Bapsi

Sidhwa

“ I feel if there’s one little thing I could do, it’s to

make people realize: We are not worthless because
we inhabit a country which is seen by Western
eyes as a primitive, fundamentalist country only.
. .I mean, we are a rich mixture of all sorts of

”
forces as well, and our lives are very much worth
living.

— Interview with Bapsi Sidhwa in Massachusetts

Review, 1990

Biography
Quick Facts
Bapsi Sidhwa is an award winning Pakistani novelist striving above all
to bring women’s issues of the Indian subcontinent into public discus- * Born in 1938
sion. She was born in 1938 in Karachi, Pakistan (then part of India), but * Pakistani
her family migrated shortly thereafter to Lahore. As a young girl, Sidhwa novelist and
witnessed first-hand the bloody Partition of 1947, in which seven mil- women’s rights
lion Muslims and five million Hindus were uprooted in the largest, most advocate
terrible exchange of population that history has known. The Partition
* Author of
was caused by a complicated set of social and political factors, including
religious differences and the end of colonialism in India. Sidhwa writes
Cracking India
about her childhood, “the ominous roar of distant mobs was a constant
of my awareness, alerting me, even at age seven, to a palpable sense of
the evil that was taking place in various parts of Lahore” (“New Neigh-
bors”). Sidhwa was also witness to these evils, including an incident in
which she found the body of a dead man in a gunnysack at the side of the This page was researched and
road. submitted by Jacob Lee Malm-
berg on 5/23/01. It was supple-
mented by Maria Zavialova on
8/11/04

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The University of Minnesota is an equal opportunity educator and employer.
Bapsi
Sidhwa
Biography continued
Characteristically succinct, she says of the event, “I felt more of a sadness than horror” (Mass. Review
523). Her home city of Lahore became a border city in Pakistan, and was promptly flooded by hundreds
of thousand of war refugees. Many thousands of these were women - victims of rape and torture. Due to
lasting shame and their husbands’ damaged pride, many victims were not permitted entry into their homes
after being “recovered.” There was a rehabilitation camp with many of these women adjacent to Sidhwa’s
house, and she states that she was inexplicably fascinated with these “fallen women,” as they were de-
scribed to her at the time. She realized from a young age that “victory is celebrated on a woman’s body,
vengeance is taken on a woman’s body. That’s very much the way things are, particularly in my part of the
world” (Graeber 6). It appears as if realizations such as this inspired Sidhwa’s later activism for the cause
of women’s rights.

Sidhwa claims to have had a rather boring childhood, with the exception of the years of strife surround-
ing the Partition, due partly to a bout with polio, which kept her home schooled. She cites Little Women as
being the most influential book of her childhood, as it introduced her to “a world of fantasy and reading--I
mean extraordinary amounts of reading because that was the only life I had” (Rajan, p.1). She went on to
receive a BA from Kinnaird College for Women, in Lahore. At nineteen, Sidhwa got married, and soon
after gave birth to the first of three children. While traveling in Northern Pakistan in 1964, Sidhwa heard
the story of a young girl who was murdered by her husband after an attempted escape. She looked into the
story and discovered that the girl was a purchased wife, a slave. This discovery moved Sidhwa into action.
She began to tell the girl’s story in the form of a novel.

Along with prevailing expectations of women’s place during that time in Pakistan, the responsibilities of
raising a family prompted Sidhwa to write in secret. Although Sidhwa speaks four languages, she made
a conscious decision to write in English, partly due to the increased probability of worldwide exposure
to issues that concerned her within the subcontinent. At that time there were no English language books
published in Pakistan, so after Sidhwa finished writing the novel, she published it herself as The Bride. The
novel was critically acclaimed for its forceful style and its undeniable ability to speak eloquently of hu-
man warmth amid horrible circumstances. She received the Pakistan National Honors of the Patras Bokhri
award for The Bride in 1985.

