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Critical Analysis of “Among the Believers ( Iran And

Pakistan)” by V.S. Naipaul”
By Sara Ahmed
In the travelogue “Among the Believers”, we see Naipaul moves from Iran to Pakistan, Indonesia
and Malaysia drawing a picture of Islam through a deriding and sarcastic tone claiming that new
Islam raises policy centered issues without giving political arrangements. In this manner Islam is
empowering rebellion. To him the new devotees do repudiate what they see as realism, while
staying dependent on it, and consequently reveal a focal defect. The desire, innovation and
training that they need would keep on originating from another person; specifically, the
“profoundly desolate” outsider terrains where inventive vitality has not been smothered or
deserted.

In this paper, we will analyze that how Naipaul as a traveler has gotten his own western point of
view in painting this picture of Islam and Muslim nations. We will perceive how rather than
really introducing his own excursion, he has utilized his creative mind in not just the request for
the characters and occasions yet in addition in the imagery “he happens to discover” working as
per his own Western point of view.

Initially talking about about Iran, The principle goal of of the travel writing is to reliably speak to
geological, recorded and social truth of different societies and nations. At whatever point a
voyage author visit some spot, particularly third world, they utilize some particular system to
speak to different societies as second rate and they see themselves as predominant and local
people as primitive and crude. Scholarly expository is one of the sorts of travel writing in which
the traveler views himself as a sort of reformer or scholarly social observer. V.S. Naipaul in his
travelogue “Among the Believers” views himself as a reformer, who went to land to edify
individuals. In this travelogue, he utilizes various techniques that make his compositions exact
and persuading with the goal that nobody can deny those real factors which he presents in his
works. The principle angles in his compositions are depiction of Islam, fortifying the
stereotypical pictures of Islam, portrayal of locals, the impact of land on people, place of women
in Islamic culture, the loss of character in locals and through this travelogue, one can feel his
biasness when he comes to give perspectives on locals without support and contrast Iran and
India. In this section, a general articulation of Iran’s reliance on trust is given such that it appears
reality.

Islam is assaulted as often as possible in his first travel understanding on an extremely more
extensive scale. He gives numerous references to radicalism and partners it with the way of life
and religion. He depicts the thought so that it turns out to be a piece of the way of life as well as
it appears reality to reader. In chapter 1, Death Pact of his journey to Iran, he says: “It was
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Ramadan, the month when Muslim fasted from sunrise to sunset; and in Qom, the city of mullahs
and ayatollahs, it wasn’t going to be possible to eat or drink”.

Another significant view point of this entry is the manner in which he depicts the month. He
disregards the pith of the month or its significance for Muslim individuals. This thought of
ignoring the embodiment of religion and culture will win all through the travelogue. The
portrayal of Islam in political terms is the thing that is delineating his mocking nature when he
says: “Islam in Iran was even more complicated. It was divergence from the main belief; and
this divergence had its roots in the political-racial dispute about the succession to the Prophet,
who died in 632 A.D. Islam, almost from the start, had been an imperialism as well as a religion,
with an early history remarkably like a speed-up version of the history of Rome, developing from
city-state to peninsular overlord to empire, with corresponding stresses at every stage”. Islam
for him isn’t a religion yet it is a method of authority. Naipaul is particularly affected by his own
British and Caribbean belief system. He interfaces boorishness, brutality and passing with Islam
and East: “Bahai movement… An early call for “heads to be cut off, books and leaves burnt,
places demolished and laid waste, and a general slaughter made; in 1852 there was an attempt
to kill the king”. Naipaul likewise goes about as a translator when he deciphers Behzad’s data
about Bahais ““had their own secret frenzy and it derived from Shia frenzy of Iran”. Along these
lines and by numerous others, he is trying to depict the picture of strict frenzy that is whinnying
in Iranians.

A traveler must not join his own perspective, thoughts and philosophy in the travelogue;
however it is done deliberately and unwittingly now and then. Naipaul’s clarification is impacted
by his philosophy and way of life subsequently contrasts states of Iran and different spots and
Islam with Christianity. He depicted Islam as shallow and named it as “religion of fear” while
discussing Christianity, he clarifies it as “more visible” and “official in Trinidad”.

He additionally doles out the possibility of “facelessness” with Islamic theme by considering
over sheets and notices and so forth. He attempts to attest the possibility that Islam implies loss
of character and independence which is on its top in his piece of world and that is confusing on
the grounds that later he isn’t certain about that what personality he should introduce in the very
place. Other than that he additionally venture Islam as mechanical procedure by citing from
discourses of locals and presents a phony picture of Mosques where the solidarity of Muslims is
deciphered in terroristic terms and thoughts, he says, “[Mosque] was not only a place of worship
but also “a base for launching anti colonialistic movements in a display of unity, thought and
action… Unity, union, the backs bowed in prayers that were like drills, the faith of one the faith
of all, the faith of all flowing into the faith of one and becoming divine, personality and
helplessness abolished: union, surrender, facelessness, heaven”.

