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The Amalgamation of the Legacy of Partition

Are their many examples of disastrous conflicts between religious groups that affect the
solemnity of people ultimately re-constructing lives to develop a more prosperous
country? Or, has this concept evidently move forward division only to prolong the liv es
affected by tragedy and lost? Wars demonstrate dividing lines that separate people into
groups of individuals that eliminate the purpose of defense against opposition structured
to annihilate citizens of a state. The state of independence is threatened inevitably and
tyranny by opposing leadership is the result of a hostile takeover. In event of the demise,
the struggle to avail and eventually, re-structure the loss of life, liberty and freedom of
speech creates a definitive perspective of pervasiveness with the intention to rise from the
depths of self-destruction to develop a set of goals that pave the path toward
accountability. Who is responsible and what is the end result? The continuation of
suffrage that seemed to be the extension of religious battles between Hindus and Muslims
at the time of World War II were advantageous to the Japanese in the consumption of
territories near the proximity of Burma and India. That led to a discourse of discontent
arbitrarily provenant to such leaders as Gandhi and Nehru whom were arrested for their
political protests. This act of polarization, to have command over religious dominance
exhibits inflections that change visions of independence to progressive limits that create
barriers of doubt and avoidance. By the time, the demands of conflict are resolved, the
influence of consequences relay outcomes that evolve and change internally throughout
the development of syncretic culture. The upheaval of such a change, expand the minds of
the people however, the traumatic effects of war might be intractable to the point of
turmoil, despair, and disaster. If, we find this to be true the writer Saadat Hasan Manto
quotes from his article, The tragedy of Partition, he states,"“human beings in both
countries were slaves, slaves of bigotry . . . slaves of religious passions, slaves of animal
instincts and barbarity." In fact in this observation, even at his own risk, the publication
of "Colder Than Ice" replicates his prior work that parallels into a paralytic
reputation where he lost control and his life went spiraling down out of place
with society. Is Manto's thought to be the effects of criminal behavior by the history of
the leadership of India and Pakistan? In conclusion, the denaturization of a particular
social group may be coincidental but, their views stand the test of time only to endure the
trials of persecution, incarceration, and death. What we devise, as peaceful resolutions
that ought to be the prevention of warfare, often than not, dissuade the belief in culture,
social structures, and religious identity. The unbelievable may not persuade many but,
the few that do believe act accordingly, in order, to appropriately define terms of
negotiation between conflicting sides. In a timely manner, do authorities of power calml y
engage in discussion to assess conditions that deny tranquility amidst the conflict of
interests by the majority of their citizens. All in all, the unity of a base that stands firm on
the moral grounds to gain position will give way to independence, freedom, and liberty
instead of unstable militant groups that plan to dehumanize civil society.