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The University of Minnesota is an equal opportunity educator and employer.
Bapsi
Sidhwa
Biography continued
Soon after publication of The Bride, Sidhwa began work on her second
novel, The Crow Eaters. The novel is named after derogatory slang re-
ferring to the Parsi people, in reference to their supposed propensity for
loud and continuous chatter. The Crow Eaters is a comedy, which sig-
nals an abrupt change from her earlier work. The Parsis, or Zoroastri-
ans, are the socio-religious group to which Sidhwa belongs, a prosper-
ous yet dwindling community of approximately one hundred thousand
based predominantly in Bombay. The Crow Eaters tells the story of a
family within the small Parsi community residing within the huge city
of Lahore. Complete with historical information and rich with bawdy,
off-color humor, the novel is never boring; as Sidhwa’s acute sense of
humor constantly changes from the subtle to the downright disgust-
ing. Nothing is above this humor, which often times leaves the reader
feeling guilty for laughing out loud. The main character, Faredoon,
relentlessly torments his mother-in-law Jerbanoo, especially about her
self-indulgent complaints of impending death. Some of the most hilari-
ous moments involve Faredoon’s detailed and gory description of her
funeral. The Parsis practice charity in life as well as death, and their
funeral custom of feeding the body to the vultures reflects this belief.

Bapsi Sidhwa's third novel marked her move into international fame. Cracking India, was published
in several other countries in 1988 under the title Ice-Candy-Man. Book sellers stateside feared that an
American audience would mistake the unfamiliar occupational name (meaning popsicle vendor) for
a drug pusher. The novel is considered by many critics to be the most moving and essential book on
the Indian partition. Told from the awakening consciousness of an observant eight-year-old Parsi girl,
the violence of the Partition threatens to collapse her previously idyllic world. The issues dealt with
in the book are as numerous as they are horrifying. The thousands of instances of rape, and public's
subsequent memory loss that characterize the Partition are foremost. In the hatred that has fueled the
political relations between Pakistan and India since that time, these women's stories were practically
forgotten.

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The University of Minnesota is an equal opportunity educator and employer.
Bapsi
Sidhwa
Biography continued
In one of her infrequent bursts of poetry, Sidhwa writes, “Despite the residue of passion and regret,
and loss of those who have in panic fled-- the fire could not have burned for . . . Despite all the ruptured
dreams, broken lives, buried gold, bricked-in rupees, secreted jewelry, lingering hopes. . .the fire could
not have burned for months . . .” (Cracking India, 149) Sidhwa replaces flowing, poetic sentences with
forceful criticism when she theorizes about what caused the fires to keep burning. Sidhwa repeatedly
condemns the dehumanizing impact that religious zealotry played in promoting mob mentality, separation,
and revenge during the Partition. Sidhwa’s widely varied narration alternates between opulent description,
subtle humor, and bone-chilling strife. The narrator, Lenny, is astute beyond her years, yet the question-
ing nature of the child is portrayed so skillfully that it allows the author to effectively deal with serious
subjects both firmly and with subtlety, whichever suits her purpose. When she discovers that her mother
is illegally stockpiling gasoline, Lenny wrongly assumes that her mother is responsible for the bombings
that are plaguing Lahore. This image is both funny and disturbing, highlighting the strange mixture of in-
nocence and fear that Lenny is dealing with. When the citizens of Lahore become more apprehensive of
the impending Partition, they stratify strictly upon religious lines. Lenny’s perceptions of the differences
in people changes at the same time. In reference to a Hindu man’s caste mark, Lenny proclaims, “Just
because his grandfathers shaved their heads and grew stupid tails is no reason why Hari should.” “Not
as stupid as you think,” says Cousin. “It keeps his head cool and his brain fresh” (Cracking India, 102).
Seemingly simple passages such as this one succinctly and with humor on the realities of prejudice, and
hint at a child’s precise realization of the discriminatory nature of the caste system. The novel is made up
of hundreds of such cleverly phrased passages, which make the book quite enjoyable to read despite the
clarity with which the troubling passages are depicted.

Women’s issues, the implications of colonization, and the bitterly divided quagmire of partisan politics that
the British left in their wake are reevaluated in the novel, picked apart by the sharp questions of a child.
Sidhwa’s credibility in the eyes of the press and literary critics of the subcontinent is remarkably accentu-
ated by virtue of her being a Parsi, a woman, and a first-hand witness to the violence. The Parsis remained
neutral during the Partition, a fact well remembered by two countries that are enemies to this day over
the highly disputed events of the Partition. Sidhwa uses this impartial position to its fullest, contributing
greatly to the national discourse on the matter. Critical analysis of Cracking India deals with a wide vari-
ety of topics in the novel, including several analyses of Sidhwa’s subtext on male/female authority issues.
Cracking India was made into the visually and emotionally stunning, highly acclaimed film Earth, by
Pakistani-Canadian director Deeptha Mehta in 1999.
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© 2009 Regents of the University of Minnesota. All rights reserved.
The University of Minnesota is an equal opportunity educator and employer.
Bapsi
Sidhwa
Biography continued
Sidhwa travels frequently to Pakistan in her capacities as a women’s rights activist. Sidhwa works
with women to help foster an awareness of their rights, including the organization of large-scale
awareness-raising public protests. She also utilizes her position as an acclaimed writer to make nu-
merous public statements in the Pakistani media aimed against repressive measures that harm women
and minority communities. She has worked as the voluntary secretary in the Destitute Women and
Children’s home in Lahore for years, and was appointed to the advisory committee to Pakistani Prime
Minister Benazir Bhutto on Women’s Development.

