celebration time at Sharif’s native village” February 20, 2008, Varinder Walia and Gurbuxpuri. 23. The Tribune “ The mill at Okara” 29th July, 2003. 24. See ibid. 25. Interview with Raghuvendra Tanwar. 26. Interview with Raghuvendra Tanwar, for the quotation see his book, Raghuvendra Tanwar “ Reporting the Partition of the Punjab” New Delhi, p. 563-564. 27. See ibid, p. 564. 28. See ibid. 29. Interview with Raghuvendra Tanwar and his book, p. 24. 30. The Tribune “Preetnagar dream dies a painful death” February 17, 2005, Varinder Walia. 31. See ibid. 32. The Tribune “Lovable Pritam Singh”, May 28 2005, Khushwant Singh. 2 Experiences from Pakistan F rom the other side of the wagah border, we traced from Pakistan 11 stories in all and no specific order was used except that of how interesting a particular episode or story was. Fameeda Bano: Wife of a Samaritan and Mother of a Peacenik The experience of Fameeda Bano, 90 is significant for more than one reason. Her family lived in Amritsar, a town which was dominated by Sikhs and also a town where most rioteers were Sikhs. Yet, during the bloodshed Muhammad Yahsin took care of the daughters of one of his Sikh friends who himself was abroad during the riots. When the riots began the family shifted to Lahore and took the girls also along with them to Lahore and returned them to the family in the month of October of that year when things had improved. Now during those days individuals were every about keeping members of any other community – in this case keeping two Sikh girls in Lahore was a big risk as the feeling of avenging was strong in many Muslims – especially those 106 Humanity amidst Insanity who had suffered in East Punjab. Apart from this, it also shows the ‘positive’ side of honour; that her husband kept his promise of keeping the girls safe and returned the girls once things improved. And last but not the least, her son Awais Sheikh who was born in undivided India has not only visited his house but has been one of the vocal protagonists of peace between the two countries. Fameeda Bano’s husband Muhammad Yahsin was the vice–captain of the British Indian volleyball team. In the pre-partition days, Fameeda and her family lived in Mohala Prem Nagar, Tahseelpura of Amritsar. Muslims had cordial living relations with Hindus and Sikhs as was the case in many other towns of both the Punjabs. Talking about the whole episode of her husband rescuing his Sikh friend’s daughters, Fameeda says, “One of my husband’s Sikh friends happened to be our neighbour and a player of the Indian volleyball team. During the period in which rioting had begun, the latter was out of the country. That is why, when the situation began to worsen in Amritsar, the Sikh friend, telephoned Muhammad Yahsin and requested him to take care of them. Yahsin assured him that he would take care of his two daughters, at any cost. He immediately went to the house of his Sikh friend, and brought the girls to our house.” Later, when conditions worsened, Sheikh Muhammad Yasin and his parents decided to migrate to Lahore. Yahsin along with his mother, wife (Fameeda) and his one-year-old child Awais and the two daughters of his Sikh friend came to the Wagah border by a refugee train. They were saved from rioting on board as the refugee train they were travelling in was protected by the army. Experiences from Pakistan Fameeda also explains why her husband took along the daughters of his Sikh friend who were young and without their father at the time. “We thought that these Sikh girls should not be left alone. We took them as a part of our family, as our own children.’ So we all came to Pakistan together. However, on our way to Lahore, we saw several dead bodies by the railway track too. Finally we came to Lahore and the Sikh girls stayed with our family for 2 months. In October, 1947 when the tense atmosphere of killing and violence improved, my husband went back to India with the two girls. Without much difficulty the girls were reunited with their father. He was very thankful to his sincere Muslim friend.” Fameeda in her claims was allotted the house of a Hindu in Islampura. Her son, Awais Sheikh has been fortunate to see his old house in Amritsar. He is running an NGO called ‘Pak-India Peace Initiatives’, aiming to improve relations between the two countries. He is like a dove that is flying always in this region for peace, love and harmony. In fact, her son has made some very positive contributions to further the peace process in the subcontinent. When asked about his contributions, Sheikh, the author of Samjhota Express a book on IndoPak peace, says that: The Pak-India Peoples Forum for Peace and Democracy was formed in both countries and the first people to people contact was established in 1995. I am fortunate to have been the founder member of PIPFPD. The first joint convention was held at Delhi where 100 people from each side participated. It was a big success. Resolutions were 107 108 Humanity amidst Insanity passed unanimously wherein governments of both countries were asked to avoid conflicts and resolve existing disputes through dialogue while sitting across the table. It was a strong message sent to both governments. In 1997,Pakistan was celebrating its 50th anniversary of independence on 14th Aug while India was doing the same on the 15th. I was the president of PakIndia Peace Initiatives. We invited 100 people from each side. All our arrangements went abegging and the establishment and bureaucracy of the two countries succeeded in sabotaging our programme. The visas of 100 members of the Indian delegation were withdrawn at the last moment. As a consequence,India also decided not to issue visas to us. However on August 13th, India issued visas to 12 persons of our delegation to visit Amritsar for participating in the golden jubilee celebrations. Despite pressure of all kind from internal and external forces, threat and even abuses, I left for Amritsar with the delegation. There was a seminar in Amritsar attended by industrialists, intellectuals, journalists, social and political workers, students from all over India. In addition some representatives of South Asian countries were also present. Experiences from Pakistan Sheikh goes on to say that: Between 2001 and 2003 there was no interaction between the two countries. However after 2003 I have visited India many times and my book Samjhota Express was released in Delhi in 2003. Since then I have visited India many times and organised seminars and peace events in Lahore. The Hindi edition of his book was released in April 2006 by former Prime Minister, IK Gujral. This particular story stands as a beacon of hope for re-indorcing relations of friendship between both the countries. We have been fed with countries tales of atrocities on momen and their honour but experiences like famed a Bano’s can put a soothing below in these old sores. 109 110 Humanity amidst Insanity Taj Bibi: Indebted to a Sikh Landlord and a Christian Missionary Taj Bibi, now 87 yrs, is settled in Faisalabad (earlier referred to as Lyallpur). At the time of Partition, she was approximately 27 and her family was settled in East Punjab. Her case study is interesting for two reasons. Firstly, because she was rescued by a Sikh family who gave her shelter and saw to it that she safely reached Pakistan. Secondly, her daughter, who she thought had died, was rescued by a Christian priest and handed over to the Pakistan army. Finally her husband Noor Muhammad a soldier, found her daughter in Lahore’s Mayo Hospital. Narrating her story, Taj Bibi recals, “During the riots at the time of Partition, I witnessed the brutality and barbarism of the Sikhs and Hindus towards the Muslim community who were migrating from India to a newly established country for the Muslims, Pakistan. Similarly, I witnessed savage attacks of Muslims on Sikhs migrating from Pakistani Punjab to the Eastern Punjab of India. At that time, there were still a few kind human beings on both sides of the border, for whom humanity took precedence over religion and nationalism. These individuals saved innocent people on the grounds of humanity. My four-year old daughter was in my lap and I was migrating from Fatehgarh Churian, District Amritsar to Lahore, Pakistan with my family. Then there was an attack by a violent mob of Sikhs. They attempted to snatch my jewelry. In this attack my four year old daughter was badly injured. After getting minor injuries myself, I somehow escaped to save my life. I also left my daughter in the fields—with her wounds on her abdomen—actually thinking that she was dead, due to the stabs on her body, but fortunately she was rescued by a Experiences from Pakistan Christian priest later. When I managed to escape from the brutal looters, I tried to hide myself in the fields. In the meanwhile, a Sikh landlord of Amritsar—who belonged to the Singhpura area of the city—saw me in the fields. He provided me food and shelter along with the dignity and respect due to a women for weeks. Moreover, the family of that landlord was kind to me inspite of the fact that I was neither a Sikh nor did I have any relationship with any of them. Yet, they provided me shelter in an environment of hatred at the risk of their own lives. After a few weeks, they approached a regiment of the Pakistan Army searching for missing women during the riots. I reached Faisalabad as a result of the efforts of this kind Sikh Family. My husband eventually found our daughter, who had been rescued by a Christian Indian priest who had provided her with basic medical treatment and then handed her over to the Pakistan Army. My husband eventually found her in Mayo Hospital, Lahore where the army had kept her.” Reminiscing the past she says, “After more than six decades, I still remember the humane and kind behavior of the Sikh family which rescued me. The members of the family honoured me as a special family guest. Moreover, my daughter was also rescued by a kind hearted Christian priest, who, inspite of knowing that she was a Muslim took her with care and handed her over to the Pakistan army. Our family was reunited because of the kindness of two nonMuslim Indians.” When asked whether she has visited India or has any desire to do so, she says, “I have not been able to, but I really want to and if I get a chance I would love to visit my native home as the sons of Indian soil were our saviours. There should be love, peace and harmony among the two countries”. Talking about the relationship between India and 111 112 Humanity amidst Insanity Pakistan she says, “People living on both sides of the border love each other and have an apolitical approach. A few people with inhuman approach can’t ruin the ties of love and affection. It is important to increase communication among people living on both sides of the border. I have been telling my children and family to remember the kindness of the Sikh family which saved me. We owe a lot to them and can never repay their kindness and generosity”. Experiences from Pakistan Chutal Khan Chutal Khan, now a 70-year-old farmer settled in Kot Radha Krishen, Kasur was living with his family in a village named Uttroo in Haryana, which was part of the Punjab at that time. He was separated from his family but managed to reach Pakistan due to the efforts of a Sikh family in the village. Like Taj Bibi he too cannot forget the good deed done by the Sikh family. Such was his desire to see his birthplace that he sold his cattle to visit his erstwhile home in India. Recollecting his experiences during partition, Chutal Khan says, “At the time of Partition, some time around August 1947, when my family was migrating from Indian Punjab to Pakistan, I somehow got separated from my parents and my parents had to escape without me when an attack of a violent mob reached dangerous proportions. As I had been left behind in a village close to my old village, Sikhs living in that village gave me shelter as they could not bear the agony of an innocent, small child being left alone. A Sikh family tried to find my parents, but they got to know that I was separated from them. That Sikh family was so kind to me they gave me food and treated me as a child of their own for a few days. Inspite of being a poor family they gave me shelter. Not being able to see the pain I was going through as a result of being separated from my parents, they arranged an ox cart to take me to the boundary of the Indo-Pak border. Because of them, I entered Pakistan, and I was taken to a refugee camp at Walton Road, Lahore, by the Pakistani authorities. Luckily, the Pakistani government was providing refuge to all the refugees from my area at the same camp. That is how my family found me in Pakistan”. Reflecting what could have been but for the Sikh family’s kindness, Khan says, “Now I think after 60 years 113 114 Humanity amidst Insanity that if I had died in an isolated place after being separated from my parents then I would have not experienced the pleasure and happiness of my family life. It was just because of that poor but loving and humane Sikh family that I was saved and could live a happy life and got the chance to nurture a family of my own”. Talking about his visit to India, he says, “I visited India in August 2007, almost 60 years after migrating from India. Although, I did not remember the names and faces of the Sikh family who managed to send me to Pakistan, I simply wanted to visit my birth place and parents’ home. In addition, I wanted to go to the spot where I had separated from my family in the riots. I do not know or remember who saved me at that time, (since I was hardly 10 years old), but I wanted to go to the same spot to pay tribute to the kindness and love of that Sikh family. Therefore, after selling my buffalo, I went to India. For farmers and villagers like me cattle is our life line, but I was so passionate to visit my saviours’ area that I did not care for the financial limitations and I went ahead. My visit to India was actually a flashback to my childhood and in a way it was also a way of paying a tribute to my saviours. Sadly, I could not locate or find the same family. However, I express my gratitude to the people who are living there now. Part of me is sad since I could not find or locate the family. I was too young to remember their names. Moreover, 60 years have gone by and that also took away the chance to find someone who could remember my story. I could not find anyone who could take me to my saviours or their children. 