Skip to main content

 

Stories Behind the Stories

23rd March is round the corner.  There will be a thrilling display by the Armed Forces, wreaths will be placed on the Quaid’s tomb, Civil wards will be announced. It commemorates a turning point in the quest for Pakistan. The national narrative then skips forward seven years to 1947 and the raising of the Pakistan flag on 14th August.

But 23rd March was so much more than a proclamation for a separate homeland. Its enormity can only be understood in the context of that time and the weaving together of many stories.  The events before and after that date establish its true significance. 

Although the colonization of India began earnestly in the 18th century, it took another 100 years before it officially became part of the British Empire in 1857. It took another 60 years for the Indians to transform from a subjugated people to rebels, determined to overthrow the British yoke. It was not a single rebellion as in 1857, but a series of negotiations, interspersed with actions of non-cooperation, resignations, protests, public meetings, outspoken journalism, imprisonments, and back to negotiations. It may sound like the present political climate, but when one considers  the full force of British power, with its psychological manipulations, its carefully implemented authoritarian grandeur, its endless  laws enacted to create what was called a steel frame, its divide and rule policy, the courage of a people to stand up for freedom becomes quite remarkable.      

A side story of 23rd March was the gathering on the next day, of 3000 women of the Women’s Wing of the Muslim league from across India, at the Habibia Hall of Islamia College Lahore . The president was Begum Muhammad Ali Jauhar, the only woman in the working committee that finalized the Lahore Resolution, and the first person to use the term Pakistan Resolution.  Women played an important role in the Freedom movement.

Jinnah had appealed to the women to spread the message of the League in every home. A young student, Zari Sarfaraz, helped set up the Frontier Women’s Muslim League in Mardan and organized the Women’s Muslim League National Guards. Many others such as Salma Tassaduq Hussain, Jahan Ara Shahnawaz, Lady Abdullah Haroon Shaista Ikramullah, Fatima Begum and many more, worked tirelessly for freedom.  Women burnt imported cloth and chose to wear Khadi. In 1946, a 14 year old Fatima Sughra, climbed up the Civil Secretariat in Lahore to pull down the Union Jack and replace it with the green flag of the Muslim League.

Another important context for 23rd March 1940, was Britain’s declaration of war with Germany just six months earlier. Children in Britain were being sent to safer locations, 400,000 pets were euthanized, and food rationing had begun. In another six months London would be intensely bombed in what came to be known as the Blitz. A difficult time at home and dismay at losing India, the source of much needed finances and Indian troops. Congress would only consider fighting alongside British forces if freedom was guaranteed after the war.

Within the British administration there was considerable conflict. The diaries of Major-General Shahid Hamid, personal secretary to the Commander in Chief of India Sir Claude Auchinleck, from 1946-47, is a fascinating behind the scenes insight.  A letter written in 1925 by a British Civil servant in India to his counterpart in Britain, found its way to the Comrade offices. It is full of scathing disdain for the viceroys and politicians.  Of Morley he writes “Little did he dream that it was not his vision but ours, and that he was seeing only that which we wanted him to see”. Civil servants are “a continuous government, soulless as a machine that has discovered the secret of perpetual motion.” It did not matter who is King.  Civil servants are the “Men on the Spot”. “Segregation of the communities was our policy”. He boasts of neutralizing Gandhi and Tilak, but the government was flummoxed by the Ali Brothers and their Khilafat movement “These ruffians, turned the law-court into a playhouse where a farce is staged, and yet drew tears as easily as they raised a laugh”. Despite imprisonment, “these jack in the boxe s are up again the moment the lid is lifted”.  They are“ like their own Hussain at Kerbala who died with his seventy odd followers pitted against thousands, but sword in hand”. 

 

The visual story of the partition itself has become a single story imprinted on our minds through the photographs of Margaret Bourke White for Life Magazine. They were taken in Punjab, where 80% of migrations took place. Photographer, Faustin Elmer Chaudhry, documented events from the Lahore Resolution onwards to the Zia ul Haq Era, giving a much more coherent story of the making of Pakistan,  but remains to be properly acknowledged.

 

As the film producer Robert Evans says “There are three sides to every story: Your side, my side, and the truth. And no one is lying.”

 

 

Durriya Kazi

March 14, 2022

Karachi

 durriyakazi1918@gmail.com

 

 

 

Comments

Popular posts from this blog

https://theconversation.com/at-once-silent-and-eloquent-a-glimpse-of-pakistani-visual-poetry-70544 ‘At once silent and eloquent’: a glimpse of Pakistani visual poetry February 13, 2017 6.55pm AEDT Author Durriya Kazi Head of department Visual Studies, University of Karachi Disclosure statement Durriya Kazi does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond the academic appointment above. Partners View all partners Republish this article Republish our articles for free, online or in print, under Creative Commons licence. Rickshaw poetry in Pakistan.  D.Kazi ,  CC BY-NC-ND   Email   Twitter 33   Facebook 239   LinkedIn 1  Print Whose mischief created a world of beseechers? Each petitioner is seen wearing a garment of paper This line from the famous Mughul poet  Ghalib ...
    Hidden Influencers   Socializing the young to uphold collective values and behaviour was once the responsibility of a family or tribe . While some communities still preserve traditional customs, such as the Pashtunwali code of hospitality in Afghanistan and North Pakistan, today that mantle has been wrested by the machinery of public communication – newspapers, television, cinema and social media. Our personal memories and impressions are interrupted by external influencers who tell us what to think and how to behave. In a consumer driven society, with its dizzying messages, it is easier to be told what to think as we silence our individuality with social inertia.   While history is full of individuals such as Abdullah  ibn Saba ' and Peter the Hermit,   who managed single handedly to create revolts or lead nations to war, today s ophisticated specialist organizations have stepped in. They manipulate our desires and fears using algorithms and ...

Decorated Trucks of Pakistan

International Institute for Asian Studies / Association for Asian Studies / Asia Committee, European Science Foundation First International Convention of Asia Scholars Leeuenhorst Conference Centre, Noordwijkerhout , Netherlands , 25-28 June, 1998 Panel: “ Shaking the Tree: New Approaches to Asian Art” / Session: Decorated Transport Decorated Trucks of Pakistan Durriya Kazi June 1998. Karachi Meaning is always in process, what has been called “a momentary stop in a continuing flow of interpretations of interpretations”. This paper pauses at some facts and some observations about decorated trucks of Pakistan , a subject that has elicited tantalisingly few studies. Pakistan is often presented geographically and thus historically as the corridor of land between the mountain passes that separated the near East from the plains of India . Less mentioned and more significant is its identity as the valley of the River Indus which has historically ...