Khushwant Singh The Postmodern Columnist Theology Religion Essay Example

in Lahore.

Despite not being able to fully pursue law, he was compelled to move to Delhi due to the partition of British India in 1947. After serving in diplomatic roles in London and Ottawa for three years, he ultimately resigned from the Indian Foreign Service and returned to Delhi. There, he joined the External Service of All-India Radio as a producer of English programs.

His first novel, Mano Majra, was published in New York under the title Train to Pakistan and gained recognition as his best work of fiction. This novel established his reputation as a novelist. In 1956, it was released in London. Following its success, his second novel I Shall Not Hear the Nightingale (1959) drew inspiration from his own family story and achieved considerable acclaim.

After exploring various fields like Law, IFS, and fiction writing, Khushwant Singh found his true calling in news media. Working in this profession brought him a sense of professional fulfillment. It was during his time as an editor at Yojana that Singh's journalistic career began. However, his breakthrough came in 1969 when he was offered the position of editor at The Illustrated Weekly of India. This opportunity not only earned him recognition and fame but also provided him with financial success.

The 'Editor's Page' column gained widespread popularity, discussing various subjects. In 1975, President V V Giri awarded him the Padma Bhushan for his contributions to Journalism and Literature. After leaving The Weekly, he briefly worked at the New Delhi Free Press Journal and the National Herald. In 1980, he became the Editor of Hindustan Times and was also appointed as a nominated member of the Rajya Sabha.

The 'Editor's Page'

gained popularity as a widely read column where he addressed diverse topics. Upon his departure from The Hindustan Times, he commenced writing 'Gossip Sweet & Sour', a column featured in the Sunday edition of Anand Bazar Patrika. This column garnered recognition among readers for its coverage of various social issues.

In 1989, at the age of 96, Khushwant Singh commenced his renowned column 'This Above All' for The Tribune in Chandigarh. His exceptional ceremony in 2007 saw him being honored with the Padma Vibhushan. Even at such an advanced age, his writing continues to flourish. Recognizing his significant contributions to opinion writing in journalism, particularly as an editorialist, is crucial within the realm of news media.

The development of opinion writing in both Indian and global press has undergone various phases since its beginning. In the 20th century, it emerged as a distinct genre within journalistic writings, with articles and columns becoming essential components of morning newspapers and periodicals. Presently, column writing has become an exceptionally profitable avenue for journalists. The progression of column journalism throughout time illustrates that it has acquired specific attributes that distinguish it from other forms of journalistic writing, encompassing content and style.

Khushwant Singh became an editorialist in the Indian media at the perfect time for column writing in India. This was when objective coverage, prioritizing facts over emotions and presenting information without bias, had reached its peak. Newspapers had lost their personal touch as articles were restricted to reporting only the basic details. Columns were written impersonally from the newspaper's perspective and did not have a byline. However, columnists filled the readers' need to understand the "why" by connecting with them through

their writings.

Readers engaged with the ideas expressed by editorialists in their columns, trusting in their rational authority and connections to credible sources. These columns served as a persuasive guide for determining what was right. Based on this preceding discussion, this study aims to analyze Khushwant Singh's journalistic works and evaluate his columns in relation to post-modernist writing. However, before delving into the study, an examination of existing literature on the topic will be conducted.

Review of literature

This section seeks to review the existing literature on Khushwant Singh's journalistic works in order to gain an initial understanding of the critical works produced by various scholars. This will help determine the necessity of the present study.

According to R K Dhawan (1988), Khushwant Singh is often portrayed solely as an editorialist, neglecting to showcase his diverse personality and extensive involvement in journalism. Singh's works as an editor for esteemed periodicals and newspapers such as Yojana, The Illustrated Weekly of India, and The Hindustan Times demonstrate his expertise as an art critic, film and book reviewer, and his focus on the finer aspects of life. Dhawan perceptively notes that Singh's provocative tendencies can be seen as a rebellion against traditional Victorian morals, which may have made him uncomfortable during his younger days.

Khushwant Singh is known for pioneering new trends in journalism by challenging existing rules. His wide range of columns covers various subjects including society, politics, religion, and philosophy. However, Bharat Ram (2000) offers a negative critique of his journalistic abilities, suggesting that his writings do not inform or offer suggestions. According to Ram, Singh's articles are not compelling when it comes to political, social, or other issues.

