Echoes of the Real: The Partition’s Unconscious Legacy through the Lacanian Lens

Kushagra Patwa, Head of Spiritual Advisory

“Those who cannot remember the past are condemned to repeat it.”

–George Santayana

15th August 1947 is the chosen glory of attaining independence and also the chosen trauma of losing more than 2,000,000 lives.

Marked by unprecedented mass migration (18,000,000 lives displaced) and harrowing communal violence, it did not merely redraw geographical boundaries; it reconfigured the very fabric of identity, culture, and collective memory.

By applying Lacan’s concepts of the Real, the Imaginary, and the Symbolic, along with his notions of desire and lack, we aim to uncover the underlying psychological currents that influenced and were, in turn, reshaped by this monumental event. Lacanian theory, with its emphasis on language, identity, and the unconscious, provides a unique toolkit to dissect the narratives, myths, and symbols that emerged from and influenced the course of the partition.

We will derive insights into the formation of national identities, the genesis of communal conflicts, and the enduring legacy of such historical moments. Through the Lacanian lens, we will experience the partition of India as a living, breathing entity in the collective unconscious.

Historical Context of the Partition

Colonial Rule and the Seeds of Division

The arrival of the British East India Company in India in the 1600s marked the beginning of colonial rule, which would last until 1947. The British strategy of ‘divide and rule’ played a significant role in creating and exacerbating divisions among India’s diverse religious and ethnic groups. The colonial administration implemented policies that often favoured one group over another, leading to deep-seated mistrust and communal tensions.

The Emergence of Nationalist Movements

This period saw the rise of nationalist movements, which, while initially united against colonial rule, gradually began to fracture along religious lines.

The Indian National Congress, established in 1885, initially sought greater participation for Indians in governance but eventually became the primary force advocating for complete independence from British rule.

The All-India Muslim League, formed in 1906, initially focused on protecting the rights of Muslims in a Hindu-majority India but later advocated for the creation of a separate Muslim nation, leading to the demand for Pakistan.

World War II and the Acceleration Towards Independence

After the war, Britain weakened, became economically drained, and could not maintain its colonial holdings, including India. The Labour government in Britain, led by Prime Minister Clement Attlee, was more sympathetic to Indian aspirations for independence. Lord Louis Mountbatten was appointed as the last Viceroy of India with the mandate to oversee the transition to independence.

The Lead-Up to Partition

The negotiations for independence were fraught with disagreements between the Congress and the Muslim League. The inability to reach a consensus on a united India led to the decision to partition the subcontinent along religious lines.

Meet Lacanian Psychoanalysis

“The unconscious is the discourse of the Other.”

-Jacques Lacan

Jacques Lacan, a French psychoanalyst and psychiatrist, revolutionised the field of psychoanalysis with his reinterpretation of Freud’s work, introducing new theoretical constructs that offer a unique lens to view human behaviour and social phenomena.

In this historical backdrop, Lacanian concepts such as the Real (the trauma and violence of partition), the Imaginary (idealised visions of independent nations), and the Symbolic (new laws, borders, and identities) find significant application. The desires and lacks of the various groups and leaders can be explored through a Lacanian lens to understand what led to the decisions for partition.

The Three Orders

Lacan proposed that human experience is structured around three registers: the Imaginary, the Symbolic, and the Real.

The Imaginary: This order is associated with images and illusions and is rooted in the early developmental stage of a child. It involves the formation of the ego and is marked by a pre-linguistic sense of completeness and duality with the other.

The Imaginary can help us understand the idealised visions of nationhood.

The Symbolic: Representing the realm of language, law, and societal structures, the Symbolic order is where the individual is shaped by the norms and rules of society. It is crucial for the development of the psyche and encompasses most of adult life.

The Symbolic can shed light on the new laws and social structures that emerged.

The Real: The most elusive of the three, the Real represents what is outside language and resists symbolisation. It is often associated with the traumatic or impossible aspects of reality that cannot be fully articulated or integrated into the Symbolic order.

The Real can provide insights into the unassimilable experiences of trauma and violence.

Desire and Lack: Central to Lacan’s theory is the concept of desire, which he posits as a fundamental driving force in human life. Desire, according to Lacan, is not a desire for a specific object but a desire for desire itself, a perpetual longing driven by a sense of lack. This lack is intrinsic to the human condition and is a result of our entry into the Symbolic order.

