Train to Pakistan
First edition
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| Author | Khushwant Singh |
|---|---|
| Country | India |
| Language | English |
| Genre | Historical novel |
| Publisher | Chatto & Windus |
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Publication date
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1956 |
| Media type | Print (Hardback & Paperback) |
| Pages | 181 |
| ISBN | (reissue) |
Train To Pakistan is a historical novel by Khushwant Singh, published in 1956. It recounts the Partition of India in August 1947. Instead of depicting the Partition in terms of only the political events surrounding it, Singh digs into a deep local focus, providing a human dimension which brings to the event a sense of reality, horror, and believability.
In a relatively short book,the reader gets to know a lot of characters in detail. Examination of the varied groups of people not only increases cultural and social understanding of that time and place, but also shows that the blame could not be placed on any one group; all were responsible.
Mano Majra, the fictional village on the border of Pakistan and India in which the story takes place, is predominantly Muslim and Sikh. Singh shows how they lived in a bubble, surrounded by mobs of Muslims who hate Sikhs and mobs of Sikhs who hate Muslims, while in the village they had always lived together peacefully. Villagers were in the dark about happenings of larger scope than the village outskirts, gaining much of their information through rumor and word of mouth. This made them especially susceptible to outside views. Upon learning that the government was planning to transport Muslims from Mano Majra to Pakistan the next day for their safety, one Muslim said, “What have we to do with Pakistan? We were born here. So were our ancestors. We have lived amongst [Sikhs] as brothers” (126). After the Muslims leave to a refugee camp from where they will eventually go to Pakistan, a group of religious agitators comes to Mano Majra and instills in the local Sikhs a hatred for Muslims and convinces a local gang to attempt mass murder as the Muslims leave on their train to Pakistan.
If groups of people are examined on a closer level than their religious attachments, a more detailed social structure emerges. Government officials were corrupt, manipulative of villagers, and could arrest anyone they chose for any reason, more often than not for their own benefit. They did just enough in terms of dealing with the dispute so that nobody could say that they did not do anything. The law enforcement was completely at the whim of the local government, meaning that in practice, there was no law. Also, small amounts of educated people trickled in and out of villages, trying to instill in people democratic, communist, or other western ideologies, though the common people were turned off and confused by their unorthodoxy. When one such educated man was speaking to a villager about freedom, the villager explained,
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