60 years ago, I was lost and now the family who saved me in 1947 is lost. I may have to live with this pain forever”. On a more positive note, Chutal Khan says, “On the contrary, I was happy to see my birth place and the area, where I was separated from my parents. When I was there I Experiences from Pakistan remembered my childhood and also thought of the family which saved me. It was a journey which took 60 years to put together. He also makes a mention of how he has told his own family about the kindness of that Sikh family and its seems a fitting conclusion to. I have told my children and family many times about the kindness of a Sikh family. I have been telling my family and friends that I owe my life to a Non Muslim family, therefore we should love every human being for what he or she is and not judge individuals by their religion. 115 116 Humanity amidst Insanity Rana Ameer Khan: Advocate of Peace Rana Ameer Khan, 67 is presently Assistant Advocate General, Punjab, Pakistan. He was born in Moza Bheen, district Ambala. His case is interesting because his family was rescued by Sikhs in the village and for some days they were given shelter in a Sikh shrine. Rana Ameer has also set up an organisation, Pakistan Citizens Council which works for many things including Indo-Pak peace. Talking about the pre-partition setting of his village, Rana Ameer Khan says, “In 1947, I was studying in the first grade in the government primary school. After three months however, the school closed for summer vacation in June 1947. Hindus and Sikhs were my class fellows in the primary school. My father Rana Bashir Ahmad Khan worked in a bank at Ambala. My grandfather, Master Mohammad Shafi Khan, was a retired teacher of the Muslim High school, Ambala and was well respected by the Sikh and Hindu community too. In fact, my grandfather was a social worker in the village. Even Hindus and Sikhs used to take his advice regarding family matters – sometimes even issues related to marriage. My father also worked at the Rajput Hostel where the children of Rajput families were studying”. Talking about the unfortunate event of partition, Rana Ameer Khan says, “Muslims began to leave the village around September or October 1947. When the circumstances began to worsen, Muslims living in our village started migrating to Lahore. Sikhs were in a majority in that village. Even in those bad days, communal harmony in our village was not disturbed and Sikhs and Muslims were living peacefully. Such was the bonhomie between the two communities that Sikhs wanted local Muslims to stay put and not leave”. Experiences from Pakistan Like many other instances locals of the village did not create any problems, but it was hoodlums from other villages who began to create trouble. In regard of the locals of their village, Rana Ameer says that they promised to protect our lives but different groups of Sikhs from other villages tried many times to Attack their village to kill Muslims. They did not succeed because of the Sikh community in their village, these Sikhs protected their lives. Unlike, what had been encountered in prior experiences, a religious shrine was here used as an asylum rather than somebody’s house. It was a Gurdwara which was the refuge for Muslims of Rana Hamid’s village. He says, “The Sikh community hid me, my mother, other women and children in the Gurdwara and gave full security to them. But later when things got out of hand, my grandfather and other Muslims decided to migrate to Pakistan. Therefore under the protection of our Sikh friends we managed to reach the Ambala refugee camp where the army was deputed for the security of refugees. Under the security of army soldiers we came to Lahore by bus”. Rana Ameer now runs an NGO, Pakistan Citizens’ Council. It is an organization which consists of doctors, engineers, businessmen, professors, lawyers, journalists, etc. This organization works for numerous issues, amongst which Indo-Pak peace is an important priority. On this platform, he invited some Indian friends in March 2006. Kuldip Nayar was the head of the delegation. His organisation organised a seminar where various issues were discussed. One of the important points raised was recognition of common heroes, especially personalities like Tipu Sultan, Bhagat Singh and Sir Sayed Ahmed Khan. In May 2007, the Citizen Council organised a seminar ‘Muslim Sufis and Baba Guru Nanak’ and invited a delegation from India. 117 118 Humanity amidst Insanity Rana Ameer Khan got the opportunity to visit India thrice. The first time in August 2006, then in October 2007 and lastly in April 2008. He visited the Indian Punjab and during his second visit he emphasised the need for more interactions and extended invitations to educational institutions to visit Pakistan. Ameer is of the firm opinion that the on going peace process must continue in the interest of the two countries. Rana Ameer Khan has two children—a son Usman Ameer and a daughter Saima Ameer. Both are in favour of good relations between the two countries. They believe that the new generation on both sides doesn’t want war and tension. Experiences from Pakistan Shaukat Ali Awan: Son of a Compassionate Policeman. Chief Meteorologist Shaukat Ali Awan, 60, was born just a year after the partition of the subcontinent, in 1948. He belongs to Sargodha. Awan makes an interesting case study for two reasons. One, his father helped non-Muslims to escape safely to East Punjab. Secondly, he got a chance to meet the Sikh leader Master Tara Singh 16 years after Partition and during this meeting, Singh could not control his emotions and hugged Awan’s father after coming to know that he had rescued Muslims. Talking about his father and the duty assigned to him, Awan says, “During the Partition my father, Malik Ghazanfar Awan was a sub-inspector in the police department of the United Punjab Government. At that time he was 32 years old. On 3rd June 1947 after the announcement of the division of India by the Government, the riots spread all over the Punjab and criminal elements started looting and killing innocents. During the prepartition days, there was a mixed population in Sargodha consisting of Muslims, Sikhs and Hindus. My father got an order from the police department to make appropriate arrangements for the maintainenance of law and order. Seeing the rising communal tensions like other parts of west Punjab, Sikhs and Hindus also started migrating from Sargodha. They were leaving West Punjab in order to reach East Punjab, India”. Commenting on the overall scenario prevalent in Sargodha at that time, Awan says, It was raining in Sargodha on 15th August 1947. The monsoon season was on and there were heavy rains in the area. But Sikh and Hindu families were forced to migrate even in that rainy 119 120 Humanity amidst Insanity season. Some families had umbrellas but most of them were empty handed. They were leaving their houses with a feeling of pain and anguish. Both the time given to them and conditions were not on their side, and that is why they did not have the proper preparation or security to be in motion to go to their new home, where they never lived before—India. He continues about their predicament, saying, ”One can imagine, how hard it must have been for those families who were forced to leave their homes, without any desire to do so. Sikh and Hindu women were crying with expressions of grief on their faces”. Awan also makes the point that most of these immigrants took it for granted that they would return to their homes, “The vast majority was of the opinion that this trauma was something temporary and they are not leaving for good; they were leaving with a hope that one day they would be able to come back home, to Sargodha”. He then goes on to narrate the episode of his father rescuing a bus full of non-Muslims from being attacked by hoodlums, “Some criminals of the area wanted to slaughter non-Muslims migrating to India. A group of Sikh people, who were in a bus, were attacked by a bunch of hoodlums. Those unlawful elements managed to stop the bus. They were about to attack the Sikh families who were sitting in the bus. Luckily, at that point of time, my father, Malik Ghazanfer reached the spot with his subordinates. They (the police) opened fire in the air causing fear among the hoodlums. Malik and his team forced them to run and this helped the bus to depart without any looting or killing and ensured the safe journey of these families”. Under the security of the police, Sikh families were able to reach the army camps safe and sound. The incharge of the local Gurdwara of Sargodha gave his Experiences from Pakistan father a wall clock and a gun as a gift and reward for his compassion and kindness. Later, Sikh families thanked inspector Ghazanfer Awan and his police team for saving their lives. The Sikh families were leaving their homes with great pain, but the fact that a Muslim policeman saved them was a silver lining. Finally, when they left Sargodha, with a heavy heart, the kindness of Inspector Ghazanfer Awan was something which would never leave them. Awan narrates another interesting incident—his meeting with Master Tara Singh in 1964. “When I was 16 years old, I got a chance to meet the Sikh leader Master Tara Singh during his visit to Shiekhupura. In those days, my father was a district inspector of Shiekhupura. He was incharge for the security of Master Tara Singh. That helped me to meet Master Tara Singh with my father at a lunch. When my father told Singh the story of how he protected a bus load of Sikhs from Muslim hoodlums, Master Tara Singh thanked him for his kindness on behalf of the whole community. He could not control his emotions and hugged him”. Awan has visited India four times. All the visits have been official in regard to the Indus River Water Treaty. He says, “Visiting India has always been a wonderful experience. Since my visits have been official, I have got a chance to meet Meteorogical officers and the Indus Water Commissioner of India, Mr. Mehta. All have been warm and generous”. During his visits India, Awan has been to New Delhi and Agra and visited many historical places of Muslim ruling times. He also paid tribute of Zairat at the Dargah of great Saints Hazrat Nizam-ud-din Aulia, Hazrat Khawaja Qutb-ud-Din Bakhtiyar Kaki, Hazrat Ameer Khusro. He also wants to visit the Dargah of the Hazrat 121 122 Humanity amidst Insanity Khawaja Moin-ud-din Chishti in Ajmer Sharif, the Dargah of Hazrat Mujaddid Alif Sani, Ludhiana and some other Mazars of Sufi saints”. He further says that, “Being in India is like being in one’s second home. 60 years of separation cannot overshadow the common cultural and social heritage, particularly of the Punjabs. Partition has separated us physically but time has not separated us. The soul and heart still share the common heritage”. Awan is a strong believer of Sufism and says, “We Muslims, Sikhs and Hindus should follow the teachings of those Great Sufis then peace, love and harmony can spread in our region. Sufi teachings can take us to the destiny of peace and prosperity. He feels that the past should be forgotten. Now it is time to think of the future. The path should not be hatred, wars, terrorism and killings. Instead, it has to be of the message of common heritage of the Sufis of both sides”. His final message is that both Pakistan and India can live peacefully as good neighbours. We have to solve all our outstanding issues with negotiations. The new generations of both sides should promote peace, harmony. Experiences from Pakistan Ahmad Salim: Partition and Meyana Gondal Ahmad Salim born in January 1945 has very interesting experiences to to share. First, his grandfather gave shelter to a Sikh family during Partition, but one day they escaped and were found dead in the fields of the village. Secondly, his father also told him a story of Muslim soldiers shooting a group of Muslims in order to save innocent non-Muslims. Finally, Salim has been active in the Indo-Pak peace movement and has some books on Indo-Pak relations and Partition to his credit. Ahmad Salim’s family lived in Meyana Gondal which was a part of district Gujarat. But after Partition during the Zia-ul-Haq Government, a new district was created with the name of Mandi Bahauddin. Therefore this village became a part of Mandi Bahauddin. Ahmed Salim talking about his village says that Before the Partition Mayana Gondal had a mix of various communities. But Muslims were in a majority and Hindus and Sikhs were in minority. The area was famous for religious harmony and tolerance. Although there was no concept of intermarriage in the village, all communities used to attend the marriages of each other and actively participate in all functions. Religion used to matter in some way—since both Hindus and Muslims did not eat food in each other’s marriages but they used to pay respect by giving dry food like rice, wheat, etc. as marriage gifts—a very common tradition in the village and the area as well. Ahmad Salim’s father was an Arora by caste and his mother was from a Seghal family. About five or six generations back, his forefathers were Hindus. But later they converted to Islam. His grandfather was running a cloth business. He had a shop in that village which 123 124 Humanity amidst Insanity was known as ‘Musalmana De Hutti’. Sikhs and Hindus comprised a significant part of their