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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Discussions
Sikh History & Heritage
Agony Of Women During The Partition
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<blockquote data-quote="spnadmin" data-source="post: 192336" data-attributes="member: 35"><p><a href="http://tribune.com.pk/story/619750/agony-of-women-during-partition/" target="_blank">http://tribune.com.pk/story/619750/agony-of-women-during-partition/</a></p><p></p><p>RAWALPINDI: From an early age, students are taught the basic aspects of the Partition of India more like a chronicle of events, inevitably leading to the vivisection of the subcontinent, without any heed to the true power dynamics and politics behind the conflict and its outcome. The publicly available history of Partition had left some serious questions in my mind which needed to be addressed. My doubts were due to the fact that I had been told completely different versions based on personal experiences by elders who were actual witnesses to the painful drama as compared with official versions recorded in textbooks. From a sociological perspective, no aspect is as vital as the catastrophic impact in the lives of people who endured massacres and rape, witnessed the slaughter of other communities and saw forced migrations en masse.</p><p></p><p>To discover the truth, I interviewed senior citizens from various locations in Rawalpindi and its suburbs where violence was widespread during Partition. As a part of that study, I visited Thoha Khalsa, a village of Kahuta, for four consecutive days earlier this year. This village is located southeast of Rawalpindi, and was home to a very large community of Sikhs before Partition.</p><p></p><p>I have recorded four stories as narrated by the local residents of Thoha Khalsa who witnessed the tragic incidents of that time. Later, with the help of my two Delhi-based friends, Gurpreet Singh Anand and Raj Aryan, I recorded an online interview of Bir Bahadur Singh, who left the village during the disturbances from 6-13 March 1947. No Sikh or Hindu remained in the village after the March 1947 rioting, except one girl, Phagwant Kaur, who was married to a local Muslim resident of the village and had converted to Islam.</p><p></p><p>There are many incidents of honour killing of women in partition stories. Muhammad Aslam witnessed Sikh women jumping into a well to take their own lives. Here is an excerpt from his interview:</p><p></p><p>“I am originally from Thoha Khalsa; I was 16-year-old in 1947. We were living peacefully in the village. People were very friendly and co-operative. Sikhs were very rich people as they ran the shops and had thriving businesses. They often helped us on money matters. I used to visit Darshan Singh’s house quite often. On the evening of March 6, Muslim mobs from the surrounding villages entered Thoha Khalsa and gave ultimatums to the Sikhs to convert. On that evening, the impact of their presence was negligible due to the lateness of the hour but the actual clashes started the next morning, when their numbers swelled to some thousands. After resisting for three days, the Sikhs hoisted white flags from their havelis. They had only acted in self-defence. But when defeat and dishonour was imminent, Sikh men started killing their own women. I still remember when Bhansa Singh killed his wife with tears in his eyes. They all gathered in the central haveli of Sant Gulab Singh. In the span of some hours, I witnessed the deaths of almost 25 women. It was such a horrible scene. For six days, the whole village witnessed orchestrated looting and killing. While their men fought, the Sikh women started gathering near a well around the garden. It was almost after noon, and I watched from nearby with two of my friends. Some of the women held their children in their arms. They sobbed desperately as they jumped into the well. In about half an hour, the well was full of bodies. I went closer and realised that those who were on top were trying to submerge their heads. No space remained. A few came up and jumped again. It was a terrible scene. They were determined to die rather than sacrifice their honour. In one week, all the remaining Sikhs and Hindus were compelled to leave their native place.”</p><p></p><p>Haroon Janjua</p><p></p><p>Published in The Express Tribune, October 20th, 2013.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 192336, member: 35"] [url]http://tribune.com.pk/story/619750/agony-of-women-during-partition/[/url] RAWALPINDI: From an early age, students are taught the basic aspects of the Partition of India more like a chronicle of events, inevitably leading to the vivisection of the subcontinent, without any heed to the true power dynamics and politics behind the conflict and its outcome. The publicly available history of Partition had left some serious questions in my mind which needed to be addressed. My doubts were due to the fact that I had been told completely different versions based on personal experiences by elders who were actual witnesses to the painful drama as compared with official versions recorded in textbooks. From a sociological perspective, no aspect is as vital as the catastrophic impact in the lives of people who endured massacres and rape, witnessed the slaughter of other communities and saw forced migrations en masse. To discover the truth, I interviewed senior citizens from various locations in Rawalpindi and its suburbs where violence was widespread during Partition. As a part of that study, I visited Thoha Khalsa, a village of Kahuta, for four consecutive days earlier this year. This village is located southeast of Rawalpindi, and was home to a very large community of Sikhs before Partition. I have recorded four stories as narrated by the local residents of Thoha Khalsa who witnessed the tragic incidents of that time. Later, with the help of my two Delhi-based friends, Gurpreet Singh Anand and Raj Aryan, I recorded an online interview of Bir Bahadur Singh, who left the village during the disturbances from 6-13 March 1947. No Sikh or Hindu remained in the village after the March 1947 rioting, except one girl, Phagwant Kaur, who was married to a local Muslim resident of the village and had converted to Islam. There are many incidents of honour killing of women in partition stories. Muhammad Aslam witnessed Sikh women jumping into a well to take their own lives. Here is an excerpt from his interview: “I am originally from Thoha Khalsa; I was 16-year-old in 1947. We were living peacefully in the village. People were very friendly and co-operative. Sikhs were very rich people as they ran the shops and had thriving businesses. They often helped us on money matters. I used to visit Darshan Singh’s house quite often. On the evening of March 6, Muslim mobs from the surrounding villages entered Thoha Khalsa and gave ultimatums to the Sikhs to convert. On that evening, the impact of their presence was negligible due to the lateness of the hour but the actual clashes started the next morning, when their numbers swelled to some thousands. After resisting for three days, the Sikhs hoisted white flags from their havelis. They had only acted in self-defence. But when defeat and dishonour was imminent, Sikh men started killing their own women. I still remember when Bhansa Singh killed his wife with tears in his eyes. They all gathered in the central haveli of Sant Gulab Singh. In the span of some hours, I witnessed the deaths of almost 25 women. It was such a horrible scene. For six days, the whole village witnessed orchestrated looting and killing. While their men fought, the Sikh women started gathering near a well around the garden. It was almost after noon, and I watched from nearby with two of my friends. Some of the women held their children in their arms. They sobbed desperately as they jumped into the well. In about half an hour, the well was full of bodies. I went closer and realised that those who were on top were trying to submerge their heads. No space remained. A few came up and jumped again. It was a terrible scene. They were determined to die rather than sacrifice their honour. In one week, all the remaining Sikhs and Hindus were compelled to leave their native place.” Haroon Janjua Published in The Express Tribune, October 20th, 2013. [/QUOTE]
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