Despite being a

reputed journalist, he writes like a critic, with excessive caution. His focus is solely on sex and nothing else. However, he is skilled at understanding what readers enjoy and is quick to point out any flaws.

He takes pleasure in contentions, showing no signs of heartache afterwards. He writes about topics that the average adult male enjoys reading. He is least concerned about what is right or wrong. His writings are direct and uncomplicated.

He is praised as a great author due to the accessibility and enjoyability of his writings. He utilizes straightforward language, making his books and writings easily understood by all readers. As a result, he has gained a significant following. Novy Kapadia (2001) delves into the author's thoughts and way of life, stating that Khushwant Singh mocks the societal norms and expectations placed upon individuals in contemporary Indian society. Through his clever portrayal of male fantasies and alluring women, Singh, an experienced writer in Indian English fiction, subtly demonstrates his disdain towards the hypocritical moral standards of middle-class India.

Khushwant Singh is renowned for his contentious viewpoints and unrestrained communication. He has consistently been direct in articulating his beliefs, without any reservations about tackling any topic. Along his career path, he has emerged as a trailblazer in this regard. What sets him apart is his authentic acknowledgement of the contrast between his public image and his private outlook on life and the world.

Khushwant Singh is a popular columnist in contemporary times because he comprehends the mindset of Indian readers. These readers, who are usually educated middle-class Indians, value the minute details and stories that Singh includes in his writings. His essays frequently explore India's

anxiety towards holy men (and holy cows), fraudulent gurus, authoritative women, and the enormity of America. Pramod K Nayar (2001) contends that Singh deserves recognition as a trailblazer for discussing nudity in Indian media.

During his tenure as editor of The Illustrated Weekly of India, Khushwant Singh drew inspiration from American and European newspapers (Amardeep, 2006). Rather than adhering to British influence, Singh looked towards the United States as a source. He integrated elements of American culture that were perceived as unconventional and occasionally crude, such as rock 'n' roll, protests against the Vietnam War, and the counter-culture movement (which involved Indian-seeking enlightenment through barefoot flower children). While certain depictions of Goa's free-loving youth in bikinis may have been considered sensationalist tabloid material, they influenced how Indians viewed themselves during that era. This study aims to extensively examine Singh's journalistic works since only a handful of scholars have delved into his articles and columns. The focus will be on identifying the breadth and emphasis of subjects covered in his writing.

This study aims to analyze the distinctive features of Khushwant Singh's journalistic style. To accomplish this, a sample of 450 articles and columns written by Singh over the span of fifty years were examined. These texts were sourced from different newspapers, ensuring a comprehensive representation of Singh's entire career in journalism. The research design employed for this study was longitudinal.

The researcher has employed historical research and rhetorical criticism to analyze Khushwant Singh's journalistic works. The study is qualitative in nature.

Results and Discussion
This section investigates the findings derived from both quantitative analysis and rhetorical analysis of Khushwant Singh's articles published in different newspapers and magazines. These publications include

The New York Times, The Illustrated Weekly of India, Sunday, Evening News, The Statesman, The Guardian, The Observer, Outlook, India Today, and Holiday. Emphasis is primarily given to Singh's widely read English columns such as 'Editor's Page' of The Illustrated Weekly of India, 'Gossip Sweet & Sour' of Sunday,
'With Malice Towards One and All' of Hindustan Times,
and 'This Above All' of
The Tribune.
Table 1 presents an overview of his complete journalistic works (1959-2008) analyzed in this study. According to Table 1,
out of the 450 articles and columns examined,
22.9% are memoirs. Culture holds the second highest position.

21.23% of the full range of subjects is dedicated to political issues, which is about one-fifth. The editorialist's writings on rational subjects make up 19.37% of the entire subjects, despite being celebrated for composing all rubbish. Trifle only accounts for 2.23% of the sample space, while societal issues and ecology take up 8.57% and 3.35% of the total space, respectively. Economic issues receive the smallest portion with only 1.86%. It is evident that there is a significant gap between how Khushwant Singh is perceived and his identity as a journalist.

