Farewell Naseer Turabi: The Unsung Poet Whose Lone Ghazal Struck Gold

Turabi may forever be known as the poet who never got his due in his lifetime, yet his most popular ghazal will ensure that he is in focus.

Kuchh roz Naseer aao chalo ghar mein raha jaaye
Logon ko ye shikva hai ke ghar par nahin milta

(Come, in our house for a few days Naseer, let us now remain
For he is not found at home, the people complain)

One had still not fully come to terms with the death of Shamsur Rahman Faruqi last Christmas, when news came on January 10, that Naseer Turabi too had left us, felled by a heart attack at 75. He was buried in Karachi on the following day.

Voh humsafar tha magar us se hum-navai na thi

(He was a fellow traveller but we did not speak in unison)

This popular ghazal is perhaps known to all. But how many of us know that Naseer Turabi was its author? In 2011, the popular television drama Humsafar attained spectacular popularity, and its soundtrack became evergreen. This ghazal by Naseer Turabi was part of it.

Vo ham-safar tha magar us se ham-navai na thi
Ke dhoop chhaon ka aalam raha judai na thi
Adaavaten theen, taghaful tha, ranjishen theen bahut
Bichhadne vaale mein sab kuchh tha, bevafai na thi

(He was a fellow traveler but we did not speak in unison
That there was a state of sun and shade, but not separation
There were animosities, negligence and a lot of indignation
The one who parted possessed everything, treachery was an exception)

If we review the words of this ghazal and the story of the Humsafar, one feels as if this ghazal is very much written for this drama, which was based on the story of two characters forced to separate. After the ghazal ‘Voh humsafar tha magar us se humnavai na thi‘ became famous, whenever Turabi went, people would request him to recite this ghazal.

Also read: A Poet in the Soiree of Sincerity: Mustafa Zaidi, 50 Years On

However if we analyse its background, this ghazal was written by Turabi after the creation of Bangladesh. Indeed ghazals are always written in this very manner. Direct matters are addressed in poems while in the ghazal tries to make the reader understand allusions and rhymes. For example if one considers the ghazal of Faiz Ahmad Faiz, he too had written on the separation of East Pakistan from Pakistan, ‘Khoon ke dhabbe dhulenge kitni barsaaton ke baad’ (After how many rains will the blood stains wash away). This ghazal too can be opened up to multiple meanings in that it has been very much composed for a lover; though a ghazal has its own treatment so it should always be seen from this view. In the same manner, Turabi too wrote this ghazal in the background of the emergence of Bangladesh.

In 1980 at least three decades before this ghazal became famous as the soundtrack of the Humsafar drama in the voice of Quratulain Balouch, it was sung first by Abida Parveen. She used to live in the same mohalla as Turabi and both were on genial terms with each other, after which this ghazal was moulded into song.

Turabi himself, while mentioning this soundtrack, had said that when it was finalised for the drama, the production house did not even know who its author was. Undoubtedly Naseer Turabi was a big name but he was never as popular as others.

Who was Naseer Turabi? He was born in Hyderabad Deccan on June 15, 1945, to eminent religious scholar and khateeb Allama Rashid Turabi. After the creation of Pakistan, his family migrated to Karachi, where he grew up. He obtained an MA degree in journalism from the University of Karachi in 1968. When he was studying at school, he began his journey with debates. In one such competition, he got the third position, upon which one of his teachers remarked to him, ‘Next time bring a better speech written by your father’. Turabi quit debates and said, “I get first position my father is given credit and if I obtain third position then my father’s name is defamed.”

He was intent on carving an individual personality from the beginning. He could have followed in his father’s footsteps because he had many qualities of an orator. But he said that a tiny plant will be unable to breathe below such a giant tree.

Also read: The Poem That Forced Sahir Ludhianvi to Leave Lahore Forever

To care about people, to help and worry for them was a part of his self. That is why he always used to say that one should love humans and use things. A few think that there was a contradiction in his personality and his critical vision with respect to work was the cause of differences with some people. This trait recently came to the fore when Turabi came down hard against his contemporaries Iftikhar Arif and the late Parveen Shakir on social and mainstream media.

His first volume of poetry Aks-e-Faryadi (The Supplicant’s Reflection) was published in 2000. Turabi’s other scholarly work Sheriyaat (‘Poetics’) published in 2012 begins with the definition of a verse. He deemed five elements essential for composing poetry: a balanced temperament, study of poetry, familiarity with language, construction of imagination, and poetic drill.

Then he classified four types of poets: great poet, important poet, congenial poet, and simple poet.

There were only five ‘great’ Urdu poets according to him: Mir, Ghalib, Anees, Iqbal and Josh. Whereas among ‘important’ poets he named eight: Yagana, Firaq, Faiz, Rashid, Miraji, Aziz Hamid Madni, Nasir Kazmi and Majeed Amjad.

Critics of poetry and literature can dismiss this list or rearrange it; but for a beginner of language and narration, and a fresh student of poetry, such a clear gradation and decisive division could prove very reassuring and useful.

The other chapters of the book have made prevalent genres of poetry, obsolete genres, correct dictation, pronunciation, masculinity and femininity, singular and plural, appendages, synonyms, prefixes and suffixes, commonly erroneous words and operative terminologies the topic of discussion.

Turabi, in his peculiar, pleasant and playful manner has made these dry basic topics so interesting that if this book is handed to some grammar-sick person, he will not get up before finishing it.