A significant viewpoint which is featured is women of Iran. Ladies, from the eye of Naipul, is a
bit of magnificence. He portrays local ladies as: “effect was Eastern and antique, Egyptian:
antique cosmetics aiding an antique idea of beauty”. In the entire entry, Naipaul while depicting
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women, talked about their appearance as it was. He additionally discusses Islamic radicalism on
ladies while expounding on hidden women. He depicted the picture of ‘veil’ as a prison for
women where they are not allowed to carry on with their lives. He additionally depicts the
demonic idea of locals by citing his statement, “It’s bad to travel alone. You should have a girl.”
where Naipaul adds “West Indian women were lovely.” In women depiction, he presents a
negative perspective on shroud and isn’t attempting to investigate the value of veil in very setting
and religion, as he places it in words: “the rule of Ali was more than getting women back into
veil”.

Besides, likewise he is extremely biased while clarifying the circumstances of various

workplaces, he visits. While concentrating on “Tehran Times” he presents a picture of working
spot and put words to as “office was new , well equipped, and busy, and there were some
American or European helpers” then again, while discussing local work places he presents
imagery of lazy animals and absence of difficult work. Additionally a significant part of his
belief system is uncovered when he puts the negative remarks of the place yet ignores to
investigate on those remarks or doesn’t gives support for the data. On other hand, at whatever
point he experiences whatever is hopeful perspective on his place or land, he thinks of defenses.
This strategy assumes a significant job in fortifying of stereotypical pictures of East and Muslim
World. He depicts locals as silly, illogic, apathetic, unpunctual and radical. His symbolism of the
spot is ruinous in sense that it controls the entire situation of city. He constantly calls attention to
the machines and structures that are left incomplete accordingly anticipating a thought that
revolution in Iran implies boycott of improvement and achievement. Naipaul as a bigot assumes
a significant job in entire travelogue. He examined the entire circumstance as far as “I” and
“They”. His depiction of Muslims is extremely mocking and this sarcastic tone goes with each
thought. Once in a while, he is also taunting the place and locals. He presents Muslims as
individuals who are befuddled, jumbled headed, uninformed and are not straight forward. Not
only this, he also assigns brutality with the very place, when he says: “But violence was in the
air” and feels a “silence of embarrassment” noticeable all around. Naipaul assaults the historical
backdrop of Muslims by controlling it with the words like “stole” and “broke”, when he says:
“Nadir Shah was the Persian king who raided Delhi in 1739 and stole and broke up Shah
Jahan’s peacock throne”.

Naipaul’s tendency and philosophy is increasingly similar to to Joseph Conrad that is uncovered
through his style of composition. In Chapter 2, “The Rule of Ali”, he anticipates the symbolism
of Iran and its urban communities, such that they impact outsiders adversely when he talks about
the “rage” of Nicholas and in this manner assigns a stereotypical picture of pride in
differentiation to the locals. In short, for him, Iran resembles a wonderland for him, and this is
taken from his announcement: “I was taken to another level of wonder”. This is manipulation of
land and its belief system, culture, religion and individuals. For him, each local component is a
bizarre animal or episode. In general, Naipaul’s tone is exceptionally snide and here and there
ventures a taunting impact.
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Subsequently, Naipaul starts the chapter on Pakistan, namely “Displacement” with a belittling
tone saying that, simply like Iran; Pakistan also relies aimlessly upon confidence to beat its
shortcomings in terms of progress in science which is expected to run a state in present day
period. He calls Pakistan a “a fragmented country, economically stagnant, despotically ruled,
with its gifted people close to hysteria”, while completely ignoring the events that led to the
development of Pakistan. The corruption and manipulation of both land and force which
occurred at the hour of segment made a nascent country unexpectedly bear the weight of such
large number of refugees without a moment’s delay therefore adding to an issue of previously
cracked and broken identity.

He dominantly, raises doubt about the entire philosophy of building a country on the name of
religion rather than inactively accepting data like a traveler. He cites the data from Allama
Muhammad Iqbal’s discourse wherein he gave a dream of country for Muslims based on the
standards of Islam. Islam according to Iqbal was not just a lifestyle for each individual rather it
was a type of government. He takes on a humorous tone as he discusses the detestations that
Islam brought for Pakistan. Initially he says that the territory of Pakistan appeared 9 years after
the death of Allama Iqbal, inferring that individuals of legitimacy have consistently been
disregarded by Muslims and Pakistanis. Anyway he neglects to illuminate the pursuers that
obtaining division from India was not a simple task and it required unrealistic work. He
additionally comments on how the most strictly charged gathering couldn’t relocate and the
individuals who did (Indian Muslim Legislators) before long lost their reputation among the
majority and foundation which were faring quite well in British time, fallen.