The survey of Khushwant Singh's journalistic works uncovers four distinct methods employed to comprehend and evaluate his writing. One such method is rhetorical criticism, which conducts a thorough investigation into the various topics addressed in his works. This approach enables an examination of these subjects from both their contemporary significance and historical background. Khushwant Singh tackles a wide range of societal matters in his writings, encompassing prostitution, poverty, education, social inequality, gender issues, and the institution of marriage. He advocates for the legalization of prostitution as a means to foster

transparency and eliminate the stigma faced by women involved in this profession. Throughout his work, Khushwant Singh demonstrates a compassionate concern for the predicament endured by these women.

Although he opposes professional begging as he believes it is the root cause of various immoral activities in society, he distinguishes between begging and charity. He sees charity as a means to empower the disabled, whereas begging only fosters a parasitic civilization. In accordance with his principles, he follows a path that deviates from the established system.

He views education as a means of socialization and a means of controlling the brutality of humans. Khushwant Singh strongly criticizes corruption and bureaucracy. He does not highly regard the institution of marriage, seeing it as a repugnant man-made establishment that damages the character of both spouses. Alongside this topic is that of gender sensitivity. He actively opposes gender inequality as well as other forms of social disparities. He uses Sikh Guru Gobind Singh as an example in this context.

According to Khushwant Singh, the phrase "maanas ki jaat sab ek he pehchaanbo" translates to respecting all mankind as one caste. This belief aligns with the Sikh concept of Vasudhaiva Kutumbkam. Singh's perspective on social issues demonstrates rationality and reason as he critiques immoral behaviors that disrupt societal harmony. It is clear that Singh is not as lighthearted as both the general public and critics perceive him to be. Additionally, he expresses admiration for the Sikh Gurus who fought against social and religious inequalities. However, it is in his examination of marriage where his role as a provocateur becomes evident.

In addition to his approach towards societal immoralities, Khushwant Singh's preference for a dianoetic

prose style that resembles postmodernist writing is evident. This dianoetic style often discourages rational readers, causing them to perceive a sense of frivolity and lack of seriousness in his writings. When focusing on economic matters, Singh is primarily concerned with the inequality that exists. He contrasts the two worlds of an Indian small town lacking basic amenities with the lavish lifestyle of the ruling class, who he condemns as parasites living off public funds.

Khushwant Singh's approach is anecdotal even when discussing serious issues such as economic inequality. The intention is always to highlight the human aspect of the matter and emphasize the human suffering caused by such inequalities. In his political writings, he covers a wide range of topics including communalism, elections, political ideology, and government systems.

In fact, Khushwant Singh writes extensively on a variety of topics such as elections, disposal, communalism, secularism, prohibition, exigency, human rights, democracy, patriotism, international dealingss, Pakistan, political political orientation, and political system. He strongly believes in democracy as a means of empowering the socially and politically marginalized individuals. However, he was the only one advocating for the implementation of exigency measures because he saw it as the only solution to enforce disciplined work culture for family planning and slum clearance. The agenda-setting theory is reflected in Khushwant Singh's writings as he shapes public opinion by highlighting various political issues of public interest. His work plays a crucial role in influencing public sentiment positively.

In terms of illustration, he also opposes the bureaucracy's excessive red tape and politicization, specifically in the case of the police who he believes have earned a negative reputation for harassing innocent citizens. He criticizes divisive communal

forces that tear apart the nation and cause individuals to lose their humanity. His remarks resonate strongly following the 1984 anti-Sikh riots. Khushwant Singh advocates for human rights for ordinary individuals, particularly those lacking political support and influence. He promotes secularism as a virtue in public life and appreciates secular values found in religious texts, despite not considering himself religious. Additionally, he opposes capital punishment, deeming it inappropriate for a civilized society, even for terrorists like Afzal Guru.

He believes that the right to drink should be seen as a personal right of citizens, and that the province should not interfere by imposing prohibition. He argues for a shift away from biased criticism of drinking and towards a rational and sensible approach to it. As a patriot, he frequently writes about Independence Day and Republic Day celebrations, particularly focusing on highlighting the importance of crushing the retreat over the more flashy Republic Day Parade. He also uses these occasions to assess the progress made by the country. When comparing Pakistan and India, he takes pride in being Indian.

