“As the world celebrated English Language Day on October 13, marking the global legacy of a language that connects billions, Punjabi continues to struggle for recognition within its own homeland. While English thrives as a global bridge, Punjab’s own linguistic heritage faces a silent erosion — not from outsiders, but from within. In this thought-provoking articulation, “Punjab Silent on Punjabi — The Language Divide,” Jatinder Pal Singh (panelist writer with samvadpatar), explores how Punjab’s own language is silently losing its voice within its borders.”
— Editorial Director

The vibrant cultural tapestry of Punjab, a land steeped in history, rich traditions, and a deeply shared heritage, is unfortunately marred by a silent, yet profound, division: the communalization of its languages. This isn’t a new phenomenon that appeared out of nowhere; it’s a deeply entrenched historical process where languages – Urdu, Hindi, and Punjabi – have, over generations, become rigidly, almost tragically, associated with specific religious identities: Muslims, Hindus, and Sikhs, respectively.

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The Historical Roots of a Linguistic Divide

This complex and often painful situation largely escalated during the pivotal period of India’s post-partition census operations and the subsequent linguistic reorganization of states. However, the seeds were perhaps sown much earlier, even before independence, when the medium of studies and vital land records were predominantly in Urdu. This meant that before the dust of partition had even settled, language was already beginning to shift from being a fluid expression of regional identity to a crucial, often divisive, marker of religious affiliation.

Identity Through Language — A Partition Legacy

It’s a stark reality that during these post-partition surveys, a section of the population in Punjab, whose mother tongue was undoubtedly Punjabi, consciously declared Hindi as their mother tongue. This wasn’t merely a linguistic choice; it was a powerful socio-political statement of identity, inadvertently reinforcing existing religious divides.

We see a striking parallel across the border in Pakistan, where Urdu is enforced on a predominantly Punjabi-speaking population, leading to its own persistent set of identity struggles and resentments.

Everyday Symbols of Division

The repercussions of this linguistic communalization are visible in the very fabric of our society, subtly yet powerfully. Take, for instance, critical issues like water sharing disputes – a perennial point of contention in Punjab – or the vital preservation of our shared mother tongue. All too often, these are narrowly perceived as “Sikh issues” by a segment of the population, rather than concerns that affect every single resident of Punjab, regardless of their faith or background.

A subtle, yet telling, indicator of this division can be found in our social customs, particularly when we celebrate. Observe wedding invitations, a hallmark of community celebration and family union. It’s not uncommon to see one section of Punjabi families opting for cards in Punjabi or English, while another section within the very same broader community chooses Hindi or English. These aren’t accidental preferences or minor aesthetic choices; they reflect deeper, often unspoken, fault lines that have been meticulously constructed over decades by a complex interplay of historical narratives, political maneuvering, and socio-cultural shifts.

The Three-Language Formula: A National Policy, A Local Silence

This backdrop in Punjab makes our local situation even more poignant when we consider the Three-Language Formula (TLF), a national policy introduced with the noble aim of fostering multilingualism and national integration across India.

The idea was elegantly simple: students in Hindi-speaking states would learn Hindi, English, and a modern Indian language from the South, (but the implementation was never uniform and the majority opted for Sanskrit) while non-Hindi-speaking states would learn Hindi, English, and their regional language.

The goal was to build linguistic bridges, allowing us to understand and appreciate each other better, fostering a truly united nation.

Resistance Across India: A Contrast to Punjab’s Silence

However, the journey of the TLF has been fraught with challenges and resistance, its implementation far from uniform across the country. We’ve seen several states notably resist or even outright reject significant aspects of this formula.

For instance, Tamil Nadu has historically maintained a firm two-language policy (Tamil and English), vehemently opposing any perceived imposition of Hindi. Similarly, states like Karnataka and Kerala, while generally more open to Hindi, have consistently prioritized their regional languages (Kannada and Malayalam respectively) and English.

This regional resistance often stems from a deeply felt fear of linguistic imposition and an unyielding desire to preserve and promote local linguistic identity.

The Maharashtra Example: When Policy Meets Politics

And just very recently, the news from Maharashtra provides a fresh, stark example of this ongoing linguistic contention. The state government had to revoke two resolutions related to the three-language policy, effectively putting on hold measures that sought to induct Hindi as a third language in primary schools.

This move came amidst intense criticism and allegations of “Hindi imposition” from various political parties and civil society groups. This episode perfectly illustrates how language policy, intended for harmony, can quickly become a hotbed of political and cultural contention, fueling sentiments of linguistic dominance versus regional identity.

Punjab’s Quiet Compliance — Pragmatism or Indifference?

In Punjab, the state being a leader in three-language formula implementation, we haven’t seen a similar hue and cry. Unlike Maharashtra, there has been no widespread public outcry or significant political agitation over the implementation of the Three-Language Formula.

Is this the pragmatism of the Punjabi community at play – an acceptance of a practical reality without making it a battleground? Or is it perhaps a sign of plain indifference, a quiet resignation to a linguistic status quo, or even a lack of awareness regarding the broader implications?

Perhaps any agitation on the issue could have earned the tag of separatism.

The Sociological Lens — Why Divides Persist

For Punjab, while Punjabi is our official state language, these deep-seated internal divisions mean that the spirit of the TLF, which aims for harmony through language learning, struggles to truly bridge our own existing chasms.

It influences everything from educational choices and career paths to what media we consume and how we interact in our daily lives.

Understanding the genesis and perpetuation of these internal linguistic divisions demands more than casual observation or surface-level debate. It calls for a deeper, more rigorous academic inquiry.

A sociologist, a true domain expert in the intricate dance of societal structures and human behavior, could offer invaluable insights by researching the underlying dynamics that have led to this communalization.

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Reclaiming Punjabi — A Shared Mother Tongue

Ultimately, the solution to this linguistic chasm lies not in external decrees or forced mandates, but in a profound, grassroots movement from within our own community.

It’s a powerful call to reclaim Punjabi as our shared mother tongue – a unifying force that transcends religious affiliations and bridges historical divides.

By collectively embracing our linguistic heritage, celebrating its richness, and recognizing it as a common bond, we can begin the vital work of mending the separations that have taken root, fostering a stronger, more cohesive Punjab where language truly unites, rather than divides.

The Final Reflection — Between Indifference and Survival

Or perhaps, we may reconcile to the profound cosmic indifference that envelops us. So many languages, cultures, and civilizations have withered away with time. Great kingdoms have been lost to the sands of history; countless species have gone extinct; even stars and planets die or are reborn.

To the ultimate ‘One,’ to the vastness of the universe, it doesn’t matter at all. So, perhaps, we must not lose too much sleep over it after all. But for us, here and now, in this moment, in Punjab, it profoundly matters.

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