He discusses Pakistan Government dependent on strict arrangements as a foolish framework with

anarchy reproducing at its inside. At the point when he meets a companion who was a
government worker and a writer he suggests that pioneers associated with making Pakistan ought
to have concentrated more on creating foundations as opposed to sparing confidence to which his
companion answers with the standard answer that it was the individuals who debased the land,
confidence had nothing to do with it. We see Naipaul taking up a better ordering tone than infer.
He realizes better with respect to what anyone can do of being consistent explorer adding data to
his reality view and in this manner extending it. He later scrutinizes the perfect confidence of
Islam as seen by Muslims to be taking a shot at the guideline of “conquer first, Islam later”
when he talks about the rule of Hazrat Ali (R.A.). He gives no more clarification on this point
and neglects to transfer to the reader that this methodology came later and in any event, when it
did it had knowledge behind it.

The second experience of Naipaul is with a Maulana wherein he expect a nonexistent tone to
depict the place and Maulana himself, he utilizes the figure of Maulana which is progressively
similar to a bit of his creative mind instead of real being to portray fundamentalist and devotee of
Islam. This figure of Maulana is supposed to be bursting at the seams with a strict enthusiasm
which is a lot of like vindictiveness This Maulana he meets is portrayed as "vigorous" and
"ungentle’'. He additionally said to be driven by thoughts of "holy war" and "enemy". His
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thoughts on Islamic method of banking and its usage in Pakistan are utilized by Naipaul to draw
a profoundly stereotypical picture of Islam being nonsensical and unrealistic in reality since the
Maulana doesn't generally have a thought of in what capacity will the entire premium free
framework work in the advanced time. He suits Maulana's character to uncover the primitivism
of Islam and Muslims. In any case, he neglects to make reference to the way that it was Islamic
standards of Banking from which the West drew the blueprint for present day banking including
the idea of premium. He doesn't elucidate on the way that Islamic banking was an old and very
much created foundation completely fit for working.

This religious instructor additionally bolsters Khomeni in spite of his Shia tendencies in light of
the fact that Khomeni restricted Women from showing up on TV. This picture of ladies
enslavement and concealment is followed in the following two chapters too where one of his
guide who is a widow (woman in green sari whom he doesn't try to give a name) is persecuted
despite the fact that she is a government worker simply like her male associates is given a
situation in data office against her desires to control her concerning what she composes. She can't
leave the activity since she needs to bring up her youngsters all alone. Notwithstanding that
Naipaul offers another thoughtless remark about the sexual orientation differentiation
uncontrolled in Pakistan while discussing a washing ghat in passing which had separate
entryways for people with emblematic drawings of elephants and swans individually. Thusly
Naipaul draws a picture of Pakistan as a ladies abusing in reverse manly state while receiving a
predominant and hateful tone as though such an excess of thing were not uncontrolled in West as
well, some time ago.

In addition, he fortifies an ungracious and prejudiced cliché picture of Pakistan when he says that
he didn't know whether Mr. Sherwani his guide had become weary of him and introduced the
widow young lady as another option (here too ladies are spoken to as unnecessary creatures).
Besides, the young lady presents herself as an Ahmadi and presents an opportunity for Naipaul to
misuse this snippet of data to paint a blinkered picture of Pakistan. The ladies as far as anyone
knows reveals to Naipaul that she is instructing her youngsters in English so that the can land
positions abroad in light of the fact that Ahmadis are not invited in Pakistan. She honestly
expresses that "we believe in prophet" yet still we were pronounced non-Muslims. Naipaul
effectively extricates the data about the start of the Ahmadi group from her yet neglects to
introduce the counter contention to The Ahmadi young lady's cases that they were pronounced a
minority since they accepted that their pioneer, Ahmad was a savior. Naipaul develops the
possibility that this thought of savior was destructive to the supposition of Muslims since it
compromised the irrevocability of prophet Muhammad (S.A.W.W). He helpfully overlooks the
way that conclusiveness of prophet hood is one of the fundamental occupants of Islam,
confidence in which is obligatory for somebody to be called Muslim.

