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crackingindia_lecture4_3-17-2017.pptx

Bapsi Sidhwa’s Cracking India

1947 Partition

Lecture 3: chapter 23-end

Essay #2 Due 3/31/2017

Essay #2: Film Versus Novel: In 1000-1200 words, compare and contrast Bapsi Sidhwa’s Cracking India with Deepa Mehta’s film adaptation, 1947 Earth. You can discuss the themes of child narrative, war and conflict, gender and violence, masculinity and violence, and so on.

Times new roman, 12, double space

Please make sure your thesis is present at the beginning of your essay and clearly states your argument and the supporting evidence you will be discussing throughout your paper.

Review my comments from your first essay and feel free to ask questions. I am happy to give a 100 but if its earned: strong, clear thesis with good supporting evidence, properly formatted long-in text quotations following MLA 8th edition.

Because of the snow day, we will watch the film today and Monday. I will introduce the new novel to you on Monday. Please complete the assigned reading for Monday either way. We will be reading De Niro’s Game that focuses on the civil war in Lebanon.

Ayah’s Adbuction

Page 191-195

Lenny’s betrayal: “Something strange happened then. The whole disorderly melee dissolved and consolidated into a single face. The face, amber eyed, spread before me: hypnotic, reassuring, blotting out of the ugly frightening crowd. Ice candy’s versatile face transformed into a savior’s in our hour of need (193)

Ice candy man is crouched before me. “Don’t be scared, Lenny baby,” he says. “I’m here.” And putting his arms around me he whispers, so that only I can hear: “I’ll protect Ayah with my life. You know I will…I know she’s here. Where is she?” (194)

Ayah’s Abduction

They drag Ayah out. They drag her by her arms stretched taut, and her bare feet – that want to move backwards –are forced forward instead. Her lips are drawn away from her teeth, and the resisting curve of her throat opens her mouth like the dead child’s screamless mouth…the men drag her in grotesque strides to the cart and their harsh hands, supporting her with careless intimacy…I am the monkey-man’s preforming monkey…the last thing I noticed was Ayah, her mouth slack and piteously gaping her disheveled hair flying into her kidnapper’s faces, staring at us as if she wanted to leave behind her wide-open and terrified eyes. (195)

Ayah’s Rape vs. Ranna’s Story

The text's silence about Ayah's story, moreover, has other ramifications. The rape of Ayah—absent and untold—occurs structurally at the center of the text, the point from which the narrative separates Lenny (in every way) from her erstwhile double. In fact, upon her disappearance, it shifts unexpectedly to a segment entitled "Ranna's Story." Ranna, a Muslim village boy and Lenny's cook's great-grandson, arrives suddenly to give his harrowing account of his escape from the mass violence perpetrated upon his family by Sikhs. While perhaps the most graphic section of the novel, it is structurally set aside from the main narrative. The only part of the novel not told in Lenny's voice, this oddly juxtaposed, artistically awkward device bespeaks a desire perhaps to bring in the horror in some other way, but not to bring it too close. Ranna and his lost women relatives appear briefly only to vanish quickly from the main narrative, as if their only function was to substitute for what happened to Ayah, who substitutes for Lenny. Interestingly, Lenny acquires another "ayah," who is a lower-class peasant Muslim woman in turn a victim from the other side. While the narrative's inclusion of Hamida here suggests an impulse to render equally the violence enacted upon Muslim women too, it does not attempt to grant her even the agency or centrality given to Ranna. Moreover, it solidifies the illusion that rape is a lower-class affair and serves to enhance the rehabilitatory generosity of the family that takes her in.

Rape and Abduction

It may be said in defense that Sidhwa's effort is precisely to mark the real silence that still haunts the violence of Partition and to represent the reality where such women were silent, and continue to be so. Even survivors' accounts such as those included by Butalia and Menon and Bhasin describe murder but do not acknowledge rape. Indeed, many rape victims may not wish to speak of the rape precisely as a strategy of survival, in order to put it behind them.3

Menon and Bashin

“the material, symbolic, and political significance of the abduction of women was not lost either on the women themselves and their families, on their communities, or on leaders and governments. As a retaliatory measure, it was simultaneously an assertion of identity and a humiliation of the rival community through the appropriation of its women. When accompanied by forcible conversion and marriage, it could be counted upon to outrage both, family and community honour and religious sentiments. The fear of abduction or falling into heads of the enemy compelled hundreds of women to take their own lives, equal numbers were killed by their own families and literally thousands of others to carry packets of poisons on their persons in the eventuality that they might be captured. Any many committed suicide after they were released by their captors for having been thus ‘used’ and polluted” (WS-3)

Ranna’s Story

Page 223

What is his importance?

Since his presence is to be a foil to Lenny, does his story enhance the trauma or seem out of place?

Fallen Women

Page 226

“It isn’t a jail, Lenny baby…it’s a camp for fallen women.”

“What are fallen women?”

“Hai! The questions you ask! Your mother won’t like such talk…Now keep quiet”

“Are you a fallen woman?”

Ayah

And suddenly the hunt for Ayah is off. I sense it. So does Adi.

They only pretend to look for her. Mother still takes off in the Morris but I know it is not to look for Ayah. I can tell by the car’s wheels flatten on the stones by the determined angle of Skinny aunt’s chin – that the car’s dicky is loaded with petrol. They can set fire to the world for all I care – I want my ayah ! (240)

AYAH

243-244

The presence of Ayah – Cousin uses Ayah as a way to tease Lenny but says that she is all “made up” and looks “like an actress”

“And then, one late evening, I do see Ayah. It doesn’t register at once.” (246)

Are these visions of Ayah reflective of Lenny’s guilt? – page 250 “I saw her with my own eyes.” Mini aunty – “sometimes we only see what we wish to see…”

“It can’t be her. Ayah is with her family in Amritsar!” – is Godmother telling the truth or trying to appease Lenny?

Ayah

“Mummy and your aunt rescue kidnapped women. When they find them, they send them back to their families or to the Recovered Women’s amps. She arranged for Ayah to be sent to her relatives. She felt you had accepted her absence – you’d only start fretting again. (251)

252 – question of her current status but no answers

Is she a Christian? Is a prostitute? Is she married to the Ice Candy Man? (page 258-9) How does he downplay his marriage? How his community protects their women?

Where is her voice? Her narrative?

Theme of shame and Lenny’s guilt: page 266

Page 272 – Ayah/Mumtaz – “ I will not live with him”

‘That was fated, daughter. It can’t be undone. But it can be forgiven…Worse things are forgiven. Life goes on and the business of living buries the debris of our pasts. Hurt, happiness, fade impartially…that’s the way of life” “I’m not alive” (274)