clientele. Although there was total peace and harmony among all the faiths in the village, outsiders began to disturb the calm and tranquil prevalent in the village. Salim also explains how his grandfather tried to rescue a Sikh family which eventually escaped and died. “In September 1947, a Sikh couple along with their infant daughter requested my grandfather to provide them protection since their lives were in danger. So he took them to his house to protect them, even though my grandfather was warned not to help them or save them. The rioters wanted not only to slaughter the couple, but they also threatened my grandfather with dire consequences if case he continued protecting the couple. My family was socially boycotted for providing shelter to Sikhs. But my grandfather took all the social pressure and threats and he was determined to grant them shelter in his house. One day, the Sikh couple with their daughter left the house without informing or telling them. One of the reasons for leaving without information could be the pressure upon my family— especially grandfather”. “The next day their dead bodies were found in the cotton fields, in the village there they had lived for years. My grandfather could not take this news; when he heard the tragic news, he died of a heart attack”. Ahmad Salim further states that his father shared more memories of Partition with him, as well. “In September 1947 Hindus and Sikhs were migrating from that village to East Punjab, India. For this purpose they were using trucks and taralas. Some unlawful elements from other villagers wanted to attack these trucks plying on the main road of that village. Muslim army men were deputed for security of those trucks and to maintain Experiences from Pakistan law and order. The Muslim army was deputed there, and the army ordered those elements to keep away from those trucks. But they did not pay any attention and kept moving towards the trucks. At the army men opened fire on them in order to maintain security. Due to firing one Muslim died and one was injured, while the others ran away. This proved that Muslim army men were devotedly performing their duty to maintain law and order in that village; even if they had to kill Muslims themselves. Ahmed Salim is of the view that people living in villages were not fully aware of the Partition and political change in united India. There were hospitals, schools and police stations in villages. But villages were lacking in news and information, regarding the partition. Talking about the Indo-Pak relationship, Salim says that India and Pakistan are now two independent states and there is no question of borders being erased but mental blocks and barriers to travel can be removed. The Kashmir dispute should be solved in an amicable manner without ignoring any side’s interest. Ahmad Salim has visited India a number of times and is the editor of Lalhore 1947, a book on partition. 125 126 Humanity amidst Insanity Professor Rafique: The Trials and Tribulations of an Eight-year-old Professor Rafique is a History professor at the Government College University in Lahore and his family which was migrating from Bhatinda was rescued by non-Muslims, including the family’s milkman. He was eight-years-old and a student of the primary class, in the third grade. He remembers each and every thing that happened to him during Partition. He was at Bhatinda. They lived in the Railway colony there. Everything was alright before the disturbances started. “My father was a Railway employee at Bhatinda. We used to travel and from to Bhatinda while visiting our village in Jind state near Delhi. After a week, or so, of the declaration of the Partition, we boarded a train carrying Muslims to Pakistan. My mother and I were seated at quite a distance from my sister who found a seat among the other women of the Railway colony in the compartment. The train was jam packed. The route of the train was after Delhi to Lahore. But at the very next station from Bhatinda, there was a massacre in the train. The passengers were slaughtered only because they were Muslims. The killers were young Sikhs of the area. I was taken away from the train, along with my mother. Passing through different hands, my mother and I were taken to a village of Sikhs who protected us from the attack by the Sikhs of neighbouring villages. It was, as if, in the scheme of God we were in the possession, finally, of some God-fearing Sikhs. We lived for almost two weeks in that village. Families of Sikhs of that village were sympathetic to us and protected us. My mother was pregnant and could hardly move around, and the shelter given by the Sikh families did give her some Experiences from Pakistan degree of security. But as members of a broken family we could hardly enjoy anything. We never knew the fate of my father and my sister who boarded the train with us. Living in the house of the protector Sikhs, I found that a familiar person entered the house. I told my mother about him and she was happy to find that it was the milk-man who supplied milk in the Railway colony of Bhatinda. He also recognized us and offered his services if we needed them. As the riots went on, the rumours disturbed the villagers. There was a time when the youth of the village had to run around with swords in their hands and fear in their hearts about the attack from some ill-wishers. Viewing the perilous situation, the women of the house, we stayed in turned us out for the sake of their own safety. My mother and I beseeched the people around us to take us to the house of the milkman. They took us there and we found a new shelter under the care of the good wife of our new host. This family had four members; the parents, a grown-up son and the younger brother of the milkman. All four were sympathetic, the mother in particular. A time came when our protectors had to hide us in the crop fields where both my mother and I had a narrow escape. One cannot forget that hour of defenselessness. Conversion to Sikhism was proposed by the elders of that village, which was something very interesting for me. I do not know the feelings of my mother on that issue through. The nexus between this village and the railway colony of Bhatinda was intact because of the milkman’s function. The whole family was a blessing for us and it eventually resulted in our safe return to the Railway colony. Our hosts arranged our stay in the colony with one of the Hindu friends of my father there. We stayed there with this friend of my father for a few days. 127 128 Humanity amidst Insanity The familiar residents of the colony were very sympathetic towards us. Fortunately, a refugee camp for Muslims was held at Bhatinda, in the meantime. My mother decided to join the camp because this was the only hope for our safe journey to unknown Pakistan for us. There was a very dim hope that my father and sister could be alive. But the Railway colony could not be our permanent shelter, either. Our joining the camp was the only way out. And so, we shifted to the camp. This camp was to collect as many refugees as possible to shift them to Pakistan under the security of the military. We were in the camp when my mother spotted a gentleman and told me that he was known to my father. She asked me to tell him what had happened to us. I did so and, as expected, got the sympathies of the gentleman. He introduced us to his family and shared the worries. We started our journey in one of the evenings of September, 1947 by a military special train for Pakistan via Bahawalnagar, Samasatta, Khanpur, Rohri to Karachi. After passing the night in the train, we crossed Bahawalnagar in the morning. The train stopped at Tamewali railway station at noon. The gentleman with whom we were to live for some time before we could find my father and sister in Pakistan, met the Assistan Station Master of Tamewali and exchanged a few words with him. The Station Master and the familiar gentleman asked us to get down the train and we received a welcome from the Station Master who took us to his residence adjacent to the Railway station. He was recently married and lived with his wife. We spent the rest of the day in his house. A miracle occurred late that evening. My father knocked at the door and was welcomed by the Station Master. This quite unexpected meeting was something like a boon from heaven. What actually happened turned out to be a series of links that concluded in the reunion of the broken family. Experiences from Pakistan The part of God’s scheme that remained elusive to us was that after the train had been massacred, it stopped at a canal, which crossed the railway line. The intention was to throw the corpses into the canal. My father had escaped the attackers by hiding himself in a latrine. The door of the latrine could not be marked while the corpses were being thrown in the canal because the latrine was adjacent to the door of the compartment. When the door of the compartment was opened, it covered the door of the latrine. So the door of the latrine was not be located and remained closed throughout the process of ridding the train of the corpses. Again a seated boon from God! My sister had remained seated with other women of railway staff as they also were in the train with the intention of reaching Pakistan. All of them pretended that they were Hindus. They were spared the fatal consequences by the attackers. All of them saw the male members of their families being murdered but could not do anything except look at the gory scene with stunned eyes. My sister also kept to herself when she saw me and my mother being taken away from the train. What she felt, I cannot imagine. At Ferozepur the train halted to take stock of what had actually been done to it. Those who could manage to somehow escape the attackers stepped out on the platform. This was the moment of great grief and lamentation for all of them because they could not be themselves while in the train. Now was the time for wailing and crying. My father met my sister and found out that my mother and I had been dislodged from the train where the massacre had been perpetrated. My father must have mustered the courage to go ahead in the jungle of life because no other options were open. The train took them from Ferozepur to Qasur and then to Lahore. There he reported in the office of Divisional Superintendent Railways and was directed to report at Multan for further 129 130 Humanity amidst Insanity posting. He was sent to Samasatta on his pay and scale and he reported for his duty as directed. This whole process of reaching Lahore, being directed to report at Multan and being, finally, posted at Samasatta was completed before my mother and I were retained at Tamewali in the house of the Assistant Station Master. Luckily my father heard from someone that a special military train carrying refugees from India had arrived at the railway station Samasatta. He rushed to the railway station with the hope that his wife and son might be among the refugees. He tried his best to find us among the crowd but was disappointed. He started asking people whether someone has seen a woman and an child of eight years with clothes of such a color. He was told by someone that a woman and a child of that age had been dislodged from the train at Tamewali. My father tried his luck and reached Tamewali by the next train. He was right in guessing and luck was on his side. I asked my father about my sister and he told me that she was safe at home. All four of us met thus at Samasatta after a long separation that cost us a lot of mental agony. My mother had undergone the agony of separation of her husband and her ten year old daughter. She had lost her eyesight to the effect that she could not see in the night. The long hours of weeping in isolation, even without letting me know of her predicament, cost us the fatal grief that resulted in her death within three weeks of reaching Pakistan”. Do miracles happen even now? The answer to this question begs a lot of misery before turning into blessing. Sorrow and relief are twins that must be brought up together. To obliterate the distinction between the two is perhaps in the design of nature. What evil conceals of virtue is not known to anyone. What grief begets of happiness is a secret. What God conceals in bad luck is Experiences from Pakistan not bad luck ultimately. Positive and negatives help each other in making the scheme of God a success. As long as we are human beings, we cannot cross the distinction. But that is not our ultimate fate. We are to cross the distinction because we are not mere human beings; there is also a strong touch of divinity in us. We only have to realise it 131 132 Humanity amidst Insanity Umer Farooq Malik: Put on track by a Sikh guard Umer Farooq Malik, 74, lives in Samanabad, Lahore. He is a retired accounts officer from the Electricity Department of Pakistan which is known as Wapda. Not only is his story very interesting, but in fact the links kept up by his family, especially his wife Sarfat Firdous’ links with certain non-Muslim friends reveal some interesting facts, especially the urge for people on both sides to keep up with their friends. Umer Farooq while sharing his experience at the time of Partition, says, “A Sikh railway guard saved my life at Amritsar railway station. I was a student in class 7 in 1947. Our family used to reside in Islamia Park, a locality close to Chaburgi Gardens, Lahore. My family consisted of my parents, a younger brother Rauf Malik and four sisters, Naseem, Tara, Soriya and Kishwer. In our neighbourhood there were a few families of Hindus and Sikhs living in the Mohalla, but Muslims were in a majority. Muslims were on good terms with both communities and the relationship was harmonious”. “As a result of a compromise between leaders of the Indian Muslim League, the Congress and Akali Dal with the British Indian Government, the Partition of the Indian subcontinent was announced on 3rd June 