Khushwant Singh follows a pragmatic approach in political relations rather than blindly adhering to any political ideology, while still valuing a system that promotes 'socialist' justice in society. He adheres to the traditional concept of 'press', viewing it as representative of the public, a government critic, policy advocate, and policy-maker. Thus, his writings align with the 'Media and Society' theory. With significant attention given to political topics (20.48%), he expresses concern for issues affecting individuals and the public. However, as a distinctive columnist, Khushwant Singh's articles do not conform to a structured writing pattern.

The writer's mind moves swiftly from

thoughts to people and people to ideas, making it difficult to analyze logically. There is no main theme thoroughly explained in any of his columns, demonstrating his status as a post-modernist author. Khushwant Singh's writings show that he often defends the cultural heritage of a country or society, specifically in areas such as education, science, art, and literature.

Thus, civilization encompasses 21.23% of the entire subjects. Within civilization, his sub-themes cover a wide range from faith to racial favoritism. He extensively discusses topics such as faith and morality, tradition, doctrine, astrology, supernatural phenomena, racial bias, and art. The author demonstrates a keen perception of various civilizations, as evident in his series on different Indian communities published in The Weekly. He supports and acknowledges the unique cultural expressions of regional and local differences, emphasizing both authenticity and tradition. Despite identifying as a skeptic, his creative genius is deeply influenced by ancient Indian religion, which places great emphasis on self-discipline, rejection of worldly desires, reincarnation, karma, and non-violence.

Khushwant Singh discusses the enduring spiritual practices, values, and rituals that continue to exist in modern times. He admires the teachings of Adi Shankacharya, Mahatma Buddha, and Guru Nanak Dev and provides his interpretation of their teachings. He also draws connections between ancient Vedas and Upanishads and the present era. In Khushwant Singh's articles and columns, religion, especially in its ritualistic form, is seen as a symbol of corruption as it colludes with the existing power structure in society. According to Khushwant Singh, religion operates as an oppressive system used by the wealthy and powerful to suppress the poor and disadvantaged classes.

Every religion - Muslimism, Sikhism, Christianity, and Hinduism - has

been affected by corrupting influences, causing harm to human life and societal establishments instead of enriching them. The commercialization of places of worship has granted individuals with authority and privilege at the expense of spiritual values. Khushwant Singh mocks those who pretend to have strong religious beliefs while leading immoral lives personally and professionally, yet playing tricks to please a higher power. He cites a famous couplet by Sikh businessmen, "We lie in our words; we cheat in our actions; but, O True King! We still take your name." He exemplifies the reason why religion holds importance in our lives by delving into the precise consequences of religious beliefs.

Khushwant Singh rejects the belief in God and the supernatural, emphasizing the power of man to create a society based on love and goodwill where everyone has the right to enjoy all freedoms. He aims to eliminate the harmful growth of superstition and blind religion that hinder individual growth and promote a fatalistic and inactive attitude. Singh's exploration of both European and Indian philosophy adds depth to his works and provides a perspective on his ideas about man and society. His search for truth goes beyond established norms, exploring theories of knowledge and philosophical guidelines from both Eastern and Western thought to develop a belief that combines the best aspects of existing beliefs with new ideas. Singh supports his viewpoint on various philosophical issues such as old age, death, and spirituality by quoting various philosophers and intellectuals in his writings. He criticizes practices like astrology, palm reading, gemstone wearing for good luck, and yoga in his articles and columns.

In his writings, Khushwant Singh criticizes the supernatural beliefs

that many adult males hold, while he himself does not believe in them. Despite being known for his classic work on Sikhism, "The History of Sikhs," Singh's columns and writings do not primarily focus on Sikhism. This portrayal of Singh as a hedonic, individualistic iconoclast has created a popular perception of him. However, a close examination of his columns and articles reveals that behind this image lies the true person, who is deeply influenced by human conditions in various cultural contexts. Singh's dislike for ritualistic forms of religion and his appreciation for the timeless and humanistic values in ancient religions demonstrate his opposition to the dilution of faith into mere ritual and its exploitation to keep the common man subjugated.

Khushwant Singh's ideology parallels that of Karl Marx, who famously referred to religion as the "opium of the masses" and as a tool used by those in power to exploit and control the weak. However, unlike Marx, Singh does not present his worldview through philosophical arguments. As a true postmodernist, he freely expresses his opinions in his unique writing style. Singh's exploration of taboo topics and explicit language has challenged societal norms and caused controversy. Some readers may perceive him as a purveyor of pornography due to his use of partially naked women in his distinctive logo.