His uncharitable opinions about Iftikhar Arif and Pareen Shakir notwithstanding, Naseer Turabi may forever be known as the poet who never got his due in his lifetime, yet at least for a while, his most popular ghazal will ensure that he is the focus of renewed attention as the subcontinent prepares to commemorate the 50th anniversary of the emergence of Bangladesh later this year.

Vo ham-safar tha magar us se ham-navai na thi
Ke dhoop chhaon ka aalam raha judai na thi
Na apna ranj na auron ka dukh na tera malaal
Shab-e-firaq kabhi ham ne yuun ganvai na thi
Mohabbaton ka safar is tarah bhi guzra tha
Shikasta-dil the musafir shikasta-pai na thi
Adaavaten theen, taghaaful tha, ranjishen theen bahut
Bichhadne vaale mein sab kuchh tha, bevafai na thi
Bichhadte vaqt un aankhon mein thi hamari ghazal
Ghazal bhi vo jo kisi ko abhi sunai na thi
Kise pukaar raha tha vo doobta hua din
Sada to aai thi lekin koi duhai na thi
Kabhi ye haal ke donon mein yak-dili thi bahut
Kabhi ye marhala jaise ke aashnai na thi
Ajeeb hoti hai raah-e-suḳhan bhi dekh ‘Naseer’
Vahan bhi aa gaye aḳhir, jahan rasai na thi

Also read: ‘Kishwar Naheed Must Live’: In Defence of the Urdu Poet

(He was a fellow traveler but we did not speak in unison
That there was a state of sun and shade, but not separation
Neither my own grief nor the others’ distress, not even your sorrow
We had never squandered like this the night of separation
The journey of love had been spent too like this
The traveler was broken-hearted but his feet were not broken
There were animosities, negligence and a lot of indignation
The one who parted possessed everything, treachery was an exception
While parting those eyes had our ghazal
A ghazal indeed which we had yet not revealed in narration
To whom that sinking day was calling out
The shout was indeed heard but there was no appeal of desperation
Now this state that there was great concord between both
Then this stage as if there was no connection
Strange is the poetic way, see Naseer
We arrived there after all, where there was no penetration.)

Note: All translations are by the writer.

Raza Naeem is a Pakistani social scientist, book critic and award-winning translator and dramatic reader, currently based in Lahore, where he is also the president of the Progressive Writers Association. He can be reached at razanaeem@hotmail.com.

How India Won the All-Important Battle of Pirgunj in 1971

It was the Pirgunj battalion’s tactical roadblock that altered the strategic balance in the northwestern sector of East Pakistan.

Fifty years ago, on December 16 at 4:55 pm at the Race Course in Dacca, Lieutenant General A.A.K. Niazi, commander of all military forces in East Pakistan, was hustled into signing the Instrument of Surrender. Niazi removed his belt and badges of rank and handed over his .38 revolver to his Indian counterpart, Lieutenant General Jagjit Aurora, General Officer Commanding, Eastern Command Calcutta.

Tears rolled down ‘Tiger’ Niazi’s cheeks, since the greatest indignity and shame of defeat in battle for a soldier was inflicted on the Pakistan Army. In a collapse of will, 93,000 Pakistani soldiers laid down their arms. For the first time in more than 1,000 years, India, the perennial sufferer of foreign conquest, tasted total military victory. The General Sam Manekshaw-led army, supported brilliantly by the air force, navy and the Bengali Mukti Bahini, enabled Prime Minister Indira Gandhi to inform a jubilant parliament that “The war is won. A new nation is born.”

That was India’s finest hour: Mrs Gandhi was catapulted into position of the greatest Indian leader of all times and Sam Mankeshaw transformed into the ultimate soldiers’ general, the country’s first field marshal and a national icon. The unique victory of 1971 marked the restoration of Indian pride and dignity, after a history of humiliating defeats and foreign subjugations. East Pakistan – a geographical incongruity, like Pakistan’s two-nation theory – was rectified.

Also read: Why a Former Navy Chief is Right to Say ‘Evil of Sycophancy’ Will Undermine India’s Military

For Pakistan, the defeat in East Pakistan was inevitable. The success of East Pakistan’s holding campaign lay in West Pakistan. India fought a defensive action in the west and sought a decisive outcome in East Pakistan. It was estimated that the cost of sustaining 10 million refugees from East Pakistan would outweigh the costs of fighting a war to return the refugees. The victory was facilitated by the help of Mukti Bahini and the local population, air superiority and the crucial politico-diplomatic support of the USSR, which used its veto in the UN Security Council to buy time for India so that the war did not end in a ceasefire but an outright surrender. For this to happen 4,152 soldiers were killed and 7,182 wounded.

The 13-day-long military campaign in 1971 was the first tri-service operation, which in speed of success was second only to the North Africa campaign in the Second World War. The liberation of East Pakistan was marked by many epic battles like the ones at Akhaura, Khulna, Jessore, Hilli, Bogra, the first silent khukuri attack at Atgram and the first ever heliborne operation in Sylhet. And, the pivotal battle of Pirgunj. The last three battles were fought by soldiers of the Fifth Gorkha Rifles regiment.

The battle of Pirgunj. Map: Author provided

It was the Pirgunj battalion’s tactical roadblock that altered the strategic balance in the northwestern sector of East Pakistan (see map). The Pirgunj block was inserted by turning the East Pakistan border defences at their strongholds of  Dangerpara and Hilli, from the Malda-Balurghat bulge along its narrowest portion, and snapping the waistline ending at Gaibanda on Meghna river. 2/5 Gorkha Rifles (Frontier Force), some elements mounted on a squadron of PT 76 tanks and a column of Mukti Bahini crossed the Karatoya river near the border to bisect at Pirgunj Pakistan’s 16 Infantry Division defences on the night of December 7-8. Pakistan’s 23 Infantry Brigade at Ranpur in the north was isolated from the rest of the division at Bogra (205 Infantry Brigade) and Nator Divisional Head Quarters.

