The 1947 partition of Bengal is significantly different in its aftermath than the sudden cataclysmic division of Punjab because of several historical, social and political reasons. Bangla literature, that is based on the partition's experiences, is therefore also varied and multifarious in its responses to 1947 not simply as an event, but as a metaphor or a trauma or a site of enunciation for thousands of people living through and resisting communal polarization, migration, rehabilitation and resettlement. Taking a cue from the Annales historians, one can surmise that the partition in the East is the longue durée rather than the short time of political event/s, where the structures and pluralities of social life under its shadow can be unearthed only through a study of the particular and the local. Even after all these years after Independence, the partition of the Eastern part of the subcontinent has been a neglected area, although some recent historiography has drawn our attention to the economic, political and historical issues of decolonization in the region. Unlike the sudden and catastrophic violence that shook Punjab, enunciated through the tropes of madness, rape and murder, the Bengal region has seen a slower, although no less violent, effect of the vivisection with the trauma taking a more elliptical and metaphysical turn. This is evident when we study the enormously rich and varied literature that partition has produced amongst the Bangla speaking people of West Bengal, the Northeast and Bangladesh – one that has not been studied together in an organic manner. This literature deserves our critical attention because it destabilizes certain assumptions about 1947 just as it demarcates the way geographical areas, not always contiguous, become the theatres of recuperation, mythmaking and sustainability that give rise to different kinds of representations.