By exploring the desires and perceived lacks of the individuals and groups involved, we can gain a deeper understanding of the psychological undercurrents that drove the events of the partition.

The Mirror Stage: This concept refers to a developmental stage in which a child first recognises their reflection in a mirror. This recognition leads to the formation of the ‘I’ or ego. However, it is based on a misrecognition, as the unity and coherence perceived in the mirror are in contrast to the child’s actual experience of fragmentation and dependency. This stage is crucial for understanding the development of identity and the ego.

Language and the Unconscious: Lacan famously stated, “The unconscious is structured like a language.” He believed that the unconscious is not a primitive part of the mind but is intricately linked to and expressed through language.

Unveiling the Unconscious Lens on the Partition

Building on the historical context, we now apply Lacanian psychoanalysis to dissect the partition of India, exploring the interplay of the Real, the Imaginary, and the Symbolic, along with the concepts of desire and lack.

The Imaginary: Idealized Visions of Nationhood

• Constructing Identities: The Imaginary, involving the formation of images and illusions, is evident in the idealised visions of India and Pakistan. These visions were often based on simplified and romanticised notions of cultural and religious unity and purity.

• Ego Formations and Nationalism: The leaders and citizens of both nations engaged in a kind of ‘mirror stage’, forming national identities based on an idealised self-image. This process involved both the glorification of one’s own identity and the vilification or marginalisation of the ‘other’.

The Symbolic: New Order and Laws

• Establishing Boundaries: The partition created new symbolic orders – the Radcliffe Line as a physical demarcation, new constitutions, and legal systems. These symbolised the transition from colonial rule to independent nation-states.

• Language and Law: The Symbolic order is also reflected in the language used to describe the partition and its aftermath – terms like ‘independence’, ‘migration’, and ‘refugee’ acquired new meanings and connotations, shaping the collective understanding of the event.

The Real: Chaos and Trauma of Partition

• Trauma Beyond Symbolization: The partition’s violence and upheaval represent Lacan’s ‘Real’ – a traumatic, chaotic experience that defies complete articulation and symbolisation. The widespread communal violence, the loss of lives, and the mass migrations were so intense and chaotic that they ruptured society’s existing symbolic and imaginary structures.

• The Unassimilable Experience: The Real, in this context, also refers to the experiences of those who lived through the partition – experiences so harrowing and incomprehensible that they resist integration into a coherent narrative (e.g. Kashmir), remaining as psychological scars.

Desire and Lack: The Drive for Partition

• Desire for Recognition and Security: The desire for a separate Muslim nation (Pakistan) can be interpreted as a desire for recognition and security, stemming from a perceived lack of representation and safety within a Hindu-majority India.

• The Colonial Legacy: The colonial legacy exacerbated the sense of lack, which had long sown divisions and created hierarchies of power and representation.

Mirror Stage: Formation of National Identities

• National Self and Other: The formation of Indian and Pakistani national identities can be seen as a collective ‘mirror stage’, where each nation defined itself in opposition to the other. This process solidified a sense of ‘self’ (Indian or Pakistani) and ‘other’ (the opposite nation), crucial for national identity formation.

• Post-Partition Narratives: The narratives that emerged post-partition contributed to solidifying these national identities, often emphasising heroism, victimhood, and righteousness of one’s own nation while demonising the other (e.g. BJP’s resounding electoral victory in 2019)

Case Studies and Examples

To further illustrate the Lacanian analysis of the partition of India, we will consider specific case studies and examples. These instances will demonstrate how Lacan’s concepts of the Real, the Imaginary, and the Symbolic, as well as desire and lack, manifested in the thoughts, actions, and experiences of individuals and groups during this period.

Personal Narratives: The Real of Partition

• Individual Trauma: Personal accounts of the partition, such as those found in oral histories and memoirs, provide a window into the Real. These narratives often express the unspeakable trauma of violence, loss, and displacement, embodying experiences that resist full articulation and symbolisation.

• Unprocessed Grief: The stories of separation and suffering highlight the unprocessed grief and lingering psychological scars, a testament to the enduring impact of the Real.

Political Rhetoric: The Imaginary of Nationhood

• Jawaharlal Nehru’s ‘Tryst with Destiny’ Speech: Nehru’s speech on the eve of India’s independence is a powerful example of the Imaginary. It constructed an idealised vision of a free, secular, and united India, appealing to a collective identity and destiny.