The survey shows that only 5% of the journalist's articles focused on sex, mainly in regard to morality. The provocative design of the logo is a strategic move to attract readers rather than to engage them in meaningful discussions on the same topic. Khushwant Singh strongly criticizes racial discrimination, which is just another aspect of the interconnected issues of casteism

and class-consciousness in Indian society. This system creates a scenario where certain groups are granted more rights and privileges based on race. Singh's refusal to focus on race, caste, and class aligns with his humanistic perspective on life, which is evident in his writings on religion. Readers perceive society through the eyes of journalists as well as their own viewpoints.

Khushwant Singh challenges established norms and conventions of faith, household, and caste-brotherhood, appreciating the changes that come with it. However, he does not intend to appear like a philosophical writer. His style remains analytical and loosely connected. For Khushwant Singh, arts and crafts deserve the same meticulous attention and seriousness as editing a magazine or newspaper. He strongly supports art in all its forms, whether it be painting, poetry, or any other form. He actively promoted art in the journals he was involved with.

Khushwant Singh's journalism is characterized by a focus on blending modern and traditional elements. In The Illustrated Weekly of India, he emphasizes the idea of using creative output to enhance social institutions. He explores the entire art and cultural sphere to highlight their significance in human and societal development. Singh is a staunch rationalist and confidently stands by his every statement. As a result, rational thought makes up 19.37% of his works. His overall approach is broad, with a commitment to reason in all matters.

Khushwant Singh's writings demonstrate a harmonious integration of scientific rationality and wide-reaching humanist values. In his rational explorations, he covers a range of topics, such as book critiques, human behavior, social behavior, Gandhism, language, and history. Throughout his extensive career as a journalist, he has authored numerous book reviews.

Particularly in the later stages of his career, Khushwant Singh has produced a significant number of book critiques.

Khushwant Singh has reviewed books from various genres such as life, autobiography, fiction, history, faith, art and civilization, poetry, non-fiction, and translations. As an observer of human behavior, readers can witness the intricacies and diversity of human behavior in his columns. Khushwant Singh humorously criticizes individuals who try to impress others through deceitful means in both social and personal contexts. He also comments on sycophancy, the behavior of people when they achieve success, and the social lives of individuals.

Khushwant Singh criticizes individuals who use the names of famous people to elevate their status in society. However, he admits to being guilty of name-dropping himself, but disapproves when others use it for their advantage. Singh denounces individuals who boast about their accomplishments. His writings on social and political issues clearly demonstrate his strong support and admiration for Mahatma Gandhi.

Although he agrees with Gandhi's principle of non-violence, Khushwant Singh holds a completely different view on celibacy. While Gandhi followed celibacy throughout his life, Singh disagrees with Gandhi's rejection of sex. Singh believes that the decision to practice celibacy is a personal choice and has celebrated sex in his novels. As a well-known novelist and journalist, Singh expresses great concern about the use of language in communication. He criticizes the excessive use of English, Hindi, Urdu, and other regional languages in India. Singh realizes that the language issue deserves serious attention, as there is a generation that lacks proficiency in any language.

Khushwant Singh's fascination with memoirs in his profession became widely sought after. His articles truly reflect the time he lived

in, serving as a docudrama of the events and individuals in his surroundings. Statistics show that memoirs accounted for 22.91% of Khushwant Singh's journalistic subjects when he started his career. His memoirs encompass a range of topics including places, travel experiences, and profiles of the people he encountered throughout his lifetime. He shares his stories about the places he has visited.

Some are beautiful topographic points of historical importance or not so important like Patna, Bombay, Syria, Germany and Amritsar. He describes the place in such a way that it creates a image in the minds of readers - good or bad. Khushwant Singh also travelled to a number of places around the world in the course of his journalistic career and he presents the record of his travels in his columns and articles. Being caste in post-modernist manner Khushwant Singh rarely sticks to the one place that he is describing. He often flies off at a tangent from the description of a place to aspects like economy, history, culture and even individual memoirs. Khushwant Singh has ability to relate the contemporary issues with his own experience and he turns nostalgic about the places, people and events of his youthful days.

He is the only one who is singular.