Also read: BSF, India’s ‘First Line of Defence’, is Not Equipped to Face an Enemy Military Attack

2/5 GR established two company-sized blocking positions north and south of Pirgunj astride the road, with stops at Gaibanda, the escape route. Major General Nazir Hussain Shah, GoC Pakistan 16 Infantry Division, was nearly ambushed early on December 8 at Pirgunj by an advance column of the Gorkha battalion while he was driving towards Rangpur in two jeeps accompanied by Brigadier Tajumal Hussain, Commander 205 Infantry Brigade at Bogra. General Shah abandoned the jeeps, hid in a mango grove nearby and in the melee got separated from Brigadier Hussain. He managed to reach Rangpur, hitchhiking and taking a lift in a civilian car. 2/5 GR missed the prized catch of the GoC by default and slovenly action. Besides this lapse, the battalion’s solid defence of Pirgunj was brilliant and changed the future course of the campaign in this sector.

Area of Responsibility of 16 Pakistan Infantry Division. Map: Author provided

The Pirgunj battle is also the story of Major General Shah, the cat with nine lives (he survived an IAF attack on his jeep earlier), whose 16 Infantry Division was responsible for North Bengal, Pachgarh and Rajshahi districts. A US Fort Leavenworth product, Shah had shown a clear head and traits of a thinking general. After the surrender ceremony on December 16, he told me during a Jonga ride that the bulk of his forces were still intact along with his nucleus divisional headquarters at Nator long with 6 Infantry battalions which remained unused for the most part.

“At Pirgunj, you (2/5 GR) fought only two of my battalions – 32 Baluch under Lieutenant Colonel Mahmud Sultan from Bogra and 4 Frontier Force from Rangpur,” he said. These two enemy battalions repeatedly counterattacked the company blocks at night, with Lieutenant Colonel Sultan being killed in an assault on a Gorkha machine gun post that he personally led. Shah said he got to know about the battalion crossing Karatoya river. He was trying to arrange a reception for the battalion at Pirgunj but 32 Baluch did not move on time to preempt the Gorkha capture of Pirgunj. Instead, he said he was nearly captured, adding that had 32 Baluch given the 48-hour delay sought at Pirgunj, 16 Infantry Division would have counterattacked Indian forces concentrated in the Balurghat bulge with 23 Frontier Force and a squadron of Chaffee tanks and lifted the road block. In the event, 16 Infantry division was dismembered with half of its resources rendered hors de combat due to the Pirgunj road block.

General Shah believed in mobile warfare and had been able to create five Brigades from the authorised three brigades in his division. Despite his tactical ingenuity and juggling with troops, he was unable to employ the full force of his division’s punch as the Pirgunj roadblock had unhinged his defensive plan and layout. The final battle which followed at Bogra by 340 Mountain Brigade group, to which 2/5 GR (FF) belonged, crushed Pakistani resistance, hollowed out by attacks by the IAF, Mukti Bahini and India’s very effective psy-war and deception.

Also read: The Legacy of Bangladesh’s Liberation Is Under Grave Threat

In the end, it took loud hailers aided by surrendered Pakistani senior officers to make the more rabid Pakistani defenders emerge from their hideouts with white flags. The Pirgunj road block was a classic example of infantry-tank operations by stealth that sealed the fate of Pakistan’s 16 infantry division and hastened its surrender, which in turn contributed to the collapse of Dacca garrison. The Gorkhas held their ground at Pirgunj throughout the night and the next day, under relentless multidirectional counterattacks that tried to lift the roadblock and clear the Rangpur-Bogra-Pabna-Dacca highway.

The Indian Army took great care of the 93,000 prisoners of war, without violating their dignity and respect. It was  humility in victory that garnered from Pakistan soldiers this tribute: “Your (Indian) officers and our soldiers will make a great fighting force.” But younger Pakistani Army officers were belligerent in defeat. Some of them wrote in Indian Army visitors’ books that one day they would avenge their defeat and humiliation. That revenge is still playing out. The jihad in Jammu and Kashmir is retaliation for the use of Mukti Bahini in East Pakistan.

Sadly, defeat of its army helped Pakistan get rid of the military only temporarily. Is another military defeat the only way to let Pakistan become a fully democratic country? For India, the military gains were frittered away without any solid political outcomes. Now Pakistan is able to concentrate its resources in one entity. While geography has been rectified, the threat has magnified. Rectifying another historic anomaly is still awaited: a Bharat Ratna for Field Marshal Sam Manekshaw ever since the eligibility criterion for it was changed in 2011 to ‘exceptional service/performance of the highest order in any field of human endeavour’.

The conversation between Major General Nazir Husain Shah and the author, the second in command of 2/5 GR (FF), was recorded while escorting General Shah from Bogra to Govindghat.

Ashok K. Mehta, a major general, is a founding member of the erstwhile Defence Planning Staff now the Integrated Defence Staff.

Revisiting the Battle of Garibpur, a Precursor to the 1971 Bangladesh Liberation War

Victory in Garibpur was a decisive one, and was among the first secured by the Indian defence forces in the eastern sector in the 1971 war.

Note: This article was originally published on November 21, 2020 and was republished on December 16, 2020.

