{"id":3491,"date":"2018-08-15T05:00:50","date_gmt":"2018-08-15T09:00:50","guid":{"rendered":"https:\/\/blogs.transparent.com\/urdu\/?p=3491"},"modified":"2021-04-11T14:57:11","modified_gmt":"2021-04-11T18:57:11","slug":"punjab-and-pakistan","status":"publish","type":"post","link":"https:\/\/blogs.transparent.com\/urdu\/punjab-and-pakistan\/","title":{"rendered":"Punjab and Pakistan \/ \u0622\u0632\u0627\u062f\u06cc \u0645\u0628\u0627\u0631\u06a9 \u06c1\u0648"},"content":{"rendered":"

With our world today so defined by national boundaries (\u0642\u0648\u0645\u06cc \u0633\u0631\u062d\u062f\u06cc\u06ba\/qaumi sarhaden, fem. pl. noun<\/strong>) that we have come to perceive as rigid and existent from time immemorial, it is difficult to conceive of a time when such boundaries existed only in the imaginations of a few and most people\u2019s lives and perspectives (\u0646\u0638\u0631\u06cc\u06c1\/nazariya, masc.<\/strong>) were not defined by arbitrary designations of border and nationality (\u0642\u0648\u0645\u06cc\u062a\/qaumiyat, fem.<\/strong>). Prior to the Independence (\u0622\u0632\u0627\u062f\u06cc\/aazaadi, fem. noun; \u0622\u0632\u0627\u062f\/free, adj.<\/strong>) of India and Pakistan from British Rule at midnight on the 14th and 15th of August, 1947, the Indian and Pakistani states of Punjab that we now recognize were one broad swath of territory that today, as two distinct states that are part of different countries, still share rich linguistic and cultural elements.<\/p>\n

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The border closing ceremony at the Wagah border; image by Arian Zwegers on Flickr, licensed under CC BY 2.0.<\/p><\/div>\n

Now, as we approach the celebration of the Independence Days of Pakistan and India, on August 14th and 15th, respectively, it may be prudent to reflect on the brutal history (\u062a\u0627\u0631\u06cc\u062e\/taarikh, fem.<\/strong>) that accompanied these days, often greeted with merriment today. It is difficult to conceive of the vast numbers of people who experienced displacement and violence due to Partition (\u062a\u0642\u0633\u06cc\u0645\/taqseem, fem.<\/strong>). Essentially, over 14 million people were displaced according to their religion, which created a refugee catastrophe the likes of which it is difficult to comprehend, even today; people were desperate and terrified, not knowing what would happen from one day to the next, which resulted in widespread violence against people who were once beloved neighbors, but who were now construed as enemies based on a difference in faith (\u0645\u0630\u06c1\u0628\/mazhab, masc.<\/strong>).<\/p>\n

The province of Punjab was particularly vulnerable to such violence and instability as it was home to a mostly Muslim population (\u0622\u0628\u0627\u062f\u06cc\/aabaadi, fem.<\/strong>) in its Western regions and a mostly Sikh and Hindu population in the East; in order to comply with the creation of Pakistan as a majority Muslim state and India as a secular one, Sikhs and Hindus living in the Western (\u0645\u063a\u0631\u0628\u06cc\/magribee, adj.; \u0645\u063a\u0631\u0628\/magrib, noun<\/strong>) regions felt they should migrate to the East to ensure their safety, and the same was true for Muslims living in the Eastern (\u067e\u0648\u0631\u0628\u06cc\/poorbi, adj.; \u067e\u0648\u0631\u0628\/poorab, noun<\/strong>) regions.<\/p>\n

Unfortunately, the governments (\u0633\u0631\u06a9\u0627\u0631\/sarkaar, masc.<\/strong>) of both countries (\u062f\u06cc\u0634\/desh, masc.<\/strong>) were extremely ill-equipped to deal with this massive refugee crisis and the violence that accompanied it, resulting in a chaotic environment in which the rule of law, even if applicable, seemed irrelevant. Later, the eastern part of Punjab, now an Indian state, was further divided into what are now the states of Punjab, Haryana and Himachal Pradesh. Despite the divisions sown amongst people who were once neighbors (\u067e\u0691\u0648\u0633\u06cc\/parosi, masc. and fem.<\/strong>) due to political propaganda and the fear and uncertainty prevalent at the time, culture and language are strong unifiers and are thus capable of crossing even religious (\u0645\u0630\u06c1\u0628\u06cc\/mazhabee<\/strong>) and national boundaries.<\/p>\n

