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The religious power is centred with men like Meet Singh is Sikh Priest and Imam Baksh is mullah. Whereas, women are busy in the passive and domestic works like cooking, cleaning, washing, rubbing, etc. Mullah, Sikh Priest, Train driver, farming, magistrate, sub inspector, etc. While the prestigious and responsible works i.e. In ‘Train to Pakistan’ women are described as more passive, obedient and dependant for all kind of activities. In this novel, the women are calling to dacoits as brothers to save from attack. Therefore, we feel comfortable with these relations and call them in emergency and these are the evidences of matriarchy presence in subconscious. In this society children lives with mother and there relations are mother, sons, daughters, brothers and sisters. Iravati Karve explored that the maternal relations are prominent in matriarchal society. The man, Lala Ram is the head of Hindu family carries all kind of powers and hold. In this novel Khushwant Singh presents the patriarchal family head holds power and relations. The foundations of patriarchy are as specific to the father-daughter relationship and complexities between power and gender. The ‘symbolic power’ of fathers present as the essence of patriarchy within culture and unconscious. The patriarchy expresses through family structure as an individual man holds power through the institution of fatherhood. Therefore, the present study is focused on representation of women in ‘Train to Pakistan’with a feministic approach. Women in this novel are engaged in routine menial domestic work, regarded less important, silent, submissive and co-existed. Purohit said that Khushwant Singh pictured the patriarchal representation, victimization of the partition violence and misses women characters in his ‘Train to Pakistan’. The common men and women are baffled and victimised in the partition. The novel reflects the impact of violence as physical torture and psychological. People likes that Juggut Singh sacrifices his life in an attempt to save the lives of migrating Muslims for the sake of love with Nooran. He compared the Muslim and Sikh women characters in his novel ‘Train to Pakistan’. Mohammad has critically analysed this novel in the light of postcolonial theory and compared with ‘Ice Candy Man’ (1988) by Bapsi Sidhwa. These countries ruined not only their people, social relations, morality, economies, lands, properties, cattle, administration systems, securities but also millions displaced from their homes. Tank (2011) has reported that this is a politically dramatic novel presents the barbaric destructions that takes place and total insanity of the two nation theory. The societies of different religions were looted, people were killed and women and girls got raped. In this novel Khushwant Singh portrays the multiculturalism, political idealism, communal violence, pain, trauma of partition, humour, hypocrisy, drunkenness, unfair police, bureaucratic functioning, customs, love and sacrifice. The novel describes the realistic picture of the village Mano Majra of before and after partition of India and Pakistan.
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The people in this village pray for blessings to all Hindus, Muslims, Sikhs and Pseudo-Christians. Men works in the fields and women are at home. The day in Mano Majra begins with voice crows, bats, Mullah, Sikh priest and arrival of mail train early in the morning and ends with passing of a goods train in night. There is close association between people, nature, religion and train. Mano Majra situated at the bank of Sutlej River in Punjab and there was a railway station in the village. There are only three buildings that are made up of bricks, one of usurer Lala Ram Lal, one of Sikh temple and the other is Mosque. Here, all the religions (Hindu, Muslims and Sikhs) live together, happily.
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In ‘Train to Pakistan’ Khushwant Singh describes about the small village named Mano Majra. He portrays Iqubal Singh to nullify male dominance and women discrimination to some extent. In this novel Khushwant Singh tries for union of Muslim and Sikhreligions through love of Nooran and sacrifice of Juggut Singh. Virginity is noble symbol that was used to propagate communal violence after partition. women gives their body tho men in barter. To get the external nominal things like bangles, ear-rings, bracelets, etc. The women are hardworking but worksas unpaid labour, dependant on men and therefore submissive and obedient. Patriarchism is the social structure in Mano Majra. The present study is focused on representation of women with a feministic approach. But the partition makes violence and horror among the people. Sikh religion is in majority in this village and Muslim, Hindu and Pseudo-Christian are other religions present in this village. In ‘Train to Pakistan’ Khushwant Singh represents the situations in Mano Majra (a small village of Punjab, Pakistan).