Salman Rashid

Travel writer, Fellow of Royal Geographical Society

A Memoir of Partition

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On the twentieth day of March 2008, I headed home for the first time in my life. I was fifty-six years and a month old. Walking east across the border gates at Wagah I was on my way to the fulfilment of a family pietas of very long standing. I was going to a home I had never known; a home in a foreign land, a land that state propaganda wanted me to believe was enemy territory. But I knew it as a country where my ancestors had lived and died over countless generations. That was the home where the hearth kept the warmth of a fire first kindled by a matriarch many hundred years, nay, a few thousand years, ago and which all of a sudden had been extinguished in a cataclysm in 1947.

In that great upheaval, in a singular moment in time, that home ceased to be home. One part of the family made it across the border to become a tiny part of a huge data: they were among the nearly two million people uprooted from their homes. Another part of the family also became a statistic—a grim and ghastly one: they were part of the more than one million unfortunate souls who paid with their blood for the division of India and foundation of the new country of Pakistan for Muslims. They who died were not just Muslims who lived east of the new line drawn by Cyril Radcliffe. They were Sikhs, Hindus and even Jains who had homes thousands of years old, west of this line in the land that became Pakistan.

Born five four years and six months after the dreadful event, I had grown up in a home where we only knew in an amorphous, indirect sort of way that the family had suffered terribly in what the elders referred to as Partition. Even though the lost ones were referred to from time to time, no one ever spoke explicitly of the loss and how it may have occurred. The inhumanity of man against fellow man, of neighbours slaughtering those with whom they shared a common wall, was never spoken of. Never was it mentioned that some may have survived and, forced to convert to another faith, may still be living in India. This last thought was simply too much to take for these damaged but proud Muslim minds.

I did not know it as a child, but I now understand that they simply did not wish to recall the loss of parents, sisters, a grandparent and a home. I wonder if it was because my father, his brother and the one surviving sister were afraid that talking of that time would shatter their apparently unbreakable veneer of stoic self-control. Were they afraid the mention of the loss of Partition would bring tears?

Book is now available at Readings, Lahore for a rebated price of Rs 450

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Where’ll the new year take you?

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To the sand buried ruins of Dandan Uliq and Niya

A hundred and seventeen years ago, Aurel Stein, the Hungarian-British archaeologist then working in India, led an expedition to the Takla Makan Desert of Xinjiang in China. He sought to unravel the mystery of the ‘Sand-Buried Ruins of Khotan’, as his book is titled. This is the much-abridged non-technical version for general public. For the specialist, he wrote a huge, three-volume set complete with a large number of black and white images. This technical version is titled Ser India (or Upper India).

I first became acquainted with this treasure house of history in 1991 while researching at the Royal Geographical Society in London.

Among others, two of the ‘sand-buried’ ruins are the ancient cities of Dandan Uliq and Niya, in the vicinity of the city of Khotan, that were, even at the time of his visit in 1901, completely ruined and abandoned. However, the ultra-dry desert air of high Asia had preserved much of the organic material used by the natives in that bygone age.

Among the ruins, Stein found wooden writing tablets very like the takhti we use in the Indian subcontinent to improve children’s calligraphic skills. From decrees of nobility to everyday business transactions to letters of ordinary people, these tablets gave insight into those ancient lives from a couple of hundred years before the advent of the Common Era. The point of the greatest interest is that the script on the tablets was Kharoshthi as used in northern India and the language was the Prakrit of upper Punjab and Khyber-Pakhtunkhwa.

Rewind to circa 644 CE when the great Chinese Buddhist monk Xuanzang having spent 13 years in India was returning home to his monastery at Chang’an (modern Xian). As he tarried in Khotan, the master wrote of the Indian people who lived in the city and who spoke an Indian tongue.

Xuanzang wrote that Asoka’s son Kunal, governor of Taxila, was intrigued against and blinded by his courtiers. As a result, a furious Asoka ordered the banishment of the involved persons “to the north of snowy mountains”, where they were “to establish themselves in the midst of a desert valley”.

Stein showed that the takhtis were proof of that ancient intrigue in Taxila and expulsion of a large number of people. They established the cities of Dandan Uliq and Niya on the southern fringes of the Takla Makan Desert where they maintained their separate Punjabi identity and language even after the passage of 1800 years.

I have been within half a day’s journey of Takla Makan and its ruined cities. But in that journey the focus lay elsewhere. If I have the time and the resources, it is to Dandan Uliq and Niya that I will go. There to walk among the ruined timber walls that were first put up by workmen whose blood I may or may not share; but they did speak my language in its ancient form. There I will try to discover their spirit and why they rebelled against Kunal, the philosopher prince of Taxila.

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My Books

Deosai: Land of the Gaint - New

The Apricot Road to Yarkand


Jhelum: City of the Vitasta

Sea Monsters and the Sun God: Travels in Pakistan

Salt Range and Potohar Plateau

Prisoner on a Bus: Travel Through Pakistan

Between Two Burrs on the Map: Travels in Northern Pakistan

Gujranwala: The Glory That Was

Riders on the Wind

Books at Sang-e-Meel

Books of Days