When they start fighting, they fall right next to him, and he panics. Hukum Chand’s ethical issues are shown in one of repeated encounters he has with two geckos, which likely represent Muslims and Hindus in conflict, on the verge of fighting each other. He is often described with a dirty physical appearance as if he is overwhelmed with unclean actions and sins, and is just as often trying to wash himself of them, similar to Pontius Pilate after Christ was condemned. It becomes apparent that he is a man in moral conflict who has probably used his power over the years with much corruption. Hukum Chand is the District magistrate, and one of the main characters in the story. In addition to giving an understanding of human actions and pointing out that everyone was responsible, Singh makes a background moral commentary which bubbles up through main characters in their thoughts and their actions. More than giving the details of partition, singh has recounted what impact it had on people. It talks about how partition affected a small village where people from all religions and sects once lived in harmony. The story is an extract from the novel published in 1956. Moral message and character development Then he too gets up, draws a bucket of water from the well in the temple courtyard, pours it over himself, and intones his prayer in monotonous singsong to the sound of splashing water (5)"". “The priest at the Sikh temple lies in bed till the mullah has called. Singh points out practices of Sikhs as well, He has a quick wash, stands facing west towards Mecca and with his fingers in his ears cries in long sonorous notes, Allah-o-Akbar (4)”
“The mullah at the mosque knows that it is time for the morning prayer.
For example, Singh describes the practice of prayer for Muslims. Singh describes daily life for individuals from both practices. The book sheds light on the various religious practices of both Sikhs and Muslims in rural India. To better understand the situation surrounding the partition of India, Singh provides information about both religions involved. We were slaves of the English, now we will be slaves of the educated Indians-or the Pakistanis” (48). “Freedom is for the educated people who fought for it. When one such educated man was speaking to a villager about freedom, the villager explained, 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. The law enforcement was completely at the whim of the local government, meaning that in practice, there was no law. They did just enough in terms of dealing with the dispute so that nobody could say that they did not do anything. Government officials were corrupt, manipulative of villagers, and could arrest anyone they chose for any reason, more often than not for their own benefit. If groups of people are examined on a closer level than their religious attachments, a more detailed social structure emerges. 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. We have lived amongst as brothers” (126). 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. This made them especially susceptible to outside views. 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. 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. Mano Majra, the fictional village on the border of Pakistan and India in which the story takes place, is predominantly Muslim and Sikh. Both shot and stabbed and speared and clubbed. According to the Hindus, the Muslims were to blame. “Muslims said the Hindus had planned and started the killing. 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. In a relatively short book, the reader gets to know a lot of characters in detail.
Social structure and cultural understanding among the people about the book ( February 2020) ( Learn how and when to remove this template message) Statements consisting only of original research should be removed. Please improve it by verifying the claims made and adding inline citations. This section possibly contains original research.
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