Since moving to the United States in 1983, Sidhwa has received numerous literary awards both in
the U.S. and abroad. In 1987 she was awarded both a Bunting Fellowship at Radcliffe/Harvard and
a grant from the National Endowment of the Arts that allowed her to finish Cracking India. In 1991
Sidhwa received the Sitara-i-Imitaz, Pakistan’s highest national honor in the arts, along with the Lib-
eraturepreis in Germany. In 1993 she published her most recent novel, An American Brat, a comical
reflection on the confusing friction that different cultures impose upon a Pakistani girl in the United
States. The same year she received the Lila Wallace-Reader’s Digest Writer’s Award, which, pleasant-
ly enough, also included one hundred five thousand dollars. The author has received numerous other
awards for her writing.

Bapsi Sidhwa is currently working on a collection of short stories. She has recently taught at a num-
ber of American universities, including Princeton, Rice University, Brandeis, and Mt. Holyoke. In
her most recently published essay, for Time Magazine, she reflects on the Partition’s victims of rape.
“What legacy have these women left us? I believe that their spirit animate all those women that have
bloomed into judges, journalists, ngo official, filmmakers, doctors and writers-- women who today
are shaping opinions and challenging stereotypes” (“New Neighbors”).

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The University of Minnesota is an equal opportunity educator and employer.
Bapsi
Sidhwa
Selected Bibliography
Works by the author
Writings
An American Brat (1993).
Cracking India (1991).
The Bride (1983).
The Crow Eaters (1980).
“Highway to the Black Mountains” in Without a guide: contemporary women’s travel
adventures, ed. Katherine Govier (Hungry Mind Press, 1996).
Films
Earth, based on Cracking India, Deepa Mehta; Aamir Khan; Nandita Das; Rahul Khanna; Bapsi
Sidhwa (Letterboxed, New Yorker Video, 1999).

Works about the author

Bharucha, Niluten E. “From Behind a Fine Veil: A Feminist Reading of Three Parsee Novels”
(Indian Literature, 1996).
Didur, Jill. “Cracking the Nation: Gender, Minorities, and Agency in Bapsi Sidhwa’s Cracking
India” (ARIEL: A Review of International English Literature, 1998).
Ray, Sangeeta. Engendering India: Women and Nation in Colonial and Post-Colonial Narratives
(Duke University Press, 2000).
Singh, Jagdev. “Ice-Candy-Man: A Parsi Perception on the Partition of India” (Literary
Criterion, 1996).
Brians, Paul. Modern South Asian literature in English (Greenwood Press, 2003).
O’Neil, Patrick M. Great world writers: twentieth century (Marshall Cavendish, 2004).

Interviews
Interviews with writers of the post-colonial world, eds. Feroza F Jussawalla, Reed Way
Dasenbrock (University Press of Mississippi, 1992).
Montenegro, David. “Bapsi Sidhwa: An Interview” (Massachusetts Review, 1990).
Montenegro, David. Points of Departure: International Writers on Writing and Politics
(University of Michigan Press, 1991).

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© 2009 Regents of the University of Minnesota. All rights reserved.
The University of Minnesota is an equal opportunity educator and employer.
Bapsi
Sidhwa
Works in languages other than English
La fiancée pakistanaise (The Bride), trans. Christine Le Boeuf (Actes Sud, 1996).
Mister candy (Ice-candy-man), trans. Nadine Gassie (Actes sud, 1997).
Zaitun (The Bride), trans. Kishwar Nahid (Sang-i Mil Pablikeshanz, 1993).

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© 2009 Regents of the University of Minnesota. All rights reserved.
The University of Minnesota is an equal opportunity educator and employer.