1947. This led to riots and created unnecessary schisms between Muslims and non-Muslims, who had lived together for centuries. Muhammad Ali Jinnah, Pandit Jawahar Lal Nehru and Baldev Singh delivered speeches on the radio, appealing to people of all communities to keep calm and ensure peace. But unlawful and inhuman elements within the three communities started with communal riots at a large scale in both the Punjabs. As a result of this migration of Muslims started from East Punjab, and Hindus and Sikhs started Experiences from Pakistan migrating from West Punjab leaving all their properties and valuable belongings behind. Unfortunately, a large number of innocent people of the three communities were killed and women were kidnapped, raped and murdered on both sides. However, there were good human beings in each community who gave protection to the families of the other community. For such individuals human values and compassion were above everything else”. Talking about his family background, Umer Farooq says, “My father, the late Malik Abdul Ghani Khan, actually belonged to district Gurdaspur (Tehsil Batala) and my mother the late Mumtaz Begum belonged to district Amritsar of East Punjab. But they settled in Lahore before the Partition of the sub-continent”. Referring to his own story, he explained his own incident saying, “It was the month of May, 1947. One of my uncles used to live at that time in Mughalpura, Lahore. Mughalpura is in the eastern side of Lahore, 10 km from the old or walled city of Lahore. At that time, people used to come to Mughalpura from the central and other parts of Lahore by train. The same train used to go Amritsar, and Mughalpura was one of the railway stops between Lahore and Amritsar. It was the marriage day of my cousin (sister). My parents, younger brother and sister had already reached Mughalpura a few days before the marriage. I did not leave the same day as the rest of my family and my father advised me to come by train on the next day. Therefore, the next day I caught the train which was going to Amritsar. The train had to stop at the Mughalpura railway station but due to some reasons, maybe fear of being attacked or violence, the train did not stop there and instead reached Amritsar”. Describing his nervousness after coming to know that the train reached Amritsar, Malik says, “I was totally perplexed and felt helpless. I was extremely worried as 133 134 Humanity amidst Insanity violence and riots were on and the news of killing was everywhere. Over and above everything else, I had no money to go back to Lahore from Amritsar. Without money and with a great fear of the unknown, I was standing disappointed at Amritsar railway station. At that time, the riots were on and I was prepared for the worst while standing at the railway station since I could be easily distingwished as a muslim. I was certainly scared to death after standing all alone at the Amritsar railway station being a young man, away from my home town of Lahore. I was totally unnerved when suddenly a Sikh railway guard named Balwant Singh in uniform, aged about 40 to 45, saw me wandering here and there, and tense, at the railway station. Balwant Singh intuitively realised that I was in some sort of trouble as the fear on my face was quite evident”. The railway guard came towards me and asked, “Young man, what are you looking for?” I told him the whole story of the train that did not stop where I wanted to get down. I also told the guard that he was a Muslim. The guard patted me on my shoulder to reassure me that everything was fine and took me to the station master’s room. He told me that he would arrange my safe return to Lahore. In the meanwhile, the guard served me tea and biscuits. Malik then recollects how the guard put him on the train to Lahore. “After two hours when the Lahore-bound train from Ludhiana reached Amritsar railway station. The guard instructed the train driver to drop me at Mughalpura railway station. Balwant Singh made sure that I stayed with the driver to be safe and secure. I was able to return safely to Mughalpura, Lahore safely that night. My family members were anxiously waiting for me. I told them the whole story of how the train went directly to Amritsar instead of stopping Experiences from Pakistan at Mughalpura. My family was totally taken aback after hearing my story and thanked God and Balwant Singh, for my safe return”. Umer farooq concludes, “Balwant Singh’s act of kindness still lives in my heart. I have no words to express my gratitude for his compassion at a time when mankind seemed to have lost their senses. I will remember Balwant Singh’s kindness till the last day of my life. There was no dearth of such gracious people in Muslim, Hindu and Sikh communities”. Umer Farooq got married into a Muslim family which belonged to Amritsar. Later after the Partition his in-laws shifted to Layallpur (Faisalabad). His wife Sarwat Firdous retired as a teacher from Aitchison College, Lahore. They have three children—a boy and two girls (Ali, Mona and Fifi). Mrs Farooq, 65, born in Amritsar, said that her father Mian Muhammad Saeed Sharif left Amritsar during Partition with his family. Her grandfather Mian Muhammad Sharif was a wellknown businessman of Amritsar. The famous Sharifpura area of Amritsar is named after her grandfather. Sharif owned several houses and shops, therefore the area was named after him. He was also a member of the Punjab Assembly. In elections, he always defeated his opponent Sheikh Gulman Sadiq (Sheikh Gulman Sadiq’s son Sheikh Masood Sadiq was an ex minister of Pakistan). During the Partition when riots spread in the Punjabs, Sarwat along with her elder sister, the late Perveen Begum, (who died in Feb 2008), mother Farkhada Begum (who died in June 1997) and father Mian Muhammad Saeed (who died in September 1973) were in Panipat. Her father Mian Muhammad Saeed was running a wool business. He stayed there with his 135 136 Humanity amidst Insanity family hoping that sanity would prevail and that peace would be restored in a few months so they could go back to Amritsar. Therefore, they did not move to Pakistan in August 1947. But his other brothers and sisters migrated to Pakistan in August 1947. When things went out of hand, they also decided to migrate to Pakistan. They came to Delhi, where they stayed three days and then went to Karachi by air. Her father started his business there. But after three years he, along with his family, came to Punjab (Pakistan). Sarwat’s family stayed in Kot Radha Krishen in her maternal grandmother’s house (she had shifted to Kot Radha Krishen from Qadiyan after Partition). After staying there for a few months, her family shifted to Jang, where her father started his business of blankets. He also purchased a cinema house and cement agency there. She could not visit India after Partition but her father came frequently India to purchase Indian movies. During these visits he also got a chance to meet his old Sikh and Hindu friends. A few years after Partition her father’s friend Rana Parkash of Panipat came to Jang to see his old friend (Mian Saeed). Interestingly, Rana Parkash also brought along with him some of the profits of the business which were rightfully Mian Saeed’s. This is a very interesting phenomenon which shows the level of friendship and also the bonds between certain families. After Partition, one of her paternal uncles Yasin, went to India to gather information about their property in Amritsar, so they could make an equal claim for property in Pakistan . But during his visit to Amritsar he died of a heart failure. Both Umer Farooq and his wife think that good relations between Pakistan and India are very Experiences from Pakistan important because through peace and harmony both countries can defeat poverty as the common enemy of both countries is poverty and unemployment. All religious communities Hindus, Muslims and Sikhs have lived together for centuries. Why can’t they live like good neighbours now? The main bone of contention between both countries is Kashmir. India and Pakistan should not impose any decision on the Kashmiri people; let the Kashmiri people decide their own future. 137 138 Humanity amidst Insanity Khursheed Bibi: Daughter of a Brave Man Khursheed Bibi, 74, a resident of Ghari Shahu Railways quarters is daughter of Polo Khan who was working as a train driver in the British Indian Railways. Polo Khan was posted in Lahore during partition and is no longer alive. Khurshid Bibi however, narrates the story of her father which fits into the theme of discussion. First, her father saw travellers of two trains being butchered, even though he tried hard to rescue both the trains. The first train was from Ludhiana to Lahore and the second from Nankana Sahib to Amritsar. In the first episode, Muslims were butchered close to Amritsar while Sikhs and Hindus were butchered close to Lahore. The second interesting part of the story is that while one of his colleagues, Ganga Ram (a Hindu) though was on duty outside Lahore, Polo Khan gave his family shelter. Ganga Ram’s family stuck on in Pakistan for some time and converted to Islam but later on left for India. Talking about her father, Khursheed Bibi says, “In Lahore, a railway quarter close to the Gari-Shao railway station was allotted to my father Polo Khan. In 1947, he used to drive passenger trains within the United Punjab. On 14th August he had taken a passenger train from Lahore to Ludhiana”. This passenger train was running between the above mentioned cities on alternate days. He had to bring back the train to Lahore on the next day (15th August 1947). On the midnight between the 14th and 15th August the announcement of Partition was made. However, riots between Muslims and non-Muslims had already spread in the Punjab even before this announcement. But Polo Khan was not affected by the barbaric killings in the name of religion; he remained a brave person and was committed to bringing back the Experiences from Pakistan train full of Muslim passengers, who wanted to migrate from East to West Punjab. Narrating the first ghastly episode, which her father witnessed, she continued that, On the 15th of August, the passenger train departed from Ludhiana railway station. The train was full of Muslim passengers. During the journey to Lahore, Polo Khan saw hundreds of dead bodies on both sides of the track, and he knew that the lives of the passengers were in danger. Therefore he was running the train as fast as possible. The ‘black clouds’ were becoming blacker because of the speed. The whistle of the steam engine was indicating that it was not a normal travel to Lahore. He was successful in crossing Amritsar railway station safely, but some criminal elements removed the track just after Amritsar. Therefore Polo Khan had to stop the train to avoid a deadly accident. He saved a train accident, but another problem struck them. The train was stopped and it helped criminal elements to jump into the coaches. They were carrying swords, knives and guns in their hands; some elements opened fire from outside and some started killing the passengers with knives and swords as well. They didn’t care who they were killing — innocent children and helpless women were the victims of their insanity. Polo Khan watched this scene helplessly. They killed all the passengers and then only he was allowed to take the train with no passenger alive back to Lahore. He drove a train filled with dead bodies. After witnessing the cruel killing of Muslims, he was ordered by the Lahore division railways to take another passenger train of Sikh and Hindu passengers from Nankana Sahib to Amritsar. This time the passengers were non-Muslims. The train left the station on time in the morning of 16 August 139 140 Humanity amidst Insanity 1947. The journey was smooth and safe up to Lahore railway station. But after Lahore, inside Pakistan, on the way to Amritsar, unlawful elements managed to stop the train and killed all the passengers of the train and they also threw the dead bodies in the river Ravi. One may say that it was a reaction of the killings of Muslims in East Punjab. Khursheed Bibi also talks about how her father Polo Khan rescued the family of a Hindu train driver Ganga Ram. “Ganga Ram, a Hindu train driver, who was our neighbour lived in quarter number 14 of our locality. On the 15th of August 1947, he drove the passenger train to Ferozepur from Lahore. But when he came back to Lahore, he learned that riots had worsened in Lahore. Ganga Ram was worried about his family, but being a Hindu, he had great fear and apprehension in his mind, and did not come to meet his family in Lahore. During this period, my family took care of Ganga Ram’s family. But at midnight, he came back to the railway colony. He knocked at our door. My father opened the door and saw Ganga Ram standing outside and had an expression of trepidation on his face. My father took his colleague inside the house. Immediately, Ganga Ram asked my father about his family. My father told Ganga Ram that the latter’s family is safe and sound and they were inside the house. He then brought Ganga Ram’s wife and three children in front of him. There was no doubt that their lives were in danger. But my father gave them full protection. My mother served dinner to Ganga Ram”. As a result of the bad law and order situation in Lahore, Ganga Ram and his family decided not to leave Lahore. At that time Ganga Ram and his family converted into Islam. For this they were taken to Badshahi Mosque where they accepted Islam as their new religion. His family consisted of Experiences from Pakistan his wife, two sons and one daughter. Their new Islamic names were Abdullah (Ganga Ram), Fatima (wife), Ramzana (daughter), Sardar Ali (son),and Ramzan (son)”. Talking about their conversion to Islam she says, “I don’t know whether they converted to Islam to save their lives or as a result of their personal choice. But they became devout Muslims. During the month of Ramzan in August 1947, Abdullah and his family kept the stipulated fast. They used to recite the Holy Quran and would say their prayers regularly. They lived in the colony for six months after the Partition. Abdullah continued his job as a train driver in Lahore. However, after 6 months when the circumstances improved, they went to India”. About the departure of Ganga Ram, alias Abdullah’s family, to India, Khursheeda Bibi reminisces, “It was very painful for them to leave. Before going to India, Fatima came to our house. She didn’t want to go to India. She wept a lot. Interestingly, she also told the ladies in the colony that she and her family would not change their religion. They were now Muslims; and they are going to their new country India not as Hindus but Muslims”. 