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Image by Umair Khan on Flickr, licensed under CC BY 2.0.<\/p><\/div>\n

Evidence of this can be found today in popular culture, particularly music, such as in the following song, \u201cKi Banu Duniya Da\u201d (\u201cWhat has happened to the world\/What has become of the world?” \/\u00a0\u062f\u0646\u06cc\u0627 \u06a9\u0648 \u06a9\u06cc\u0627 \u06c1\u0648<\/strong>\u0627) that featured on Coke Studio India\u2019s \u201cIndependence day\u201d special, in which the Punjabi singers (\u06af\u0627\u06cc\u06a9\/gaayak, masc.<\/strong>) Gurdas Maan and Diljit Dosanjh bemoan the loss of South Asian traditions in the face of modernity and Westernization, including the hegemony of English as the global lingua franca to the detriment of South Asian languages (\u0632\u0628\u0627\u0646\/zabaan, fem.<\/strong>) like Punjabi, Hindi and Urdu. Interestingly, for this Independence Day special, Maan wrote additional verses to this traditional song (\u06af\u0627\u0646\u0627\/gaanaa, masc.<\/strong>) to express the sense of loss and cultural deterioration that the otherwise-joyous occasion of Independence Day leads one to reflect on.<\/p>\n

Regarding Punjab and Pakistan, he sings that “this deal is not profitable for us,” (\u0633\u0648\u062f\u0627\/saudaa, masc.<\/strong>) referring to “Partition” as a sort of “business deal” that was not beneficial to the people it chiefly impacted: Indians and Pakistanis. He then refers to the Rivers Chenab (\u0686\u0646\u0627\u0628<\/strong>), Ravi (\u0631\u0627\u0648\u06cc<\/strong>) and Sutlej (\u0633\u062a\u0644\u062c<\/strong>) as siblings (\u0628\u06be\u0627\u0674\u06cc \u0628\u06c1\u0646\/bhaai behen<\/strong>), once connected by geography as they traverse the Indian and Pakistani borders, but now separated by political dictates. He sings, “River Chenab often asks her sister River Ravi \/ How is my dear brother River Sutlej?” reflecting not only the division of the landscape but the sense of loss and estrangement felt by close neighbors and friends (\u062f\u0648\u0633\u062a\/dost, masc. and fem.<\/strong>) who, despite their mutual love for one another, were divided along religious lines by Partition. Concluding this section on Partition, the singer laments the fact that the “road to Peshawar is now distant and inaccessible” where previously it had been easier to reach this region. Moreover, he sings that “at the Wagah border \/ I look for those paths that once existed to Lahore, but sadly aren’t there anymore,” again expressing a division of the landscape that materially and negatively affects people’s lives on both sides of the border.<\/p>\n

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A few of the millions displaced by Partition; image by Dr. Ghulam Nabi Kazi on Flickr, licensed under CC BY-SA 2.0.<\/p><\/div>\n

Although this division between the Pakistani and Indian sides of Punjab became law (\u0642\u0627\u0646\u0648\u0646\/qanoon, masc.<\/strong>), it could not stop the flow of culture and communication between remarkably similar people who had once peacefully coexisted. In fact, it is evident today that these two regions, despite national boundaries, cannot be completely separated due to the congruity of culture and language between them. In Pakistan today, about 44.7% of the population identifies as being part of the Punjabi ethnic group and another 48% of the population speaks Punjabi natively, far more than those who claim Urdu as a first or even second language (those who claim Urdu as a first language are at a mere 8%). Clearly, almost half of the population identifies strongly with Punjabi culture and language and that is further in evidence with the fact that many popular Pakistani songs are in Punjabi (such as those featured on Coke Studio Pakistan) and Punjabi is written both in the Gurmukhi script and the Nast’aliq (\u0646\u0633\u062a\u0639\u0644\u06cc\u0642<\/strong>)\u00a0<\/span>script, the same script in which Urdu is written. As we can see here, language and culture are not subject to arbitrary political edicts that dictate national borders but are remarkable travelers (\u0645\u0633\u0627\u0641\u0631\/musaafir, masc.<\/strong>), able to exist in many climes easily as long as the people who speak and practice them remain devoted to preserving them.<\/p>\n