Another thing which surfaces over and over in Naipaul' account is the projection of the British
greatness compared with the neglected circumstance of present Pakistan. He thinks about
Karachi as an angling coast in 1843 with current port and principle city of western portion of the
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new Muslim territory of Pakistan. Likewise, when he discusses the terrific private boulevards he
always remembers to make reference to that they were worked by British. He doesn't neglect to
extol the past by naming spots like "Club Road, Bleak House Road, Clifton, McNeil Road…”
and so on. At the point when he discusses the abandoned circumstance of the ghat with its
darkened advances he doesn't neglect to put forth for the way that Napier Mole Bridge from
where this ghat was obvious was made by British architects. Indeed, even the "white ship" which
is to take explorers to Mecca is supposed to be British-built. In different cases too he doesn't
neglect to present for the matchless quality of pilgrim rule along these lines veering off from his
job as a voyager to a self-satisfying colonizer.

All the individuals he meets in the second section Karachi Phantasmagoria, are progressively
similar to projections of his own creative mind and saw thoughts regarding Pakistan and
regardless of whether they are genuine they are among the numerous with whom he met for it is
exceptionally far-fetched that he met just those whose life occasions served to legitimize his
view. Cabbie, Maulana (whom he doesn't name, in this way summing up all muslims), Mr Deen,
Mr, Sherwani, woman in green sari, Mr. Mirza, Mr Salahuddin, Khalid Ishaq, Mr Ahmed and
others all serve to legitimize the picture of a defilement perplexed and miserable province of
Pakistan. His journey for discovering "Islam in action" bombs in this way transferring the
thought of a bombed religion and a bombed state.

Naipaul is likewise observed utilizing disparaging and creature imagery for depiction of
Pakistan. Initially, he jokingly calls the concierges of his inn as "two diminutive people in white
uniform and green turban". The imagery of this picture shows a ludicrous picture of Pakistan
(white and green – Pakistani banner) in eyes of an English man. Also, he outlines Pakistani
streets as loaded up with camel trucks and jackasses which never really show the backwardness
of the scene. Additionally, he depicts his taxi man as "spoilt and thuggish" who gave him a
"feeling of danger". These emotions are poorly positioned and depend on stereotypical pictures
and no further clarification is given to invalidate the obscure viewpoint of the cabbie.
Additionally, Pakistani specialists like Mr. Ahmed’s children is supposed to be an incredible
compassionate however this thought is countered by his preferring snake chomps as a method of
restoring a few maladies indicating that even proficient minority is odd and uneducated. Mr.
Ahmed who is a devout, rehearsing Muslim has his picture defaced by his past where while
being a piece of Royal Indian Army he had partaken in Bombay uprising during which he and
his companion used to assault a lady only for the "wickedness" of the demonstration in this
manner breaking the great picture.

The principle target of travelogue is to loyally speak to land, verifiable and social reality in
different societies of the world. The movement essayist utilized the look of the colonizer so as to
speak to the way of life of the others and watch them as crude and in reverse. In the fourth part of
his visit to Pakistan, he lets us know quickly the historical backdrop of Arab intruders in Sindh
regarding a book called “Chachnama”. On the off chance that we intently decipher the history,
we can perceive how he delineated ladies. In this section two ladies stories are told and them two
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are manipulative and childish."But the Queen pleads… in the end, she has her way". Women
help men to pick up power just as fit for decimating them. They are not appeared as powerless
but instead clever. It is the little girl of Daher and a unimportant sex slave who is behind the
demise of Bin Qasim. She tells the caliph how she is disregarded by Bin Qasim however it was
just the caliph's entitlement to take her virginity. This angered the caliphs and along these lines
he requests to slaughter Bin Qasim. Later the slave concedes that she was lying for rendering
retribution from Bin Qasim, it is a valiant activity on her part and she was covered alive in a
divider alongside her sister. The other thing which we can find in the history is the means by
which he delineated Hindustan and the Brahamins. "They are treacherous and deceitful." It was
their double-crossing that helped the Arab triumph. In correlation the Muslims are appeared as
daring joined men, “a picture of equality unity, and union…".

As indicated by Naipaul the history they tell in the schools of Pakistan isn't sufficiently precise
however they shaped it as indicated by their necessities. The Chachnama shows the Arabs as
edified individuals of Islam, and the individuals they vanquished were in obscurity and they
purchased light upon them. Before the finish of the part Naipaul remarks in a ridiculing way that
"the Arabs were the most successful imperialists of all time, since to be conquered by them (and
then to be like them) is still, in the minds of the faithful, to be saved."