On November 21, 1971, a major battle ensued on India’s eastern front and it happened before the official declaration of war on December 3, 1971. On those fateful days of November, the first major confrontation took place in a land battle and an air encounter that defined the first victories in the eastern sector in the war, which was later known as the war for the Liberation of Bangladesh. As we approach the golden jubilee of the 1971 operations this battle stands out as worthy curtain-raiser to the famous victory of the Indian defence forces.

Hostilities, however, had erupted earlier in the year on the volatile India-East Pakistan border, and skirmishes had been on the rise from October onwards. Garibpur was a finger-shaped land protrusion into India from erstwhile East Pakistan in the Boyra Salient. The Pakistani artillery was using Salient and Garibpur protrusion to launch artillery fire assaults and raids into Indian positions along the border and in the depth areas. With war imminent, both the Indian Army and the Mukti Bahini were active and engaged in aggressive domination of the enemy by patrolling and raids.

In military parlance, improvement of defensive posture is synonymous with actions taken by both sides to secure their positions for defensive integrity, or also hold and develop a launchpad for intended offensive operations. A decision was taken to prepare for the Indian offensive by securing the area by denying the Pakistanis use of Salient by capturing Garibpur. 14th Battalion, The Punjab Regiment (Nabha Akal) along with ‘C’ Squadron, 45 Cavalry were tasked for the operation.

A silent attack foiled 

The attacking forces planned a silent attack on night 20–21 November and moved a patrol ahead of the main body of troops to be the eyes and ears of the main force. The patrol unfortunately encountered an enemy patrol and a clash ensued thus losing the element of surprise. The commanding officer Lt Col R. K. Singh ordered the troops to close in onto the objectives swiftly so as to regain the initiative. Four companies of the battalion and the squadron of tanks swiftly occupied Garibpur by 3 am on November 21 after fierce fighting. The enemy was expected to react violently and resort to a counter-attack to retake the position.

A reconnoitring patrol under Captain M.S. Gill and an artillery observer was sent ahead of the position in the cold foggy wintry night and the patrol picked up the sounds of approaching Pakistani tanks as they thundered down the road to Garibpur. A message was sent to the battalion and the troops and tanks then readjusted to face the enemy from the expected direction of attack. The infantry with its recoilless guns held the area of Garibpur and tanks were sent ahead to meet the Pakistani charge.

Battle of Garibpur 1971 Bangladesh Liberation War

A photograph from the Battle of Garibpur. Photo: Brig Mehta and Anurag Biswas

The counter-attack came as expected and the enemy moved 107 Infantry Brigade and 3 (Independent) Armoured Squadron of American made M24 Chaffee tanks from Jessore, which was nine kilometres to the north of Garibpur.

The first attack came at 6 am and the Squadron Commander of ‘C’ Squadron 45 Cavalry Major D. S. Narang was well prepared. He had skillfully deployed his PT-76 light tanks (the tank is an amphibious tank and has very little armour protection as compared to a main battle tank like the Chaffe in this case) to defend the newly captured areas.

The Pakistani assault was stopped in its tracks by the accurate and lethal fire from the much lighter and inferior PT-76 tanks, as the enemy lost tanks and infantry. Major D.S. Narang was hit and was mortally injured and martyred. He was later awarded the Maha Vir Chakra for his sterling leadership and gallantry.

Further attacks

Three more assaults came as the Pakistani infantry brigade stepped up the tempo and ferocity of its attacks, but 14 Punjab (Nabha Akal) and ‘C’ squadron 45 Cavalry stood firm and fought like tigers even as the last assault reached within 25 yards of their frontlines. Pakistani losses were 60-70 killed, 100 wounded and 11 tanks. Indian losses were seven killed, including Maj D.S. Narang, 22 wounded and 3 tanks destroyed.

One infantry battalion and a squadron of tanks had stopped and beaten back a Pakistani brigade attack. The enemy now resorted to air attacks as four Pakistani F-86 Sabre jets strafed the defences at 9:30 am and damaged the ferry across the Kadadak river in an attempt to cut off the forces.

The Indian Air Force (IAF) who till then were not employed to attack intruders due to not wanting to commence hostilities, were on 22 November, given clearance to intercept the intruding aircraft. The Pakistani aircraft attacked Garibpur three times that day and at 3 pm during a third attack by four Sabres the IAF engaged them with two Gnat and two MIG aircraft (the Gnats earned the sobriquet ‘Sabre Killers’ due to the tremendous success its pilots had in downing the much superior and mint condition newly acquired Sabre Jets of Pakistan). Three Sabres were shot down and the fourth was hit but it scurried back damaged.

Sabre 1971 Bangladesh liberation war

Sabre kill viewed from the Gun Camera of a Gnat. Photo: By arrangement.

The section of Gnats was flown by Flight Lieutenant M.A. Ganapathy and Flying Officer Donald Lazarus and the MIGs were flown by the formation leader Flight Lieutenant Roy Andrew Massey and Flying Officer S.F. Soarez as his wingman all four pilots were awarded the Vir Chakra for their gallantry.

Two Pakistani pilots bailed out and were taken as prisoners by the Mukti Bahini. One of these pilots was Parvaiz Mehdi Qureshi who later on rose to become the chief of air staff of the Pakistani Air Force(PAF).

This battle was a victory and a decisive one at that – both on the ground and in the air. Garibpur was held in a bold and decisive move by ground troops, one battalion beat back an enemy brigade. In the first aerial combat of the war witnessed from the ground and cheered on by hundreds of troops and locals, a flight of Sabre aircraft was annihilated with three aircraft destroyed compared to none lost by the IAF. Since then Pakistan did not use aircraft in this sector during the entire war.

