Dr Harmeet Singh Soodan
The Partition of India in 1947 is one of the most cataclysmic events in the history of the Indian subcontinent. It redefined borders and lives, leaving an indelible mark on millions. While much has been documented about the Partition’s impact on Punjab and Bengal, the harrowing experiences of communities in other border regions often remain overlooked. Among these lesser-known stories is the migration of the Sudhans, Hindus, and Sikhs from the Sudhanoti, Pir Kot, Bagh and Rawalakot regions of present-day Pakistan-administered Kashmir (PoK). Their experiences of displacement, loss, and resilience provide a poignant narrative of the human cost of Partition.
Poonch: A Region of Cultural and Strategic Significance
The Poonch region of Jammu and Kashmir, situated in the northwestern part of the Indian subcontinent, has long been celebrated for its cultural diversity and strategic importance. Home to a mosaic of communities including Muslims, Hindus, Sikhs, and Gujjars, Poonch was a vibrant example of coexistence and mutual respect. The Sudhans, an ethnic group prominent in the region, were renowned for their martial traditions and played a significant role in Poonch’s socio-political structure.
The Partition of 1947, however, shattered this harmonious existence. The creation of two nations, India and Pakistan, was marked by the drawing of the Radcliffe Line-a border that left millions displaced and thousands dead in its wake. Poonch, located near the new boundary, became a hotspot for violence and forced migration from Sudhanoti, Pir Kot, Bagh, Pulandari and Rawalakot etc. The reverberations of Partition upended the lives of its inhabitants, breaking apart families and communities.
The Migration of Bhagat Singh’s Family and Refugee Experience
The events of 1947 unleashed a wave of communal discord in Poonch, forcing large-scale migrations. As Muslim families moved toward areas that became part of Pakistan, Hindu and Sikh families were compelled to flee to safer territories in India. Among the countless stories of displacement is that of Bhagat Singh and his family from the Sudhanoti area, now in PoK.
Bhagat Singh’s family left behind their ancestral home, land, and belongings, harboring a hope that the turmoil would be temporary. Before leaving, they buried their valuables in the land surrounding their home, believing they would soon return to their beloved “Ghare” (home). However, the situation deteriorated, and the family found themselves in a refugee camp in Poonch.
Eventually, they settled in Dara Dullian, in Haveli Tehsil, where they attempted to rebuild their lives. But the emotional attachment to their ancestral home lingered. In one such desperate attempt to reclaim their belongings, Bhagat Singh tried to cross into PoK along with Pandit Hari Ram and Lal Singh migrant refugees. But unfortunately spotted by rangers near the PoK territory, they were fired upon and they narrowly escaped through a shallow nallah. When they returned back to their home and narrated the story to their family, then their families begged them to accept the reality of their permanent displacement. The hope of returning to “Ghare” was replaced with a painful acknowledgment of the irretrievable loss.
Rashpal Singh’s Migration : A Story of Resilience
Another account of migration is that of Rashpal Singh, son of Heera Singh, whose family also fled Sudhanoti and Pir Kot amidst the violence. The family reached Poonch city, where a refugee camp was established near the Poonch Fort. Like countless other families, they faced the daunting task of rebuilding their lives from scratch.
The Indian government provided financial aid of ?920 for resettlement, offering a glimmer of hope. Over time, Rashpal Singh’s family, along with others, moved to Dara Dullian, where the government allotted them agricultural land. Rashpal Singh, a tall and hardworking agriculturalist individual had a big chunk of land in PoK, resumed farming and began the arduous task of creating a livelihood in unfamiliar territory known as Dara Dullian where the government allotted land to migrant refugees for resettlement.
Despite these efforts, the memories of the family’s former settled life in POK still persisted in the mind of their family members. They spoke fondly of the lands, cattle, ornaments, utensils, and ancestral homes which they left behind in Sudhanoti, PirKot, Bagh, Rawalakot and Pullandri. They longed to return and retrieve the belongings they had buried in their homeland. The older generation, in particular, continued to dream of visiting their “Ghare” one last time before passing away.
For Rashpal Singh’s family, the pain of displacement was compounded with the fate of relatives, who had been left behind. They were unable to escape at the time of turmoil, later on their relatives converted to Islam under duress to protect their lives and those of their children. This revelation brought both relief at their survival and grief over the loss of cultural and familial connections.
The Displacement of Nain Singh’s Family
The story of Sangat Singh, son of Nain Singh, is another heart-wrenching account of migration. His family left behind an impressive 500 kanals of land in Sudhanoti. As the violence escalated, they had no choice but to flee, carrying with them only the bare essentials. They eventually settled in Poonch city, later moving to Dara Dullian when the government allocated land for agricultural purposes.
Sangat Singh’s family, like others, struggled with the transition from being prosperous landowners to refugees. The trauma of uprooting left emotional scars that never truly healed. The memory of their fertile lands, spacious homes, and thriving lives in Sudhnauti became a source of enduring sorrow.
The Lingering Struggles of Partition Survivors
The displaced families of Sadhu Singh, Kaka Singh, Roop Singh, Dharam singh, Hakam singh, Munder Singh, Lal Singh, Attar singh, Thakur singh, Sham singh, Makhan Singh, Balwant Singh, Deedar Singh, Sardool Singh, Dewan Chand, Harnam Singh and many more from PoK-including those from Sudhanoti, Pir Kot, Pulandari and Rawalakot-faced immense challenges as they adjusted to their new lives in India. The trauma of Partition left emotional and psychological scars that persisted for decades. Many struggled to transition from being self-sufficient landowners to refugees reliant on government aid and community support.
Their conversations often revolved around the “Ghare” they left behind. Nostalgia colored their recollections, with descriptions of Sudhanoti and Pir Kot as places of prosperity and happiness. For these families, their ancestral homes were more than physical structures-they symbolized a sense of belonging, heritage, and identity.
Even decades after Partition, the longing for their homeland remained palpable. Land records in Sudhnauti continued to list these families as rightful owners of the properties they abandoned. This legal acknowledgment served as a bittersweet reminder of what they had lost and what might never be regained.
The Broader Implications of Partition
The experiences of the Poonchi Sudhans and other displaced communities highlight the broader human cost of the Partition. The division of the subcontinent was not merely a political act but a deeply personal tragedy that tore apart the social fabric of countless regions.
For those in border areas like Poonch, the impact of Partition was particularly severe. Families were divided across borders, cultural identities were fractured, and the trauma of displacement became a defining feature of their lives. Despite rebuilding their lives in new places, the emotional and cultural ties to their ancestral homes remained unbroken.
Conclusion
The story of the migration from PoK’s Sudhnauti and Pir Kot regions is a testament to the resilience and fortitude of those who endured the horrors of Partition. These narratives, though lesser-known, deserve recognition as integral parts of the broader history of 1947. They remind us of the profound human cost of displacement and the enduring pain of separation from one’s homeland.
As we reflect on the Partition and its aftermath, it is crucial to preserve and honor these stories. They not only provide valuable insights into the experiences of marginalized communities but also underscore the necessity of fostering understanding and empathy in a divided world. For the families who once called Sudhnauti and Pir Kot home, the longing for “Ghare” remains a powerful symbol of what was lost-and a reminder of the resilience of the human spirit in the face of unimaginable adversity.
(The author is Assistant Professor, Cluster University Jammu.)
Follow our WhatsApp channel