All through the travelogue the tone of Naipaul is humorous. In the fifth chapter wherein he visits
Hyderabad he utilizes symbolism of destitution, rot, failure and wantonness. He examination
various parts of various societies in such a genuine way, that the readers acknowledge it as a
reality. He utilizes his procedures in such a keen way, that even the negative parts of a general
public is appeared in an exceptionally persuading manner and the reader has sympathy for it. “It
was a land of faith, but it was also a land of dust and sand and dry nostrils and nose-
picking.”We can perceive how he joined both the negative and positive parts of Hyderabad in
one sentence is noteworthy. Another model is, “Hyderabad—a nondescript desert town with
low, ochre distempered concrete buildings—baked. But there were pools of stagnant water here
and there: the desert was waterlogged." He gives such a sensible record of his movements in
such a delightful way. He appreciates the route individuals of Hyderabad are so strict and how
the shrines of various pirs offer haven to the needy individuals however separated from that there
isn't one spot where he depicts the city such that causes us to feel that it is an extremely
wonderful city rather the main thing we get from his travelogue is the symbolism of rot and soil.
By all symbolisms he delineates the negative image of the underdeveloped nations. We imagine
that he is simply being sensible and attempting to make sense of and make request of the things
yet actually he utilizes these dim pictures and tone so as to persuade the reader that his
observation about Hyderabad is the correct one.

“At the sessions court in Karachi—just beyond the central bazaar—the prisoners were led out
into the yard, usually tied up in twos, with chains attached to their wrists, and with the free end
of the chain held by a khaki-uniformed policeman.”
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“People spoke loudly in Karachi; but in this little room they mumbled, and with the encircling
hubbub it took some time to understand that they were speaking in English”.

Moreover, in his travelogue, he discussed the historical perspective of Islamabad and Karachi.
“In 1947 there were only six city courts in Karachi; now there were forty”. “The British had
ruled here for under a hundred years, and more than thirty years has passed since they left, but
old Rawalpindi remained a town of British India: in the Mall, a street of hotels and gardens; in
some of its old-fashioned shops on the Kashmir Road; in its military and administrative
residences”.

He watched definitely every part of others culture and investigated them in a quite certain tone
that reader acknowledges that viewpoints as a reality and can't take escape from his systems that
he utilized so as to persuaded his readers. He utilized various systems to persuade his readers and
that procedures are the Naipaul a presumptions, his account authority and his movement
techniques. He utilized these techniques in an extremely savvy route that by utilizing these
methodologies he really delineated the negative parts of society yet he introduced in such a
persuading way, that reader thinks he has unsatisfied and sympathy for it.

There are anecdotal components utilized by Naipaul in his movement works that are really
Vulcanization or another sort as per Santiago that is travel on. First component utilized by
Naipaul is tone. His tone is ironical.

“A pir or holy man in a provincial town had been charged with raping the thirteen-year-old
daughter of one of his followers. The case against him couldn’t get far in the sessions court
because the new Islamic law under which he was tried required four eyewitnesses to the act.”.

“For a writer in the Pakistan Times—defending the government against accusations of Islamic
slacking, and criticizing the mullahs who had advised the government about Islamic laws—the
law about rape was faulty and absurd (“because the act is never performed in public”) and was
based on a misreading of the Koran. The Prophet’s revelation was about “lewdness” and
feminine lewdness specially. It couldn’t be said to refer to rape. So it didn’t require the four
eyewitnesses. Ordinary witnesses would have sufficed; even medical evidence might have been
offered”. Here the point which he discussing was that the Muslims followed Quran blindly.

Second component is portrayal as he has given total depiction of each one to whom he met, he
viewed himself as a social reformer and imagines that it's his obligation to make request out of
mayhem. In his travelogue , In Among the Believers, he gives a nitty gritty portrayal about each
character like in chapter 6 first he presented us with the Journalist Nusrat, “The second time I
went with Nusrat. Nusrat was a journalist on the Morning News. He was a short, chunky man of
about thirty, with big round glasses on a round face, and a thick walrus moustache.”. “Nusrat
was of mixed Punjab and Madras decent, so that in Pakistan he was a native, half a mohajir or
Indian Muslim stranger.” At that point, he examined pretty much all the detainees who are
holding up outside the court, rather to make his travelogue increasingly bona fide he gave minor
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subtleties. In Chapter 7, he follows a similar example for portrayal, “The doctor was a Shia. The
Shias—supporters of Ali and Ali are defeated because (in its beginnings a political cause, an
anti-Arab cause within the expanding Arab empire)—the Shias were the minority sect in
Pakistan”.

He continuously portrayed Pakistani regions specifically as he has used the words dirt, old, dusty
street, hot, filthy, sandy tracks etc. “There was an office in which it was all recorded: a room
that was a storehouse of files, racks and racks with bundles wrapped in red and yellow and
white cloth, shelves and shelves with torn and dusty ledgers.” ”the ceiling lights a little dimmer,
the walls a muddier yellow, the uniforms of the waiters a little grubbier, the atmosphere a
mealtimes more highly spiced.”