In 1996, a special incident worth mentioning occurred. When air chief marshall Parvaiz M Qureshi took over as chief of PAF, Group Captain Donald Lazarus wrote a letter to him congratulating him on his achievement. He also mentioned that they had only met earlier albeit briefly in the air and that too in combat. To his surprise, Lazarus received a reply from the Pakistani air chief thanking him for his wishes and complimenting the ‘fight’ shown by the Indian pilots on that day. A reminder that chivalry is not dead among warriors.

Major General Amrit Pal Singh (Retd) was Divisional Commander of an Army division in Northern command and Chief of Operational Logistics in Ladakh (2011–2013). He has experience in counter-insurgency operations in J&K and conventional operations in Ladakh, and is a co-author of a book Maoist Insurgency and India’s Internal Security Architecture.

Fifty Years of the Cyclone That Triggered a Civil War and Created Bangladesh

It was the Pakistan central government’s half-hearted attempt at relief and rehabilitation in what was then East Pakistan that strengthened the liberation effort in Bangladesh.

Hook si dil mein uthi raat ke sannate mein
Aur phir dard ki lehron mein kaheen doob gai
Aasmaan jis pe fida tha voh zameen dob gayi

(‘A sort of pain rose in the silence of the night
And then it sunk somewhere within the waves of pain
The earth to which the sky was devoted sank, never to rise again’)

From Sailaab Ke Baad (‘After the Deluge’) by Ghulam Muhammad Qasir

The 1970 Bhola cyclone was a devastating tropical cyclone that struck then-East Pakistan and present-day Bangladesh, along with India’s West Bengal on November 11, 1970, 50 years ago today.

It remains the deadliest tropical cyclone and natural disasters ever recorded. At least 5,00,000 people lost their lives, primarily due to the storm surge that flooded much of the low-lying islands of the Ganges delta. This was the sixth cyclonic storm of the 1970 North Indian Ocean cyclone season, and also the season’s strongest.

The cyclone formed over the central Bay of Bengal on November 8, and traveled northward, intensifying as it did. It reached its peak with winds of 185 km per hour on November 10, and made landfall on the coast of what is now Bangladesh on the following afternoon.

Many offshore islands were devastated. Villages were wiped out and crops were destroyed. In the most severely affected upazila, Tazumuddin, over 45% of the population of 1,67,000 died.

The Pakistani government, led by junta leader General Yahya Khan, was criticised for its delayed handling of the relief operations following the storm, both by local political leaders in East Pakistan and international media. During the election that took place a month later, the opposition Awami League gained a landslide victory in the province, and continuing unrest between East Pakistan and the central Pakistan government triggered the Bangladesh Liberation War, which led to widespread atrocities and eventually concluded with the creation of the country of Bangladesh.

The extent of the cyclone’s destruction was unparalleled. The slums of Noakhali lay desolate for miles, corpses lay scattered unburied and uncovered everywhere. Those who survived this tragedy were worse than dead, many died of starvation.

Humans and natural calamities

The history of human struggle against natural calamities goes back a long time. Yet progress of science and technology has made the impossible possible, the mysteries of seven skies have been revealed and we are more prepared to deal with natural calamities than ever before. Thus the question as to what the government had done to protect vulnerable coastal areas of East Pakistan was a legitimate one.

The 1970 Bhola cyclone track. Photo: Wikimedia Commons.

Pakistan Press International (PPI) had reported at that time that due to the sudden termination of the traditional method of announcement of danger by the Meteorological Department via Radio Pakistan the people of coastal areas and coastal islands had no idea of the severity of the danger. 

The leader of the National Awami Party Maulana Abdul Hamid Bhashani had said this alone was indication enough that the government did not take necessary measures to save people from the cyclone. 

Whatever hope people had that Pakistan would wake up to the damage done and attempt to rectify it were quashed when it turned out that the powers that be were happy to limit its efforts to just relief activities. Was the objective merely to number the corpses, and not to save human lives, was the question on the ground.

Also read: From East to West, Cyclones at Indian Coasts Remind Us to Put Climate First

It was not impossible to benefit from the measures for prevention of these calamities which had been adopted in other countries, especially in China, given that the country had always been a friendly neighbour.  

General Yahya Khan gave the nation the news in a press conference that the central government had approved an expanded plan for long-term construction of the areas affected by the cyclone and for permanent settlement of their inhabitants. Rs 86 crore would be spent on this project, he said. He also revealed that the project had been presented before the World Bank, which had made a definite promise of aid. General Khan also said that he was very seriously thinking over why he should not hand over this project to the army which “would accomplish this task with honesty and diligence.”

General Yahya Khan with American President Richard Nixon. Photo: By Oliver F. Atkins, Public Domain

On accusations of negligence, General Khan said, “I accept the objections. People have a right to object.” But he also said that it was wrong to take “political benefit” out of this tragedy.  

Secrets

The details of the project for reconstruction of the affected areas were kept a secret. Government officials handled it and there was no intervention by representatives from East Pakistan or those from the affected areas in the preparation of this plan.

As for the competence and dutifulness of these government officials, the President himself did not appear to be satisfied with it otherwise he would not have said that he was seriously thinking about handing this work over to the army.

Was it not possible to consult political leaders, social workers, medics, engineers and teachers of East Pakistan? These people were much more informed of the local conditions than government officials. Perhaps the expenses could have been reduced as well.

Also read: The Story of Henry Piddington, the Man Who Coined the Word ‘Cyclone’

As far as handing over this work to the army was concerned, no patriotic Pakistani could have denied that the Pakistani army had accomplished great things in the past but it was also true that the reconstruction and settlement of the affected areas was such a huge task that one group alone could not complete it. For this, the practical cooperation of the whole nation was needed.

