Theme Of Partition In Amrita Pritam's 'The Skeleton'

According to Hinduism the female was created by Brahman as part of the duality in creation, to provide company to men and facilitate procreation, progeny and continuation of family linage. The Vedas suggest that a woman’s primary duty is to help her husband in performing obligatory duties and enable him to continue his family tradition. Her primary duty is to give birth to his children and take care of them. Hinduism is a predominantly male dominated religion. Woman play a secondary role. The situation is gradually changing. It is difficult to draw generalizations about the status of present day Hindu women because of society is complex. In general, life in cities is much different from life in the rural areas. Those who live abroad live in different conditions than those who live in the country. Yet, we have ample indications that women are still subject to many restrictions and disabilities in rural area as well as urban areas. The financial independence of woman and the education levels of the family play an important role in this regard. Women in urban areas face numerous challenges in their professions and personal lives. But overall, life is better for them compared to the past. Love marriage outside of the caste or community are scorned and sometimes the couples are killed or excommunicated by the elders in the family or village. Widows can now have a life of their own and even remarry. They draw a lot of sympathy. But

“When Mr. Pirzada Came to Dine” is a story about the narrator when she was a young girl (ten years old to be exact) named Lilia and her relationship with a Pakistani botanist by the name of Mr. Pirzada. The author, Thumpa Lahiri, focuses heavily on the bond and relationship between Mr. Pirzada and his seven daughters. As the strain placed on that relationship by the conflict in Pakistan. Over all, the feelings of Mr. Pirzada are conveyed through his actions and his dealings and interactions with Lilia.

In the novel, ‘Parvana’, written by Deborah Ellis, the characters experience a diverse amount of changes that greatly affect them. Some extravagant changes that occur include Parvana’s father being arrested, Parvana changes into a boy to work, Parvana and Shauzia dig up bones and then Parvana’s father return home after being arrested by the Taliban. These changes clearly impact Parvana as well as other family members in similar and different ways.

Women in India were unaware of their miserable condition. It is in the post independence period the women’s quest for identity of her own commenced. The 20th century saw the shift from outer to inner sensibilities and no one can better understand a man or woman better a feminine writer. In modern English fiction a number of women novelists have arrived on the literary scene, they have set out making new forays in to the world of women. Nayantara Sahgal being a feminist writer has emphasized in her novels on freedom and a new definition of the New Women. Sahgal’s heroines are well aware of the injustice done to them in their marriage and they come out of this traditional bond.

The dominant idiom of Indian writing today is firmly entrenched in pain, anxiety of displacement, nostalgia, yearning to belong to roots, and so on. Arundhati Roy’s The God of Small Things and Kiran Desai’s The Inheritance of Loss are two such novels that explore the tragedy of man on several levels using different perspectives. Both the novels are about averted culture-clash tragedies, homogeneity vs. heterogeneity, and about Indian sensibilities.

Mrs.Weera is one of the women who worked with Parvana’s Mother in the Afghan Women’s Union. Similarly to the other working females in their once beautiful country, she was forced to leave her job and stay at home. We also notice that she is a very couragous, strong and independent women. She is quite ambititous as well, wanting to create and publish a magazine in this country now corrupted by the opinions of the Taliban. With these charcteristics of leadership and authority, Mrs.Weera helps their amily by giving them someone to look to in a time of need, to know what to do in this crisis. She helps by organizing them, giving them a role to play in ensuring that there will be

Arundhati’s mother was a prominent social activist who founded an independent school and taught Roy normally. Her mother’s teaching gave her the ability to follow her inner voice in her writings. She comment that “When I write, I never re-write a sentence because for me my thoughts and my writing are one thing. It’s like breathing I don’t re-breathe a

Gender inequality is displayed in many countries around the globe. In India, the society begins gendering as soon as a child is born. In most cases, the birth of a daughter is unwelcome but that of a son is celebrated. The boys are brought up bold and outgoing while the girls are expected to be at home and do chores. While the other discriminations like economic or social discriminations are present outside the home, but gender discrimination is present outside and inside households. In a familial setup, the father is the head of the family and decision maker. The mother generally performs the ‘home making’. Even if the woman is employed, she is expected to do the domestic chores, in addition to her job. Even though she earns, she does not have the freedom to plan her salary or decide anything.