His principle design was simply to corrupt Pakistani locales. On the off chance that we
investigate his writing basically we can say that he can give the positive portrayal as Pakistani
locales have great territories, open n cool atmosphere yet he has quite recently called attention to
adversely.

He gives depiction in a point by point structure and watched every single perspective definitely.
In any case, point is that through giving nitty gritty depiction, he didn't present the constructive
picture or perspective, rather he simply depict a pessimistic symbolism about the individuals and
their lives and accepting them as crude and other. Naipaul utilized specific travel composing
strategies and approaches are incorporated. As writer methods, nitty gritty ethnographic
detailing, recorded viewpoints, self-portraying highlights and philosophical request.

In point by point ethnographic revealing, the traveler gives the portrayal about scene, building,
individuals, their dressing of that specific territory. In Chapter 7, he examined about twin city
Rawalpindi and Islamabad.

“Six or Seven hundred miles northeast of Karachi—after Sindh and the plains of the Punjab, at
the end of the wide valley watered by the Indus and its tributaries—the Himalayas began. In the
foothills were the small “twin cities” of Rawalpindi and Islamabad”.

We also see ironic tone in his travel writings. So as to demonstrate his genuineness or his
essence, he portrays the genuine occurrences that were occurred around then. To start with, he
talked about the Islamic fundamentalist pioneer, Maulana Maudoodi that :Wasn’t that essential
for a Muslim?”

“The patron saint of the Islamic fundamentalists in Pakistan was Maulana Maudoodi. He
opposed the idea of a separate Indian Muslim state because he felt that the Muslims were not
pure enough for such a state.” “He died while I was in Pakistan.”

He gives his own suppositions and perspectives in his travelogue “No religion is more worldly
than Islam. In spite of its political incapacity, no religion keeps men’s eye more fixed on the way
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the world in run. And in the poetry of doctors son, in his fumbling response to the universal
civilization.”

The west, or the universal civilization it leads, is emotionally rejected. It undermines; it

threatens. But at the same time it is needed, for its machines, goods, medicines, warplanes, the
remittances from the emigrants, the hospitals that might have a cure for calcium deficiency…”.

Naipaul presents the western human progress as widespread, consistently in innovative

procedure and the Muslims bound to take help from them however they don't care for their belief
system. Naipaul is so engrossed by this preference that he can't comprehend the basic actuality
that the nations, for example, Pakistan, Indonesia and Malaysia have freedom from the western
nations just a few decades back and subsequently they as the creating nations appear to be keen
on the western logical turns of events. Yet, ideologically they don't care for the West since they
were the survivors of uncontrolled abuse and persecution during the pilgrim rule. To be
increasingly exact, it is extremely normal for the underdeveloped nations to swing between
reliance on and dismissal of the western progress.

In part 8 Naipaul's visit to lovely valley of Kaghan which is arranged In the north, encompassed
by high Himalayas secured with thick layers of day off. His excursion begins a jeep along the
Kunhar River with a youthful college understudy Masood and an attractive jeep driver. Naipaul
utilized various subjects and symbolism in this chapter which shows his deception of culture,
customs and methods of living of the voyaged land. Through his travelogue he oftentimes
utilized his distorted topics of neediness, backwardness and social standards. The Kaghan valley
is one of the most excellent travelers resort in Pakistan however Naipaul has unequivocally
introduced an adverse symbolism of the valley in such a sense, that it causes the reader to
envision the wonderful valley as some spot which is brimming with ignorant individuals living in
a dim, tarnished and horrendous encompassing.

The distortion in the interest of the voyager begins with the depiction of the idea of pioneer look
in which Naipaul is looking down on individuals and their scenes and contemplating and
watching them as in reverse and rude. He describes one of the caste as "Gujars; the original
inhabitants of the valley, not very bright, rather backward in fact, and keeping to themselves".

Naipaul being a traveler doesn't know about the way of life of the Gujars and legitimately
remarks on their characters and their human instinct that are not known to him. Naipaul is an
outsider in Pakistan and he here is being critical and about Gujjar clan. The suspicion in the
interest of the voyager is that Gujjars are in reverse and they mind their own business indicating
that he is summing up the entire Gujjar station. This method is utilized by travelogue author to
depict a bogus picture of a country before its readers. In the start of the chapter where Masood
discloses to Naipaul that in spite of being taught he can't find a new line of work in Pakistan.
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Masood, an informed youngster discovers trouble in finding a new line of work and he is truly
broken by the possibility that he doesn't have a vocation.

Being a witness of the visited land Naipaul advances the thought before his peruser that Pakistan
is where there is a bad situation for an informed person. It is obvious in this line.