If memory serves correctly, there also used to be a Flood Commission in Pakistan in those days. The members of this Commission had also visited China and many other countries, where these calamities had been overcome. Their reports too must have reached the eyes of the authorities. Now it is absurd to ask why those reports were not acted upon at that time but if they contained a few recommendations for public cooperation, it would have been suitable to reflect upon them. After all, it was with public cooperation that China was able to redirect its errant rivers and tackle floods.

A 1931 flood in China’s Hankow.

The gulf of suspicion and mistrust between the bureaucracy and the people their action affected became wider with time. Neither was any project successful or satisfactory and nor could it hope to be, without the cooperation of the people.

President Yahya Khan used to say in those days that he was not hungry for political power but wanted to transfer the law and order of the country to representatives chosen by people. In this situation, it was indeed necessary to consult the authentic representatives of the people most affected.

At that time many people – and not just the leftists – had proposed that an empowered joint committee of political leaders, social workers, engineers, teachers, doctors, students, journalists and labour and peasant leaders of various schools of thought be made.

This committee would also include representatives of the army and government. Had the government wanted this project to be successful, it would have composed such a joint committee at the national level. Instead what resulted was a garbled attempt at relief and rehabilitation, mired by corruption.

It is also hard to disagree with what the President had said then, on the fact that the destructions in East Pakistan should not be used as “political football.” But in this respect one is forced to reflect in hindsight upon the news of little-known activities of a few foreign powers. These were published in the newspapers of those days and created great apprehension.

In addition to the engagements of the then US ambassador to Pakistan, political leaders of East Pakistan also objected to the presence of British forces. The Dhaka newspaper Azad revealed at the time that the American government was ready to give aid for the control of floods and cyclones and other development projects but was desirous of establishing a naval base at Chittagong in lieu of it.

The feeling in Pakistan at that time regarding US imperialism was that every single particle of the land of Pakistan was sacred and that Pakistani people would starve but they would not sell their freedom and security to America at any price.    

However all of this came to naught as the Awami League, headed by Sheikh Mujibur Rahman, swept up a landslide victory in the national elections on December 7, 1970, largely in part due to the dissatisfaction over relief efforts by the national government. The elections for nine national assembly and eighteen provincial assembly seats had had to be postponed until January 18, 1971 as a result of the storm.

The government’s handling of the relief efforts helped exacerbate the bitterness felt in then-East Pakistan, swelling the resistance movement there. Funds trickled very slowly and transport was slow in bringing supplies to devastated regions. As tensions increased, by March 1971, foreign personnel evacuated because of fears of violence.

The situation developed into the Bangladesh Liberation War, widened into the Indo-Pakistani War of 1971 in December and concluded with the creation of Bangladesh. A natural event had helped to trigger a civil war.

Meanwhile it was left to Ghulam Muhammad Qasir, the 29-year-old Pashtun Urdu poet from a sleepy backwater of Dera Ismail Khan to pen a dirge for the hapless victims of Noah’s Flood.

Maut voh Nooh ka toofaan hai ke jis ke aage
Zeest kohsaar ki choti ke sivaa kuch bhi nahi
Khamushi goonje toa phir saut-o-sadaa kuch bhi nahi
Zeest ki jins-e-garaan maut ki tehveel mein hai
Lashkar-e-umar-e-ravaan rahguzar-e-Neel mein hai

(‘Death is that Noah’s flood before which
Life is nothing but a mountain peak
If silence echoes, nothing are the sound and the shriek
The costly article of life is in death’s custody
Within the Nile’s pathway lies the passing life’s army’) 

  Note: All the translations from the Urdu are by the writer.

Raza Naeem is a Pakistani social scientist, book critic and award-winning translator and dramatic reader, currently based in Lahore, where he is also the president of the Progressive Writers Association. He can be reached at razanaeem@hotmail.com.

Re-reading ‘Chalta Mussafir’: How Pakistani Writers Whitewashed, Diluted History

Altaf Fatima’s novel, written a decade after the Pakistan army surrendered in Dhaka, missed an opportunity to educate citizens about the issues that led Bengalis to demand independence.

When novelists take on historical events or embed their characters into watershed moments of history, they complicate narratives peddled by the state, and even historians, whose primary concern revolves around countering a popular narrative set in motion by state actors via textbooks, patriotic songs, popular media and compromised journalism.

A historian’s focus is on facts extracted from primary or secondary sources offering a counter-narrative. For example, in the US ‘the no taxation without representation’ narrative persists. Some historians have however argued that the fear of losing slaves caused the revolution. There were slave rebellions. Then, King George III issued the Royal Proclamation of 1763, forbidding white settlers from usurping more land from the natives.

Historian Gerald Horne argues that the revolution was, in fact, a counter-revolution spelling disaster for African Americans and Native Americans. When novelists enter the fray, they draw a narrative arc with ordinary humans at the centre. Altaf Fatima’s novel Chalta Mussafir was written about a decade after Pakistan army’s unconditional surrender in Dhaka.

Except for the weak ending, I loved her book Daskat Na Do (The One Who Did Not Knock, translated finely by Rukhsana Ahmed) for its diction and for situating two outsiders at the heart of the story. One would think that a decade was a long enough time to gain perspective about an emotionally charged moment in history, and weigh official and unofficial narratives and counter-narratives to offer an undidactic lens. An equal number of Hindus and Muslims don’t have to die and an equal number of perpetrators of violence should not also be lined up. Since no one has a complete grip on the truth, the author must look far and wide.