141 142 Humanity amidst Insanity Mirza Nasir-ud-Din: Art transcends all boundaries Mirza Nasir-ud-Din, 80, is a former government official. His case is significant for a number of reasons. He rescued the lives of innocent Hindus of the Baghbanpura area of Lahore. One of his friends from the Lahore days, Ramesh Thakur invited him a year later to Mumbai and was touched by Mirza’s gesture of saving innocent Hindus during the Partition. His son Nadeem Mirza has visited India twice. Mirza Nasir-ud-Din belongs to the Mirza Family of Baghbanpura. This family were among the last remnants of the Mughal rule in Lahore, before the Sikhs took over. Two brothers, Mirza Badaruddin and Shahnawaz escaped from Pari Mahal—which means “Fairy’s Palace”—Lahore and sought refuge in a nearby village . They were traced and eventually apprehended. Luckily, they were placed before Ranjit Singh’s Rani of Mankera who at that time was issueless and was looking for an adoption. She saw her dream come true on seeing the young innocent Shahnawaz, who in turn insisted it could only happen if his brother was spared. Mirza Nasir-ud-Din gives a wind description of Baghbanpura. At the time of Partition, Baghbanpura was a village exactly five miles from the walled city on the G.T Road leading its way to Amritsar. In the midst of the village stood the famous tomb of the great secular Sufi Poet Madhu Lal Hussein, and the Western minarets of Royal Experiences from Pakistan Shalimar Gardens, constituted its eastern boundary. The village was mostly inhabited by Aryan Muslims. As the name “Baghban” suggests, they were the custodians of Shalimar garden. Other than Muslims. There was a large number of old Hindu and Sikh inhabitants. Mela Chiragan, ‘festival of the enlightened candles’, was the most awaited and celebrated day of the year in the village. Followers of Madhu Lal Hussein came dancing from all neighbouring villages to pay homage. It used to be a jampacked annual session where millions would pour in from all around Punjab. The Sufi still regarded as a “Guru” of indigenous wisdom and spirituality. His poetry is still a binding force between Hindus, Sikhs and Muslims. In those days, Mirza recollects that his upbringing and education was in the Government School Baghbanpura, it was the only high school for a radius of about twenty miles up to Pull Kanjri now in Amritsar Distt. Among the renowned teachers were poets like Talib Johrey, Mumta Mufti, and a Hindu by the name of Master Bhalla known for his noble gestures and command of mathematics. That’s where his brothers and he went to school with all their Hindu and Sikh friends before joining the Sikh National College. It was this building campus just a mile down the G.T. Road which was later converted into the most renowned University of Engineering and Technology, Lahore. This was the institution where the Mirza brothers had a chance to learn from scholars like Niranjan Singh, a 143 144 Humanity amidst Insanity very open minded scholar, with contrasting views about politics than his elder brother and politician, Master Tara Singh. Mirza Nasir-ud-Din himself was known to be one of the seniormost disciples of Ustad Khursheed Butt the famous musician and Punjabi poet alias Bodi of Bhati Gate inside the walled city Lahore, although young Mirza had mastered his vocal skills to the extent that professionals had started seeking his guidance. By the later part of 1947, i.e. sporadic riots had started all over the Punjab, Bengal and the North West Frontier province before August 1947. The general public was of the view that things would settle down with time, but the violence kept mounting day by day. Especially after the news of Great Calcutta killing which laid six thousand dead in one day followed by Kahuta with almost two thousand dead with not a single house standing on its feet, winds of great disaster and violence spread like fire all over India. After the announcement of Pakistan on August 14th, all hell broke loose. The law and order situation entirely collapsed. Institutions started breaking up; and law enforcement agencies started getting divided. Families were being scattered across the borders. Ruthless killing of human beings started all over India. Lahore had about half a million Hindus, a hundred thousand Sikhs and the Muslims on the whole outnumbered them because of adjacent villages in the Lahore District. In Baghbanpura, the first blow came Experiences from Pakistan with the killing of Master Bhalla of the Government School. The kind soul was of the opinion that he had taught enough Muslims to command the respect of the community, and he was not wrong in assuming so. No student of his could dare to have even thought of committing a crime of that nature. Like so many other cases it was a criminal thug—Sadique Mochi—wanted in thefts and robberies that stabbed him in daylight and called it a sacred commemoration. Mirza Zahoor ud Din—Nasir-ud-Din’s father—a retired Railway officer at the time was sitting with his friends, Mian Fazil and Mian Rasheed of Mian family, who later became the first Chief Justice of Pakistan. When he heard that Master Bhalla had been brutally stabbed and killed, all three of them were completely outraged. On hearing the dreadful news, Mirza senior, with his voice raised in an outcry tried to reach the scene , before being blocked by the so called pacifists. He was taken aside and declared to be insane by the sympathizers, because of his age, and for not being able to support the event. Little did they know that Mirza Zahoor ud din had held General Dyer by his tie in Lahore Railway Station. He was then serving as a young telegraph officer and wanted to avenge the massacre of Jallianwala Bagh in Amritsar. Narrating the story of how he rescued innocent Hindus, Mirza Nasir-ud-Din says, “I was trained in classical music and two Bengali Hindu brothers K P Bhattacharjee and P D Bhattacharjee used to come to me to 145 146 Humanity amidst Insanity learn music. The former was a violinist on all India Radio, Lahore Station. These two brothers were also living in Bhagbanpura, a remote area of Lahore and far from the centre of the city at that time. Master Feroze Din, a Muslim Musician and disciple of mine came and told me around the 20th of August that a mob of violent local Muslims would attack Hindus living in Baghbanpura, Lahore. Though Baghbanpura was far from the centre of Lahore, it was considered a hub of political activities, as during his visits to Lahore, Jawahar Lal Nehru used to stay at Bhagbanpura. Because of this reason, Baghbanpura became very sensitive and there was an increasing number of attacks on Hindus by local Muslims. One of the Bhatacharjee’s ten-year-old came and said, “Mom is scared and crying, Dad cannot come as he is afraid too, our place has been surrounded, my parents are asking what to do?” I accompanied the child right away, got them packed and moved all of them to my place. My family decided to provide shelter to the Hindus of that area. So I asked my family not to fear the arrival of Hindus. It would be immoral and unethical not to give shelter to innocent people from any ethnic or religious group of the society. We gave them shelter for two days. A few Muslims got to know we had given shelter to Hindus and they were scared, but we stood up for saving the lives of innocent Hindus”. A few days later, like in so many other cases Nasirud-Din dressed the Hindus in Muslim outfits with the men wearing Rumi caps, quite customary among the Muslims at that time, and women covering their heads Experiences from Pakistan with burqas. The whole family was taken to Wagha where they safely crossed the border into India. Mirza recollecting the dates when the Hindus crossed over, says, “I helped them cross the border, some time around the 22nd or 23rd of August and made arrangements for them”. Talking about his visit to Mumbai a year after the Partition, Mirza says, “After a year of Partition, I visited India in 1948 on the invitation of Gardbar Film Productions. The owner of that film company, a Sindhi, Girdari Lal Seth, exhibited tremendous warmth towards me. When Ramesh Thakur, another artist told them about the fact that I had saved some Hindus, they virtually worshipped me. In Bombay, I met Hindu rioteers as those meetings were arranged by Girdari Lal Seth. He told those rioters who attacked Muslims, that I had rescued Hindus. They came ahead, touched my feet, apologized, and gave their side of the story. ‘Sir we are not barbarians, our fight was against the ruthless killers of mankind, and not against the Muslims.” It was the same argument he had heard from the Muslims who had indulged in the communal killings at home”. He glazed into the sky as though he was looking for the real barbarians who had committed the atrocities in which millions had lost their lives and all what they had. When he raised his hands in despair, the moment flashed in his mind. He felt he had been answered. While his index finger pointed toward the skies the remaining four were pointing towards him. Divinity was not to be blamed but rather it was all here. The 147 148 Humanity amidst Insanity barbarians were all around and each individual had to catch and curb the barbarian within himself. He was murmuring, ‘Never Again, Never Ever Again’. He knew there was no way out other than to forgive, forget and move on but he could foresee, only guarantee that it would not happen again was to admit and exchange apologies from one another for what had happened, and appreciate the efforts of all who rose to the occasion and proved themselves of being called worthy human beings. He knew his coming generations would really appreciate and admire his effort and the efforts of all who are the real indigenous role models of this land. The legacy continues. Mirza’s son Nadeem Mirza visited India twice, once in 1983 and again 2006. Experiences from Pakistan Dr. Asif Nisar: Eyewitness to the Rescue of Mozang’s Sikhs Dr Asif, 67, runs his own practice in Lahore. His father’s name was Rasheed Ahmad. His grandfather, Chaudhry Siraj-ud-Din was a well respected and well-known personality of the Mozang area, a famous part of the city of Lahore – known for it’s harmonious co-existence between members of different faiths. His grandfather ran his own plant nursery which was established in 1905. In 1945, Dr. Asif joined the local Rai Bahadur Sohan Lal High School in Lahore. During the days of Partition, he was studying in class two. After Partition, the Madrasa-ul–Binat had been shifted to the Rai Bahadur Sohan Lal High School. He studied there up to class 4. Talking about the peaceful co-existence between Muslims and non-Muslims in Mozang during the pre1947 days, Dr Asif says, “In 1947, during the time of Partition, I was, only 7 years old, living with my family and grand parents at Main Bazar Mozang (where the Muslims were in majority). But one Sikh muhalla (area or street) was also located there in the Mozang area, too. In that Muhalla there were approximately 15 to 20 houses of Sikhs living there since a long time. Before Partition, the Muslims and Sikhs lived peacefully in Lahore in general and Mozang in particular. I remember that as a child, before Partition, we never took them as outsiders. In Mozang, Sikhs and Muslims used to live amicably. There were several cloth shops of Sikhs in the Mozang market. 149 150 Humanity amidst Insanity But the gradual deterioration of the atmosphere was evident in changed interactions. Dr. Asif continues, “But after 14 August 1947 the situation began to deteriorate. Sikhs (who were in a minority in Mozang) and were living in our neighborhood began to worry about their own security and wellbeing. At that critical time some Sikhs who were living in our neighbourhood, met my grandfather and requested him to help and protect their lives. On humanitarian grounds my grandfather took 6 Sikh families at his house to safe their lives. Where they stayed for 6 days, with out any abuse or attack”. Ishtiaq Ahmed, in one of his articles on Partition has given a very good example of how the situation deteriorated in the once peaceful Mozang. The incident took place on the 12th August 19471: A hefty Sikh came riding a motorcycle down Temple Road. As he approached Chowk Bhoondpura, some local hoodlums prepared to attack him. Then noticing that he carried a gun, they quickly dispersed. Half an hour later, another Sikh, this time an aged, emaciated carpenter, came down the same route riding a ramshackle, old bicycle. Like most day workers he was carrying his afternoon meal wrapped in a cloth, called “potli” in Punjabi parlance tied to the handle of his bike. He seemed to be on his way to work as usual, oblivious of the political upheaval going Experiences from Pakistan on at that time. The same roughnecks pounced upon him. One of them stabbed him. He screamed and tried to run away. Seeing a tonga nearby, he tried to climb on to it. The tonga-driver kicked him and he fell to the ground. His assailants now caught up with him and dealt him some more blows. He died screaming for help and mercy. This article also makes the important point that many of these attacks in Mozang took place for two reasons. One, as a means of revenge against the killing of Muslims in East Punjab who were pouring in and telling them stories of the brutality of non-Muslims in East Punjab. Secondly, many Muslims feared that they may be driven out from Lahore2. In coat rast, how his grandfather rescued Sikh families and describing their final escape, Dr Asif remarks, “After staying for 6 days with my grandfather, the Sikh families decided to go to Amritsar. They shared their plan with my family and said that although they do not want to leave Lahore, the changed conditions are forcing them to leave in order to safe-guard their lives. So on one of the nights of August 1947, probably the 20th of August, all the Sikh families came out from the refuge in the security of their Muslim Neighbours. His grandfather gave burqas— normally worn by Muslim women as a veil or purdah (veils not only for Sikh ladies but also for Sikh men). So the Sikh ladies and men wore white (shuttlecock) veils. 