• Muhammad Ali Jinnah’s Vision of Pakistan: Jinnah’s speeches and writings, advocating for a separate homeland for Muslims, also reflect the Imaginary. They created an idealised image of Pakistan as a safe haven for Muslims, a narrative that was crucial in mobilising support and forging a new national identity.

The Symbolic Order: Laws and Borders

• The Radcliffe Line: The drawing of the Radcliffe Line as a boundary between India and Pakistan is a stark example of the Symbolic order. It illustrates how new legal and territorial demarcations were imposed, redefining identities and realities for millions.

• Constitutional Developments: The adoption of new constitutions in India and Pakistan symbolised the establishment of new legal and political frameworks, shaping the future course of both nations.

Desires and Lacks in Leadership Decisions: Decoding the Primary Drivers

“Man’s desire is the desire of the Other.”

–Jacques Lacan

Desire to be the first Prime Minister

Both Nehru and Jinnah desired to be the first prime minister of Independent India.

Nehru’s Lack: I am not a good enough son and leader.

The lack of feeling like a ‘good enough’ son or leader, especially in the shadows of his father and Gandhi, might have driven Nehru’s ambition.

His desire to become the first Prime Minister, even at the cost of partition, can be seen as an attempt to establish his own legacy and identity, distinct from the towering presence of his father, Motilal Nehru, the wealthiest and most famous lawyer and politician and his mentor Mahatma Gandhi, the father of the Nation.

Jinnah’s Lack: I am dying.

Jinnah was diagnosed with a terminal illness and had only a year to live. The awareness of a terminal illness intensified Jinnah’s desire to leave a lasting impact. The realisation of having limited time created a profound sense of lack, a gap between what one wants to achieve and the time available to achieve it.

He felt a pressing need to see the creation of Pakistan within his lifetime, driving him to make decisions more rapidly and aggressively. The establishment of Pakistan allowed Jinnah to achieve a form of immortality through nation-building. His name and legacy became inextricably linked to the identity and history of the new nation.

Mountbatten’s Lack: I am losing control.

The British Empire’s age-old desire to divide and rule stems from the lack of resources to control colonies after the Second World War. This approach involved creating or exacerbating divisions within local populations to prevent unified opposition to British rule.

While, Mountbatten’s primary lack might have been driven by the pressures of rapid decolonisation and maintaining British prestige, as well as his desire to secure his legacy amidst the changing dynamics of the British Empire. His actions occurred within the larger framework of British colonial policy, which had long relied on fostering divisions as a means of control. This division may have been seen as a way to leave a legacy of British influence in the region, ensuring continued division and potentially easier management of geopolitical interests.

Insights

This paper has ventured beyond the traditional historical and political narratives, delving into the deeper unconscious realms of desire, identity, and trauma that played a pivotal role in shaping one of the most defining moments in the subcontinent’s history.

The Interplay of the Real, the Imaginary, and the Symbolic:

The application of Lacan’s triadic structure has illuminated the multifaceted nature of the partition.

The Real, characterised by the unassimilable trauma of violence and displacement; the Imaginary, reflected in the idealised visions of nationhood; and the Symbolic, manifested in the creation of new borders and laws, collectively paint a comprehensive picture of the psychological underpinnings of the partition.

The Dynamics of Desire and Lack

The analysis has underscored how the desires and perceived lacks of various groups and leaders, deeply rooted in historical and cultural contexts, were instrumental in driving the demand for partition. These desires, extending beyond tangible objectives, were fundamentally intertwined with the quest for identity and recognition.

Formation of National Identities

The partition as a collective ‘mirror stage’ for India and Pakistan has offered profound insights into forming national identities. This process, marked by opposition and differentiation, continues to influence the countries’ relations and internal politics.

Enduring Impact on Indo-Pak Relations

The insights gained from this psychoanalytic perspective shed light on the enduring impact of the partition on Indo-Pak relations. Unresolved traumas, entrenched narratives, and the symbolic significance of borders continue to shape the political and social dynamics between the two nations.

Relevance to Modern National Identity Discourses: This analysis is not just a retrospective exploration but has significant implications for contemporary discussions on national identity, communal relations, and conflict resolution. Understanding the psychological dimensions of historical events like the partition can inform approaches to current geopolitical challenges and communal conflicts.

Conclusion

“The truth has the structure of a fiction.”– Jacques Lacan

Two cats who were good friends started fighting over the cake, and the monkey took advantage of it.

Only the cake was filled with 20,000,000 human lives.

Creating intergenerational trauma for close to 1,000,000,000 people.