Also read: ‘Why Can’t a Muslim Woman Choose India as Her Home?’

Altaf Fatima
Chalta Mussafir

Chalta Mussafir has two narrative strands – a romantic or personal narrative and a historical or collective narrative. The unrequited love between Muzzamil and Naseeba, is overshadowed by the collective suffering of the Urdu speaking Muslims. Muzzamil, the second son, and Naseeba, a servant raised in the same household, fall in love with each other. While she had grown up being in love with him, Muzzamil couldn’t figure out why he always lashed out at her silliness.

Naseeba is married off but returns soon after, as a prelude to the partition genocide, her husband is killed by Hindus. Muzzamil overhears Naseeba sharing her romantic feelings for him to his cousin Naim, who will soon migrate to Karachi. Muzzamil, the enlightened young Indian Muslim, confronts his own feelings for Naseeba despite her apprehensions, but just when he makes up his mind to take on the class divide, he loses his father and married brother to the riots. Circumstances compel him to marry his sister-in-law and take on the role of the father figure for his niece and nephew before joining the exodus to East Pakistan.

Fast forward ahead to a few years and troubles brews for the Urdu speaking citizens of East Pakistan as they are perceived to be sympathetic to the army. Muzzamil’s brother’s children have gone abroad courtesy of their maternal uncle. His own son has grown up too. Muzzamil has gone from riches to rags but is still respected by those who seek knowledge and wisdom. The book also includes characters as diverse as Bazlul and Murlidhar, both of whom are pro-Pakistan.

As the situation in East Pakistan spins out of control and violence escalates, Muzzamil’s son Mudassar escapes to Pakistan via Nepal and Muzzamil is killed. Naseeba arrives, braving all kinds of dangers, in time to mourn the death of her beloved along with his wife. In Dhaka, Mudassar had befriended a young woman named Salsabeel in college. She is soon shipped back to Lahore due to safety concerns. The two had been romantically inclined towards each other.

Reminiscent of her earlier novel Dastak Na Do’s ending, Salsabeel, shocked, recognizes Mudassar amongst other young men as they are passing through a small town in what is now Pakistan, but she cannot bring herself to reach out to him because her husband is accompanying her. The novel ends on the same note it had opened with: unrequited love.

Also read: A Search for Identity: Pakistani Literature as a Lifeline

As I finished the novel, I kept wondering why Altaf Fatima missed an opportunity or shied away from delving deeper into political and cultural issues that had led Bengalis to demand independence. Why did she remain glued to a singular narrative? Either she was completely uninterested in the suffering of the Bengalis or chose to remain ignorant. Did she self-censor her work? Nonetheless, it’s a colossal failure. She could’ve seized the significance of the historical moment, hinting at the political make-up of pre-partition Bengal and help her readers understand why the Muslim League could not win there in 1937 and again lost heavily in 1954 to the United Front, lacking a grassroots movement. The Muslim League was heavily defeated in the western wing too. Praja Party, unlike the Unionist Party, was an anti-feudal party. Muslim League won in 1946 in Bengal because the Praja party knew that Jinnah needed their support to present himself as the sole spokesman.

In the novel, the protagonist is seen showing an interest even in the Punjabi language while reading and reciting Sultan Bahu. Muzzamil is also very taken in by Kashf ul Mahjub. Fatima could have used this moment to explore the Bengali language movement and how, by not taking it seriously and handling it sensitively, the Pakistani military and political establishment paid a heavy price.

Alongside the suffering of the Biharis, the author could have enlightened her Urdu readers as to what Operation Searchlight signified and how it resulted in a genocide of Bengalis. Instead of creating cardboard characters who are loyal to Pakistan, their religious or ethnic background notwithstanding, she could’ve probed with more seriousness into the Pakistani army’s deeply held anti-Hindu attitude and labelling them as the fifth column. Fatima could have weaved into the narrative the reasons why the Jamat-e Islami supported the military operation against its own fellow citizens.

Fatima could have also roped in the role played by the Razakars, al-Shams and al-Badr, militias created by the army comprising of both Bengalis and Biharis, in unleashing violence. Since our protagonist has been propped up as one in love with learning, Fatima could have dropped a hint about what has come to be known as the Dhaka University Massacre. But no, none of that disturbs the author’s conscience. She chooses to see the rupture, the break off as the fall of Dhaka instead of Bangladesh’s independence. And for that, she has to be held accountable for her choice.

Also read: The Women of 1971, on Either Side of the Bengal Border

It is, however, unfair to single her out. Her silence is in line with her fellow literary community’s self-censorship. I only know of two exceptions: Jeevan Aik Kahani by Ali Ahmed Khan and Padma Surkh by Anwer Shahid. A gap of ten years is a lot of time though. Bangladeshi authors have written extensively about this tragic event.

A few titles worth translating into Pakistani languages include Akhteruzzam Elias’ Chilekothar Sepai, set in the turbulent period of mass uprising of 1969. Mahmudul Haq’s Jibon Amar Bon is a seminal novel set in March 1971. Shaheen Akhtar’s Talash deals with the rape of Bengali women. Shahidul Zahir’s Jibana o Rajnaitik Bastabata is another excellent exploration of the different contours of the conflict.

A special mention must also be made of Syed Shamsul Haque’s Brishti o Bidrohi. The fact that not many of these books have been made available in Pakistan in translations reflects a collective failure. Altaf Fatima wasted a golden opportunity by maintaining silence on a crucial chapter of Pakistan’s history which its citizens must be made aware of. If our literary icons had written courageously about our history, the army generals might have thought twice before committing more blunders. But, as the wise advise us, it’s never too late.