151 152 Humanity amidst Insanity This episode once again represents a major irony that the burqa has been used as a means for Muslims to distinguish themselves from non-Muslims and vice-versa, but during a time of crisis it was used as a means to rescue innocents belonging to another faith. Under the protection of these Muslim men, Sikh families were able to reach the Sikh and Hindu refugee camp in Lahore safely. And then they successfully reached their destination, Amritsar, without any further loss or injury. Talking about the first post-Partition interaction with non-Muslim families, which happened because of a cricket match in Lahore in 1954, an episode which has been mentioned by many scholars and also talked about by those interviewed 3. “In 1954, a cricket test series between Pak and India was held in Pakistan. Many Indians visited Pakistan to watch this series. The same Sikh families who were living in our mohalla in Mozang, also came to Lahore. They came to their old mohalla and saw their homes where now many Muslims (who had migrated from Indian Punjab) were living. They were our guests for five days. After 7 years, some of the old residents of Mozang were able to re-visit their birth place and old homes where they lived for generations. They were also thankful to my family for saving them. They also brought gifts from India for all my family members”. Ishtiaq Ahmed, an eyewitness to this event, says4: I remember strangers were walking Experiences from Pakistan around in groups in our locality of Mozang, some standing in front of houses and shops. Some of them had beards and turbans but most looked like our own elders. Some of them were crying and our own elders, Chaudri Sahib and Mian Sahib and Shahji and Sheikh Sahib and so many others, would embrace them and also start crying. Dr Asif makes another very interesting point about the painful departure of these families to their new homes, “I still remember their departure back to India with tears in their eyes. And it was the 2nd time they experienced the pain of leaving their own houses because of the Partition of India and Pakistan”. Dr Asif also served in the Pakistan army during the wars of 1965 and 1971 as part of the medical wing. While he no longer resides in Mozang and has shifted to Gulberg, Dr Asif’s clinic is still in Mozang, where once upon a time, he used to live with Sikhs and nonMuslims. He has three children, two daughters and a son. 153 154 Humanity amidst Insanity References: 1. Daily Times “Crimes against Humanity on Temple Road”, July 25, 2004, Ishtiaq Ahmed. 2. See ibid. 3. Daily Times “From Lahore 1955 to Mohali in 2005”, March 8 2005, Ishtiaq Ahmed, among those interviewed on the Indian side, Dr. Santokh Singh and Malwinderjit Singh Waraich along with his relatives visited Pakistan. 4. Daily Times “From Lahore 1955 to Mohali in 2005” , March 8 2005, Ishtiaq Ahmed. 3 Research I t is neither possible nor correct to think that research on an issue related to partition will ultimately provide us clearcut answers to questions we strive to answer or that we will end up with findings which are the final word. It is for this reason, that at the beginning of the book we had framed a few questions to answer during the course of our research. Most of the findings in this chapter are answers to questions raised and few others have emerged out of stray observations. Before stating the questions and our findings it should be made explicitly clear that many of these findings have been brought out by other writers and others have somehow been overlooked. It would also be important to mention that as a result of some very clear responses to our questions, we have managed to get reasonable if not totally clear answers to them. The first two questions, which have to be answered jointly are: What were the types of intercommunity bonds which existed pre-partition and were there social barriers between communities which should have been checked in time? 156 Humanity amidst Insanity If one were to look at the overall organisation of pre-partition societies, there was cohesion generated by ‘tribe’ or biradari, village linkages and economic interests. As a result of these factors, social harmony was prevalent—these points would be taken up in detail, but before that we shall analyze certain taboos between members of different communities. It would make sense to discuss these taboos and opinions of people— especially those interviewed—about whether these were responsible for the hatred in the minds of a few bigots who indulged in large-scale rioting. It would then make sense to analyse the binding factors and points which illustrate the cohesion. If one were to talk about taboos, Hindus did not eat from Muslim utensils, because of the fact that Muslims ate beef. Muslims and non-Muslims did not partake food at each others’ marriages for the very same reason and the only foods they shared were uncooked foods like dry fruits and grains. Similarly, there was separate water for both communities. While this cannot be termed as one of the turning points towards partition it definitely shows that certain divisions did already exist1. There are two schools of thought regarding the impact of these restrictions on the partition of the subcontinent: For the vast majority of people whom we interviewed, the restrictions in place were not religious but social and did not play any part in the divide. In fact, both communities were sensitive to each other’s needs. While some individuals understood the relevance of this practice, Research others did not. Those who did understand the reason for the practice, typically called it a social norm and did not link it up to any religious practice as such. Apart from this, there was an issue of hygiene since Hindus did not eat beef and Muslims did Concepts of purity and pollution in Hinduism have little to do with hygiene alone—it is a much more deep rooted sociological understanding of caste and hierarchy. You may want to rework this. By having food from the same utensils they considered themselves defiled of forbidden food. In fact, interestingly, Hindus did not partake anything from bone china utensils either2. Ishtiaq Ahmed quoting Somnath Anand a famous author who belongs to Lahore says3: Muslims and non-Muslims did not eat together and marriage between them was taboo. Hindu eating habits were governed by rules of pollution and were also applied by the superior castes against lower ones. To keep themselves away from the Muslims’ polluting touch, the Hindus had set up many barriers in their daily life. My mother, for example, would never allow any Muslim to enter her kitchen. No cooked food was accepted from them. I remember how, if any of our Muslim neighbours even sent any special dish for my father, it never went beyond the dining table, a place 157 158 Humanity amidst Insanity where she did not take her own food. While eating she would never allow any of her Muslim friends or neighbours to touch her. During my childhood such inhibitions were generally not observed by male members of educated Hindu families. A miniscule minority was of the opinion that sitting together would have made things different and hold the practice of untouchability as one of the reasons for the ultimate schism which resulted in the violence. They feel that had the two communities been more cohesive with regard to partaking each other’s food things would have been different. In fact, a lot of Hindus and Sikhs feel that Muslims used to get offended by the orthodox approach of the Hindus. In a way they echo the views of Somnath Anand who feels4: The absurdities of such Hindu restrictions notwithstanding, the Muslims had come to accept them as a law of nature. Their older generation knew the limits of a relationship with the Hindus and considered it improper even to offer them drinking water from their utensils.... The Hindus have always complained of Muslim fanaticism but they have never understood that the walls they raised around themselves could have not resulted in any other attitude. One of the individuals interviewed was of the firm opinion that the non-Muslim habit of not partaking food with Muslims was wrong and offended them. He was Research of the view that there was no reason for non-Muslims in general and Sikhs in particular to indulge in this practice—especially when Sikhism was founded to remove such restrictive barriers.5 There are two more perspectives to this issue. Firstly, in cities and in a more cosmopolitan atmosphere, Hindus, Muslims and Sikhs did not have any such apprehensions. The British had changed the thinking of Hindus and rather than having an adverse impact on societal norms they played a positive role and in a way made sure that the schism between Muslims and Non-Muslims was removed 6. While even the well educated individuals interviewed with reference to positive episodes stated that there were certain taboos. Individuals like writer, Pran Nevile who has been a witness to the period of the 30s and 40s is of the firm opinion that British education did help in lessening some of the existing schisms between various communities. He did not, for example, practice the taboo of not sharing meals with his Muslim friends. Similarly, Rajindar Nath Chibbar who belongs to Rawalpindi, expressed a similar opinion and was of the view that his family would break bread with Muslims. These opinions have been echoed by Somnath Anand: Though the spirit of Hindu-Muslim amity received many reverses in later years, at the social level, the urban elite had changed its code of conduct for the better. This was due, in part, [to] Western education. What this change meant was evident in my father’s attitude. When he was young, my mother recalled, he 159 160 Humanity amidst Insanity would come back to change his clothes if a Muslim had touched him while walking in the bazaar; but during my childhood in Model Town, father had several Muslim friends and he considered my mother’s inhibitions a sign of backwardness7. Finally, apart from the elite who were above such narrow considerations, there were certain sections for whom religion was less of a barrier than the ideology they were committed to, one such group was communists for whom communism mattered more than religious belief and hence they did not have any taboo. One such example, which emerges is left leaning intellectuals who resided in Preetnagar8. The other point which needs to be seen is that men did not follow this practice as stringently and it was they who were the ones who indulged in maximum violence. So perhaps in a way it would be wrong to think that this practice did not have any influence on the eventual impact. Finally, it would be interesting to note that many Muslims in post-Independence India remark that while in pre-partition days Hindus and Muslims did not eat together but they lived together, in post-partition India, it is the other way round9. While the taboos discussed above did exist, and it can be argued that they did have a negative impact on the minds of few individuals. It is important to note that the bonds must have been strong nevertheless of ‘tribe’, ‘place’ or personal friendships. If this were not so what would explain the interviewed incidents and other points that shall emerge in the course of our discussion. Research The Pre-partition camaraderie in villages and towns First, there were many cultural and religious bonds. One perfect example of this is the joint celebration of festivals. An important point to analyze is that there were festivals like Mela Chiragaan where Hindus, Muslims and Sikhs participated equally 10. Even on certain religious occasions members of the communities would get together and there was no disrespect for the other individual. While Muslims respected Guru Nanak Dev, non-Muslims respected Sufi saints and had a lot of regard for Sufi Shrines like that of Hazrat Mian Mir. Even if religious practices were different there was a decorum in place and no community offended the other. A good illustration being that of Indira Kathpalia’s household where Muslims offered prayers11. Second, in villages it was very common for an elderly individual of the Muslim/Sikh community to be respected as a result of wisdom and knowledge as was the case of Avtar Singh Kohli, Rana Ameer Khan. Third, there were strong tribal bond between individuals of different religions but of similar castes and occupations. Cutting across religious boundaries, the bond of village, caste and occupation was extremely strong. In nearly all cases discussed there was more to bond than to divide. While in the rural areas, ‘tribe’ was the overriding factor as was the case in Ladhewala Waraich a village inhabited by Warraichs of different religions, in Khewa Hundalaan a village inhabited by Hundals of different castes and Aroop a village inhabited by Bhinder’s—these bonds have carried on 161 162 Humanity amidst