“There was no post for him in Pakistan.” Other than that Naipaul has additionally has given his
peruser the possibility that "artisan skills are rare in Pakistan" and keeping in mind that in
transit once more from Kaghan Naipaul finds crafted by Pakistani wood workmanship as
something which needs aptitude in the accompanying lines "“We stopped at the town of Jared. It
was famous for its woodcarving. But the examples I saw were poor—wooden daggers, trays,
ashtrays: poor design, poor carving.” Such deceptions in the interest of the traveler show that
Pakistan is given a depiction of the second rate one, which needs abilities as well as ability also.
The explorer likewise features in his composing the deceptions and custom of endowment in a
Pakistani society. “I thought that in Pakistan the girl had to have a dowry.” and at another point
he expresses that "“In Karachi I was told that orthodox families give only thirty-two rupees
because that was the sum given to the prophet.”Through this point he is depicting to his readers
that Pakistani social framework is comprised of ceremonies which are foolish and that Naipaul
has attempted to interlink religion with settlement by utilizing the name of the 'Prophet'. He has
additionally given that in addition to the fact that Pakistani cultures underpins settlement
framework it is the religion which is agreeable to it.

Naipaul has advanced the picture of Kaghan as a spot where there are a great deal of Afghanis
living there. It might be false in light of the fact that most explorers will in general confound the
Pakistani Pathans with the Afghanis. Naipaul utilizes an ill bred depiction of the wanderers by
giving them a correlation with their creatures. A portion of the wanderers are short heighted and
Naipaul has connected this component expressly to all the migrants and Due to their statures
being short he looks at them to their little creatures in this line: “But these Afghan nomads were
all small, like many of their animals.”They carry on with a straightforward life and he portrays
them as destitute individuals who live in unfortunate conditions in the accompanying lines: "tea
had been brewed or stewed, in the manner of the subcontinent; dirty little china cups lay on the
ground". Naipaul has likewise featured through his composing that these migrants are narrow
minded and they just consideration about their cash and their herds of sheep. “I saw that he was
reclining among animal droppings and that in the darkness at the back of the tent – more
protected than people- were the valuable sheep and goat of his flock”

On another event the author says about the Afghani women in these words: "Busy, the women,
private, shut away in their migrant life, grimy with their bright colors, underfed, exhausted by
the work and the walking, their faces tanned and lined". Such depiction of women before the
reader with respect to the Pakistani society shows that ladies are made to do a ton of work and
they are not given equity. At another occasion the explorer composes in regards to the ladies in
such a sense, that they are made to accomplish all the work which the men should do and they,
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the men don't give any consideration to their hardships. Naipaul thought of such decisions while
they halted by an Afghan wanderer and ladies of the clan were fixing a tent .he states, “the
woman had trouble with the poles. The uncle paid no attention. He just sat, waiting for the tent
and shade.” At another case he alludes to the ladies as "beasts of burden” such a symbolism the
lights up the negative effect on the reader with respect to perspectives on treatment of ladies in
Pakistan

Towards the end of the chapter Naipaul set dim symbolism by giving his reader the possibility
that the valley was encircled with obscurity and each element was under the hold of that
haziness. Skirting the depiction of the rich green excellence of the valley the essayist just
spotlights on the dull components and such exaggeration doesn't give an engaging sense to the
valley. “The bicycles on the road carried no lights. The buses and trucks often had no lights at
the back, because there was no point in lighting up where you had been. The horse carriages
had no lights at all. I said, with sudden irritation, “They have no lights.”

The fundamental target of the travel writing is faithful portrayal of topography, history and social
truth of different societies. Being a traveler and an individual from various foundation Naipaul
has expressed all the occasions as per his own understanding and has portrayed the
environmental factors all as per his own desire. Chapter 9 begins with the portrayal of state of
Pakistan. Naipaul advances the thought in the readers mind that Pakistan is a nation which is
unconscious of things, for example, smoothness and a sound world of politics. The
administration has chosen to remove a few divisions from certain services and Naipaul has
demonstrated anxiety and incivility of the Pakistani individuals by calling attention to the social
wrongs that win in Pakistan, for example, pay off, dark promoting, and debasement the misery
and turmoil. “Drivers told that police demanded higher bribes and police complaint about bad
behavior of drivers with passengers”. He gave minute depiction of everything and he acutely
watches his surroundings and by giving the moment portrayal. These are devices for him through
which he makes each positive reality as negative and readers begin trusting them.