Another supported claim that attributes to this idea of inequality and gender relations is the insights from three indigenous scholars living in India, which I had the privilege of looking in depth to their encounters. They were able to infer that female fetuses are often at times killed off and men are always subject to be the dominant figures in societal practices. They have provided insights that advancement in technology has provided a way that women wouldn’t be treated like valueless customers, but rather provide population control incentives such as nation-state prosperity. (Dube, R., Dube, R., & Bhatnagar) This will be a future planning strategy that might undermine well with the current situation of this issue at hand today.

One in four girls in India does not live past puberty due to gendercide, according to The Invisible Girl Project. India is one of the countries with the highest gendercide rates. Although many are aware of the violence against females, the majority does not act against it. Those who do act against it do not succeed because it is a problem incorporated in the roots of societal beliefs. Gendercide has been occurring for centuries in India and continues as a cycle of violence against females. Mass killing of females has been proven to only hurt society. The abortion and elimination of females because of cultural discrimination in India continues the cycle of gendercide.

Pirzada Came to Dine,” Mr. Pirzada’s stay at a girl named Lilia’s house prompts Lilia to take an unprecedented interest in her Indian culture and helps Mr. Pirzada reconnect with his home. At first, when Mr. Pirzada arrives, Lilia is asked if she is “aware of the current situation? Aware of East Pakistan’s fight for sovereignty?” by her father, to which she nods “unaware of the situation.” In response, her father asks angrily “What exactly do they teach you at school?”(26).

In the world today, there are also many countries that consider women to be in a lower social class than men. In fact, on January 22 last year, the Indian Times released this statement: “A kangaroo court last Sunday decided that the victim be raped by 10 men as she had committed a crime by having an affair outside the community. The tribal heads had found that the sin of the 20-year-old can be only undone if she gets raped by 10 tribal men.” Gender inequality is not just seen in India, but also around the world. They are denied any power or any string that ties them to being a valued human life. In Saudi Arabia, women are denied a driver's license. In China, female babies are being killed because of the “one-child” policy and their preference

The articles “Voicing the Feminine Within: A Journey through the Life Narrative of A. Revathi”, Writing a Life Between Gender Lines: Conversations with A.Revathi about her autobiography The Truth About Me: A Hijra Life Story”, Gender Geometry: A Study of A. Revathi’s autobiography The Truth About Me: A Hijra Life Story and the interview Voice of Visibility by NithinMayanth are the only works directly based on Revathi’s autobiography The Truth About Me: A Hijra Life Story, the primary text of this research.

Recent feminist historiography by scholars like Urvashi Butalia has demonstrated that amid Partition, abducting women from the other group turned into a typical approach to shame the Muslim/Hindu/Sikh "other;" the apportionment of ladies from the other group was an approach to influence the collective honor, religious sentiment and the physical propagation of that group. This was the condition of the state after Partition. Nationalist discourse not just developed women as agents of ethnic community and honor; they additionally just valorised the Hindu/Sikh woman who, under danger of assault or kidnapping, conferred suicide and in this way shielded her honor. As obvious in Chand's remark, it was the subjectivity of women who submitted suicide

Official documents have little say about women and children of the Partition as they were viewed as a collective. Earlier reports on the abduction of women only gave the reader the statistics and brief statements that glorified community nationalism rather than the victims itself. Many failed to dwell into the individual trauma of this particular group (Menon & Bhasin, 1998, p.11). Rani’s testimony was significant in that not only it opened us to another outlook from a witness point of view; it also revealed that people who were not physically involved were also affected psychologically. This was also the only part in the testimony where Rani displayed sympathy and grievance. Her sensitivity and deep connection with these victims correlated with age and gender. Her emphasis on the words ‘young’ and ‘girl’ throughout her testimony evoked our sense of disbelief that people would do such inhumane things to each other (cited in Butalia, 2000, p.271). Her hesitant manner, evident