Insanity even post-partition—and obviously they must have been deep for some one from a Sikh minority to actually be the headman of a village or to be respected by members of other communities12 In fact, in certain cases, some individuals like Bhag Singh Waraich of Ladhewala Waraich and Partap Singh Bajaj of Sargodha even unfurled the flag of Pakistan. Fourth, if one were to go deep down into analyzing the riots which took place, it is important to understand that it is outsiders who vitiated the atmosphere in many well-knit villages and towns. Locals seldom attacked, this was quite evident in most cases. This point was raised by nearly all individuals interviewed. In many cases, rioters from outside would instigate the locals using two methods. First, by talking about the suffering of refugees who have come from the other side. Second, in West Punjab some hoodlums would spread rumours that Hindus and Sikhs were about to attack Muslims. While in East Punjab, it was the other way round. Even in this scenario numerous individuals risked their lives to save innocents13. Fifth, the bondings within communities are illustrated by the fact that individuals left their belongings with their neighbours. Many actually trusted their friends so much that they actually left their valuables with them. Interestingly in the case of some like Dr Santokh Singh, his father’s Muslim friend came all the way to the border to return the belongings. The other important finding is many individuals did not think that this was a permanent migration—most thought that they would return. Almost all of those we interviewed on both sides felt that it was a temporary Research migration and as a result they left their belongings with their Muslim friends, this is applicable to all strata of society. Another point, which makes it evident that societies were cohesive and transcended barriers of religion, is the warmth exhibited by individuals of both sides right after partition. Whether it be the Warraich family, Dr Santokh Singh, Joginder Singh Kohli, Mirza Nasir-UdDin, etc. they were received very warmly as is illustrated from all the interviews. Even Ishtiaq Ahmed talks about this point in many of his articles. In certain cases, people even went to the degree of wanting to pay for the losses incurred by their friends during partition while in certain cases business partners crossed borders not only to embrace their friends but also give their friends the rightful share from their businesses14. In fact, dealing with the issue of warmth right after partition we also answer another question: ‘Were there were more interactions right after partition?’ The broad answer to this question is, yes. Interactions during the 1950s was more than the present day, one of the important reasons is that families were still in the process of shifting. But more importantly, there was no visa required; instead there was a permit system. In the 1950s only a few years after partition, the interaction had begun. According to some of those interviewed it was the wars of 1965 and 1971 which really hindered people-to-people contact. While the system of entry and exit permits was there and the visa regime had come into being, no one really thought that people of both countries would be cut off to the degree 163 164 Humanity amidst Insanity they were in the years to follow. Yasmin Khan correctly states 15: The system of entry and exit permits, which began as a logical attempt to regulate the refugee flow, soon turned into a restrictive administrative regime which became self-sustaining. Now the aim was to keep out terrorists and enemies of the state…. Most of all, the governments needed to pin down precisely who was an Indian and who was a Pakistani. Another good instance of the interaction is the cricket matches in the 1950’s while a lot of individuals from Amritsar got a chance to visit Lahore during these days. This has been well illustrated by Ishtiaq Ahmed. Many of the individuals whom we interviewed also confirmed this fact. One further illustration of this point is that right after partition there was more interaction between Indian institutions and Pakistani institutions. RN Chibbar, an advocate based in Chandigarh talks about his post-partition experiences and gives a very interesting example of how in the immediate years preceding partition he joined the Punjab University College of Commerce based in Jalandhar, which had an exchange with the Hailey College of Commerce and students of both sides used to vist each other. He was more fortunate however, because the Deputy High Commissioner of Pakistan to India, Mr. Bhatti was there neighbour and he gave them a sort of permit. Interestingly in those days since migration of refugees Research was still continuing – consulates were based in both Karachi and Jalandhar. Chibbar says that between 1951 and 1952 he used to visit Pakistan virtually every weekend with that pass and that traveling via train from Amritsar to Lahore was free of any complications in those days16. Apart from this, permission to travel to India or Pakistan could be given by the Commissioner of Amritsar or Lahore as is mentioned below17: “‘Yaar Allah Bakhsh, I long to visit Lahore again. We will make it one of these days’, my father had said to his class fellow from across the border. The year was 1959. They were at the border for an Indo-Pak meeting of engineers (the wives, some of them carrying their own sense of nostalgia, had gone along) to discuss the construction of border posts that would demarcate boundaries. They had carried mithai with them since they knew that sweetmeat preparations on the Indian side of Punjab were quite different from what was available in Pakistani Punjab. And Allah Bakhsh had said, ‘You want to come to Lahore? Let us go now.’ He had rung up the Commissioner Lahore, got permission for two of his class fellows and their wives to visit Lahore and they had driven along the Lahore branch of the Upper Bari Doab canal to reach the city”. At a collective level, there were some very interesting visa-free travel of individuals which have become unthinkable after the 1965 aggression. The first such example is that of individuals from Dera Baba NanakIndian Punjab crossing over to the Sikh shrine of Kartarpur Sahib—a Sikh shrine where Guru Nanak the founder of the Sikh faith spent the last 18 years of his life—in District Narowal without visas. Pilgrims would 165 166 Humanity amidst Insanity cross over via a bridge or by rail as there was a railway line. After 1965, this bridge was destroyed and crossing over without a visa became unthinkable, though the Pakistani government has now very graciously given consent for Indian Sikh pilgrims to cross over without a visa as a result of efforts by religious activists on both sides of the Wagah border. It may not be incorrect to say that 1965 and 1971 redefined the relationship between the two countries. If one were to look at some of the important symbols to which people on both sides can relate, the first clear symbol is that of watan The views of many of those interviewed. It is interesting to note for example that whenever a delegation or group of people goes from either side, many a time people drive miles to check whether anyone from their home town or ancestral home is part of the delegation18. This plays an important role in building up relationships. Other important symbols apart from that of ‘watan’ which individuals can relate to on both sides, are religious shrines. For example, Muslims have deep attachment for Sufi shrines in India, Sikhs have immense attachment for their religious shrines in Pakistan and Hindus too have attachment with religious shrines like Katasraj. While many people developed biases against a community or language many became partial and language is an important symbol for understanding the other side. The next point to be dealt with is whether those who suffered eschew each other more. While there is Research no clear answer to this since many times to be politically correct individuals do not express their clear views. While some who suffer can not overcome biases easily a lot of them realize that just as they suffered so did individuals suffer on the other side. It depends to a large degree on an individuals own attitude and may be to some degree on education. For example, Malwinderjit Singh Waraich lost his father, Indira Kathpalia lost her grand father, but they realized that the individuals who indulged in crimes did not represent a community as a whole. Finally, the answer to the question of whether individuals have been able to keep up their friendships or not depends upon various factors and again has no single answer. It depends on whether they have been able to visit Pakistan or vice-versa, second whether any of their relatives or individuals from their towns have visited either side. It also depends upon the pre-partition bonds and in case, members of families got separated or there are relationships across communities. Prepartition friendships and tribal bondings have a major role to play in the links kept between individuals on both sides of the divide19. Apart from these other issues the other important factor in keeping people in touch is weddings on both sides of the divide, where old friends meet up and in many cases new friendships blossom. 167 168 Humanity amidst Insanity References: 1. Som Anand. 2. Indira Kathpalia was of the firm opinion that while there were certain restrictions especially with regard to food this had no bearing on the ultimate partition, similar views were expressed by many others on the Indian and Pakistani side. 3. Daily Times “Punjabi Identities before the Punjab’s partition” June 20, 2006, Ishtiaq Ahmed. 4. See Ibid. 5. Interview with Brigadier SS Chowdhary. 6. Interview with Pran Nevile. 7. For quote from Somnath Anand’s book see, The Daily Times “ Punjabi Identities before Partition”, June 20th 2006, Ishtiq Ahmed. 8. Interview with Dr. Renuka Singh. 9. Interview with Ashish Nandy. 10. Interview with Mirza Nasir-Ud-Din. 11. Interview with Indira Kathpalia and Oona Hiremath. 12. While the Namberdar of Rangpuri a Sikh dominated village was a Muslim, the Sarpanch of Laddewala Warraich a Muslim majority village was a Sikh. 13. This fact emerged from nearly every interview we took on either side. 14. Interview with Reetinder Singh Bhinder. 15. Response to questionairre sent to Yasmin Khan. 16. Interview with Rajinder Nath Chibber, Chandigarh. 17. See Neel Kamal Puri “The Outsider” Seminar No. 567, November 2006, source: http://www.india-seminar.com/ 2006/567.htm. 18. Interview with Joginder Singh Kohli, Avtar Singh. 19. Interviews with Warraich, Hundal, Reetinder Singh Bhinder. 4 Looking Forward B efore concluding the book, we thought it would be important to give some recommendations which may be important for ensuring that we learn from the tragedies of the past and also ensure that divisive forces which always create frictions fail in their attempts. We would also like to make it clear that many individuals and organizations have been working sincerely to get these recommendations implemented. Some efforts have been successful and others have not. We have also tried to come up with some fresh recommendations. The first recommendation we would like to make is that there should be more literature, movies and media coverage on the positive episodes during partition. In fact, apart from being mere historic events, positive episodes of the past should help us in cementing a harmonious future relationship. Dr Hasan Askari Rizvi correctly states that1: Thousands of people were killed in the communal frenzy that accompanied the partition of British India and establishment of independent India and 170 Humanity amidst Insanity Pakistan. However, there is a need to acknowledge that in such an environment of barbarianism there were people who helped and protected the followers of other religions. They rose above fanaticism and bigotry and served humanity. Their courageous deeds should be recognized to reinforce our faith in goodness of mankind and love of humanity. Their noble deeds should be an inspiration for building the bridges of cooperation and friendship across the territorial boundaries of India and Pakistan. The governments and people of India and Pakistan should help each other for addressing poverty, underdevelopment and social inequities as well as strengthen mutual trust and confidence. It is very important to bring these episodes out as the generation of partition survivors is beginning to fade. We were fortunate that we could interview a reasonable number of partition survivors—both who had positive experiences and those who did not— ourselves. But, it is important that survivors like them be treated as a valuable store-house of information and that their experiences be documented properly as after a few years many if not all may not be there to provide insights. If those with positive experiences are not interviewed, only one side of the partition story will emerge stronger— the negative one. For generations to come, the positive side of partition will be like an untold story. This would be unfortunate since a good number of individuals did save members from other communities—while partition Looking Forward literature and stories have only emphasized the cruel killings, rape and loot. Apart from this, certain stories like that of Fameeda Bano’s—whose husband took Sikh girls along with him during partition to keep his word with his friend and then saw to it that they safely reached their home in Amritsar—clearly shows that the South Asian concept of honour is not only restricted to badla but zubaan or promise is an important component of ‘honour’. Similarly, while religious priests are blamed for bigotry, their role in saving innocents especially women in religious shrines needs to be talked about more to distinguish between true faith and bigotry. While such stories