Naipaul has utilized story authority and the primary motivation behind utilizing account
authority is simply to convince the readers and making the content all the more satisfying.
Naipaul has exhibited sharpness of observations as he minutely breaks down various services
held in Pakistan Naipaul has utilized specific voyaging systems as one of them is detailed
Ethnographic announcing. He has clarified ethnography of Pakistan in complete detail as he said
that, “there were to be economies in Baluchistan: no new jobs were to be created, and there
were to be no salary rises for people in jobs.” On another place he quoted from an article that,
“children growing up in a domestic atmosphere where smuggling, black-marketing and
hoarding, bribery and corruption….. Are indulged in quite blatantly, should not be expected to
accept discipline in any form.” Naipaul has basically centered on the negative parts of Pakistan
and alongside that he has utilized a tone which is mocking. He continuously reprimanded
Pakistani areas explicitly as he has utilized the words dirt, indiscipline, disgrace, old, dusty road,
hot, grimy, sandy tracks, acting up with others, social shades of malice and so on such portrayal
 13

of Pakistan advances a negative picture in the readers’ psyche and this is a strategy of deception
for the benefit of the explorer.

To show the Englishmen and their language prevalent Naipaul has likewise overstated the way
that Agha Babur respected English language. “Although I am proud of Urdu, I never forget I am
also anEnglishman.” He meant a speaker of English. “We have this English language now. All
the Arabs and Persians would like to have it.” Naipaul has indicated that Agha Babur was
extremely enamored with the west and through this he continually features Agha's inclination of
English language and English country nation “Now he wanted to go to England to do a thesis.
Like many Pakistanis.” Such portrayal of a character in a travelogue sets the thought in the
readers mind that Pakistan itself needs more assets to cook its own kin and because of that they
offer inclination to west over Pakistan. Toward the finish of the section Naipaul advances the
picture of Pakistanis as unskilled people, critical, and confounded. By portrayal of such a picture
Naipaul further inquiries the way that how might one find out about another human progress
(which is simply the west) while he has a twisted country which doesn't have a clue how to suit
his own issues and individuals.

In the section, The Salt Hills of a Dream, he has utilized story authority. Right off the bat he has
given observer encounters by given the depiction of climate as Naipaul stated, that, , “the
evenings were getting cooler in Rawalpindi; the summer was nearly over”,, at somewhere else
he said that, , “Lahore in the plains of the Punjab was to go down where it was still very hot.”
The main motivation behind utilizing story authority is simply to persuade the readers and
making the text more satisfying. At somewhere else he referenced that, there was a big gathering
at Raiwind: from far away it was look like a fair.

He will in general depict as though Muslim history is very mocking and in this part he attempts
to make his own presumptions in regards to religion and he additionally discusses the most
dubious group which is the Ahmadis. By giving the peruser knowledge on the strict estimations
of Pakistan Naipaul's plan here is to show that Muslims in Pakistan are partitioned into different
groups and they themselves are confounded about their association to their beliefs He likewise
cites an occurrence where he shows compassion for the Ahmadi order to control his perusers. In
the episode he portrays an Ahmadi woman as “I had been struck by this young woman’s
education and dignity, her acceptance of persecution,” Naipaul has additionally featured the
summed up bogus disposition of Muslims with Ahmadi's he further distorts by saying that
“Muslims not of the sect didn’t want to know about them; either they pretended not to hear, or
they raged.”

Being a voyager he is ignorant of the Pakistani religion and their social and strict standards. He
immovably brings up issues in the readers mind that Pakistan has been prejudiced towards
Ahmadis. He likewise questions the political law passed by Zulfikar Ali Bhutto announcing
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Ahmadis as non-Muslims. Toward the finish of this section he brings up an issue that in Pakistan
“when the law is dishonored by the lawmakers, how the common man can obey?” Another
component which is an instrument of getting into the perusers mind and changing their point of
view emphatically is the utilization of tarnished symbolism salt rocks, pools of soil water,
manure's cakes and so forth rather he could have alluded to the positive focuses too which are
amicable strict celebrations which occur in Lahore. One of the model is the Riwind gathering. He
introduced absolutely negative imagery that is dim, sharp, grimy and smudged which isn't at all
satisfying.

All through his book, Among the Believers, V.S. Naipaul has been manipulative with respect to
strict conflicts, uncivilized individuals, destitution, issue, mental distress and disappointment,
and indiscipline. Henceforth, we can infer that travelogue composing isn't a guiltless action,
rather it depicts the craftiness systems of movement essayist. By composing, explorer not just
make a division of predominant and second rate yet in addition forces power through physical
and mental standard.
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Works Cited:

https://www.academia.edu/1773271/Travels_in_absurdity_Islam_and_VS_Naipaul

https://en.wikipedia.org/wiki/Among_the_Believers

https://archive.nytimes.com/www.nytimes.com/books/98/06/07/specials/naipaul-believers.html

https://www.nytimes.com/2016/09/30/movies/among-the-believers-review.html