may not totally dispel false notions of religious fanaticism they will definitely help in bringing about a re-think in the minds of religious bigots who have thrived on hatred. The second recommendation we would like to make is to have a memorial-cum-museum at the Wagah Border. This memorial should commemorate the victims of partition with the names of individuals who rescued individuals from other communities. In no way, should the museum/memorial aim to foster hatred it should instead be a reminder of the past and a warning for the future. Making the pitch for such a partition memorial/ museum, by talking about a similar Jewish museum in New York—Museum of Jewish Heritage—Himmat Singh Gill rightly points out how such museums do not promote hatred but on the contrary help in creating a positive atmosphere whereby Jews have begun to talk of reconciliation2: The Jewish museum is actually a living memorial to the history, tradition, resilience and lasting memory of the enterprising people. Each nook and 171 172 Humanity amidst Insanity corner within these walls mirror the vitality, hope and will to achieve, of a strong-willed race that never gives in. And while always remembering the past, the Jews never allow it to cloud their future dawns of prosperity and success. Fortunately, the idea of a memorial at Wagah has been endorsed by many organizations. Amongst them are the Hind-Pak Dosti Manch and the South Asian Free Media Association which since 2003 (the year the peace process began ) have been recommending the idea of such a memorial commemorating those who died during partition3. The Jati Umra Indo-Pak Pariwar Milap Charity Trust, headed now by Colonel Himmat Singh Gill himself, recommended,4 ‘To set up a memorial on “no man’s land” at Wagah-Attari commemorating lakhs of Hindus, Sikhs and Muslims who died in the biggest migration of mankind, ever seen in the world at the time of Partition’. This museum cum memorial can be set up in any form on either side or on no man’s land but it is important to have it. It is also important to name those individuals who risked their lives to save the lives of individuals from other communities. Episodes where religious shrines were used to save members of other communities should also be mentioned so that for generations to come, there is a record of the unknown side of partition. Organizations like SAFMA (South Asian Free Media Association) have also been recommending a peace Looking Forward park, where it is possible for citizens to freely interact without any encumberance5. Third, while the demand for visa-free travel for individuals over a certain age has now become a cliché, it is extremely important and not enough has been done on the ground to actually ease the visa regime. While those from the partition generation have built biases, it should not be forgotten that they are the only ones who also have attachment with the other side of the Wagah as it is their watan. For the present generation, even those who do not have biases, Pakistan is another country and vice-versa. While for these survivors, Pakistan is their former home. This is all the more in the case of Punjabis, in whose case it has been rightly said that: Those Punjabis who went from what became Pakistan to India in 1947 – a generation that is fading – can never forget their origins, their homes, their friends, their childhood, their school. This is true of those from Pakistan who moved over from what became India6. One individual who has been vociferous about this demand and steadfastly committed to it is the famous writer Pran Nevile—who has been demanding visa-free travel for people over the age of 65 Recently, Mr. Tarlochan Singh, an Indian MP born in Pakistani Punjab also emphatically pitched in for easing out visa procedures for all those born before 19477: The government of India may allow every Pakistan national born before 1947 in the present territory of India to visit his or her ancestral place. Such persons may be allowed a temporary permit of a few days to bring their children along 173 174 Humanity amidst Insanity with them. The pre-partition generation was fast fading away and they have a desire to visit their ancestral homes. Similarly, the Pakistan government should be requested to reciprocate for all Hindus and Sikhs born before Independence in this regard. On the Pakistani side, Mian Nawaz Sharif leader of the PML (N), one of the alliance partners of the ruling PPP government, has recently stated in no uncertain terms that Pakistan should allow visa-free entry of Indians into Pakistan, even if India does not do so8. From our research and interviews one point clearly emerges that this free interaction is all the more necessary for two sets of people. Firstly, for those from separated families. The Jati Umra Indo-Pak Parivar Milap Trust and the Sant Mian Mir International Foundation have done yeoman’s service to this cause and have been able to make possible meeting between quite a few members from separated families. In 1998, when the Jati Umra Indo-Pak Parivar Milap Trust delegation headed by Colonel Himmat Singh Gill visited Pakistan, Gurmohinder Singh (born Mahan Ali) who converted to Sikhism during partition met his elder sister Jano. Then in 2000 the trust visited Pakistan and the following could meet their relative9: Gurnam Kaur (nee Khurshida Bai), met her brother, Allah Rakha; Diwan Singh (earlier Deen Mohammed) met his brother, Nabi Baksh; Sardar Ali met his aged father, Gama and Sardar Ali’s wife, Natiya, met her brother, Saraj Khan. To make interaction easier it is important not only Looking Forward to ease the visa procedures, but also to issue more visas at Karachi and Lahore on the Pakistani side and Amritsar and UP on the Indian side. There are a number of separated Muslim families with some part of the family in Karachi and some in UP. Similarly, apart from the average Punjabi who is interested in interaction with their Punjabi brethren across the Wagah, there are many individuals who got separated from their family members and converted on both sides. A good illustration is Pritam Singh Hundal whose aunt and her family stayed on in Pakistan. There are others like Malwinderjit Singh Waraich and the Bhinders who did not get separated from their immediate families but have Muslim cousins. It would make much more sense to issue visas at Amritsar for Punjabis rather than them traveling all the way to Delhi. Similarly, on the Pakistani side it would make more sense to issue visas at Lahore and Karachi rather than individuals travelling all the way to Islamabad. In fact, one of the reasons for CBM’s failing is the unimaginative and redundant visa regime bereft of any compassion whatsoever. The second set of people for whom the visa regime needs to be relaxed is those rescued or those who rescued members of another community. All such people should be put in touch with those families to revive their old memories. This will go on to strengthen the ‘movement for reconciliation’ and help in breaking the one-sided interpretation and understanding of partition. The next point is that the distortion of history should be checked. It has been rightly stated that: Historical facts in the textbooks of both countries has been distorted with the passage of time after partition by people with vested interests. These persons have 175 176 Humanity amidst Insanity poisoned the minds of new generations and have presented the villains as heroes. There is an urgent need to remove these distorted facts, which have caused a rift among citizens of the two countries10. While it is a positive step to bring about changes in the curriculum, it is also important to highlight episodes like those discussed in this book. Currently textbooks and other important literature focuses too much on the negative side of the partition. It is important to highlight instances where members of a religious community were given shelter in religious shrines of another community. It is also important to give an impetus to composite cultures for countering the religious divide across both countries. Composite cultures like Sufism, Punjabiat and the Sindhi culture need to be given a fillip. It must be mentioned that it is these similarities which have played an important role in acting as a bridge between the two countries even during the worst of times. The misconception on both sides that the problem of religion is an insurmountable one and can only be tackled by such cultures11. We have always looked back to the negative side of 1947, not to learn from mistakes of the past but to ensure that those mistakes are committed again and again and the religious hatred never dies down. Hopefully a look at some of the silver linings of 1947 will not only change our opinions but also teach us a lesson of humanity. The time has come for us now to look to 2047 with an open mind rather than approaching it with the biases of 1947. Looking Forward Journey to Pakistan My first memory shaped me, continues to inform me, and I share it with an entire subcontinent. A small boy in a crowded train compartment bathed in dim yellow light motionless at night stranded in the killing fields of the Punjab My parents were escaping with me from Delhi on that slow train in that hot summer and heading for Karachi to a new country and a new destiny My mother had insisted my father not take the previous train; her woman’s intuition was right – everyone on that train was slaughtered 177 178 Humanity amidst Insanity except, of course, the engine driver both sides were careful to let him live and I was not too young to feel the searing heat of the irrational hatred and anger around me and what it said of the desperate need to love and be loved And I am always that boy – slightly bewildered and lost but always wide-eyed with curiosity at the colors and peoples of the world passing around me and always hopeful because I know some higher power looks over me. Looking Forward Interviews on Indian side Aridaman Singh Dhillon, Amritsar Avtar Singh, Ludhiana, February 28th 2008, Businessman belonging to Rangpur Village, Tehsil Khushab, District Sargodha Brigadier SS Chowdhary, Chandigarh, Retired Army Officer and rescuer of a Muslim convoy member of the Punjab Boundary Force, belongs originally to Kahuta Tehsil Harbhajan Singh, New Delhi, March 17th 2008 Indira Kathpalia, New Delhi, 16th February 2008 Jaspal Singh, Amritsar on 26th January, 2008 Joginder Singh Kohli, Amritsar, 27th January, Businessman who belongs to Gah and class mate of Dr Manmohan Singh, Prime Minister of India Oona Hiremath, New Delhi, 12th April 2008 Malwinderjit Singh Waraich, 19th January, 2008 Chandigarh Pritam Singh Hundal, Retired Government official and Member of the Jati Umra Indo-Pak Parivar Milap Trust, 7th February 2008 Raghuvendra Tanwar, 1st February 2008 Dr Renuka Singh, Professor of at Jawahar Lal Nehru University, New Delhi Dr Santokh Singh, Amritsar on 26th January, 2008 Others who provided valuable inputs: Ashis Nandy, Partition scholar and Fellow CSDS, New Delhi, February 18th 2008 179 180 Humanity amidst Insanity Balwinder Singh, Indian Police Officer and son of Sardar Pratap Singh Bajaj, a businessman who managed to safely escape from his village near Sargodha. Interestingly, the school set up by Partap Singh Bajaj still exists in Farooqa. Balwinder Singh came to know about this during a visit to Pakistan where he met a senior government functionary who told him about the school. Mrs Prabhjot Kaur, Punjabi writer Pran Nevile, writer and ex-Diplomat. Nevile belongs to Lahore and is an authority on Lahore having written a number of books on Lahore. Rajindar Nath Chibbar, Advocate of Punjab and Haryana High Court. Reetinder Singh Bhinder, Ludhiana Rupinder Singh Bhinder, Chandigarh Satnam Singh Manak, Coordinator SAFMA, Indian Punjab Chapter and Member of the National Executive, SAFMA, Indian Chapter Interviews in Pakistan Ahmad Salim, writes his father save shelter to a seifali Awais Sheikh, Peace Active and Advocate Chutal Khan, Farmer received by Sikh Family Dr Asif, Malik Umer Farooq Khan Mirza Nasir-Ud Din Rana Ameer Khan Shaukat Ali Awan, Professor Refer Taj Bibi Looking Forward Other valuable inputs Arshad Mughal Chaudhry Muhammed Ashraf, Retired Civil Servant of Pakistan Hassan Askari Rizvi, Political and Defence Analyst Mubarik Ali, Pakistani Historian Rana Wasay Khan The questionnaires that were employed in interviewing the survivors from both sides were prepared by Ian Talbot. References: 1. Interview with Hassan Askari Rizvi. 2. The Tribune “For a Memorial to Partition: History must not be ignored” January 3, 2005, Himmat Singh Gill. 3. Interview with Mr. Satnam Singh Manak. 4. The Tribune “Memorial mooted on no-man’s land” May 5 2000. 5. The Tribune “ Candlelight vigil preaches peace” August 16, 2003. 6. Khalid Hasan. 7. The Tribune “ Functions in countries visted by Guru Nanak”, March 27, 2008, Ajay Banerjee. 8. The News “ Can India, Pakistan establish ‘visa free’ regime? April 7 2008, Qudssia Akhlaque & Muhammad Saleh Zaafir. 9. The Tribune “ They will never forget the dawn of May 2”, May 2, 2000. 10. The Tribune “ Need to correct historical distortions: Zaman” December 19, 2004. 11. See Maini, TS “South Asian Cooperation and the Role of the Punjabs”, also see hsan, A “ The Indus Saga”. 181 Bibliography Som Anand, Lahore: Portrait of a Lost City, (Lahore; Vanguard Books, 1998) \ by Baldwin, Sharma Singh “What the Body Remembers” Bhalla, A., Partition Dialogues: Memories of a Lost Home, New Delhi: Oxford University Press, 2006. Butalia, U The Other Side of Silence: Voices from the Partition of India, London: Hurst and Company, 2000. 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Chowdhary Fameeda Bano Rana Ameer Khan (left) with a friend Raghuvendra Tanwar Dr. Asif Nisar Khursheeda Bibi with her husband Nayamat Ali Professor Rafique Muhammad Ahmed Salim Aridaman Singh Dhillon Shaukat Ali Awan Mirza Nasir-ud-din