Moazzam Sheikh is the author of Idol Lover and Other Stories and Cafe Le Whore and Other Stories. He edited A Letter From India: contemporary Pakistani Short Stories and guest-edited a special issue of Chicago Quarterly Review on South Asian American writing (2017).

‘Jago Hua Savera’: Recalling a Cinematic Manifesto for the Dawn of Hope

The 1959 Pakistani classic was based on the Bengali novel ‘Padma Nadir Majhi’ by Manik Bandopadhyay but reinvents the story for its medium and altered geopolitical situation, with Faiz Ahmed Faiz writing the story and lyrics.

Night falls on a river. The village around it thickens with darkness. Not the river. On its breast, distant lights flicker like inextinguishable fireflies. The glow comes from the boats of the fishermen sailing on its waves. A majhi (boatman) sings a drawn-out tune and the river’s water folds into its haunting essence with every splash of the oar.

This is how the 1959 Pakistani film, Jago Hua Savera (The Day Shall Dawn) unfolds as does Padma Nadir Majhi (The Boatman of Padma), the novel it’s adapted from. An enthralling flute amplifies the aural impact of Jago Hua Savera’s opening scene even more, holding the viewer in a delicate trance. A synthesis of the work of stalwarts like Faiz Ahmed Faiz who wrote the songs, dialogues and story; music director, Timir Baran and Academy Award winning cinematographer, Walter Lassally – this first scene establishes the tenor of the film’s sensitive and neo-realist aesthetic.

A poster of Jago Hua Savera

That the night isn’t pitch-black isn’t insignificant. Like the Padma itself, it is mysterious and pregnant with possibility. Of light. Of dawn. It has to be that way. For the Padma is as unforgiving to the fisherfolk edging its banks as it is giving.

When Manik Bandopadhyay wrote Padma Nadir Majhi, his sparkling novel chronicling the lives of East Bengal’s fishermen, India was under British rule and the Second World War was still three years away. When director A.J. Kardar adapted it for the screen, Partition had split India, and Faiz’s reworked story reflected the region’s altered geopolitics. Filmed on location at Saitnol on the banks of the Meghna River in what was then East Pakistan, the film’s story marks a significant, and arguably necessary, departure from the novel.

The biggest change is also the most awkward one – the fisherman’s tongue. Instead of the regional Bangla dialect of the book, the characters in Jago speak in colloquial Hindustani. It’s not an A for B transposition, though. For me, a Bengali married to a Sikh, the ingenious workaround Faiz and Kardar employed to get around the language hurdle struck a personal resonance. Despite speaking fairly respectable Hindi all my unmarried life in Delhi, my hometown, with my husband, I started speaking in a deliberately incorrect tongue, upturning verb conjugations – a pattern absent in Bengali.

The fishing villagers of Jago speak a similar broken Hindustani, their vocabulary sparse and uncluttered. When the viewer is least expecting it, fragments of Bengali float into her ears – a kid begging his father to spare “duto poisa,” another telling his uncle, “Miyan boddi anchhe,” (the miyan has brought a traditional doctor), and then a full exchange in Bangla between two sisters, Tripti Mitra playing the younger of them.

An idiom for celluloid

One would be mistaken, however, in attempting to locate the film’s vocabulary in a particular vernacular. From the first scene to the concluding one, the elements that dominate both the stylistic and utilitarian purposes of Jago are wordless – the music, the ambient sounds, the silence. In the opening scenes, the viewer gets a sense of a sound peculiar to Padma’s boatmen as Bandopadhyay describes it:

“From the heart of the river afar, a call is heard, a faint sound of human voice…This is a language known only to the boatmen of East Bengal. There are no words in this language, only undulating vocalization. Across unbounded horizons spreading over the river, this sound travels long distances, becoming fainter in volume, but unchanged in its ripples.” [From Padma Nadir Majhi, translated by the author.]

The depth and breadth of Timir Baran’s prowess as a composer are on full showcase here, not just in the three songs that a boatman sings, all carrying the resilient poise of Faiz’s poetry, but also in the music director’s unusual choice of the classical veena – to overlay everyday village scenes with a sedate composure.

Then there are atmospheric sounds – the Padma’s waves, of course, but also the chatter of kids playing on its banks, the cawing of crows, the buzz of a bustling fish market and, later in the film, the big city’s honking automobiles, hawking porters and tinkling bicycles – that lend the narrative a compelling immediacy.

Lassally’s mature camerawork makes it even easier for the director to stick to verbal minimalism in the film. From the first frame, the camera moves with eloquence to capture both nature and man. While the Padma’s expanse and excitability are made almost palpable for the viewer, the close-ups of the characters’ faces strike one as archives of an ancient sadness.

In Jago, the majority of the villagers are Muslims as opposed to the Hindus in the novel. The characters and the plot are a lot less complex, too, making this nearly an original story, written for a new audience.

Most noticeable among the revised characters is that of Bandopadhyay’s Hossain Miya, an enigmatic man of wealth who could be caring or ruthless, depending on the situation. In Jago, he becomes the unidimensional Lal Miyan, a moneylender like any other, stripped of complexities.

The other big character swap is that of the protagonist’s sister-in-law’s. The novel’s Kapila is Mala in the film, played with sensual charm by Tripti Mitra. As in the book, she retains her flirtatious ways, but instead of enticing Miya, her brother-in-law, is seen to attract the attention of Kasim, Miya’s brotherly friend. Bangladeshi acting legend, Khan Ataur Rahman not only plays the role of Kasim with self-assurance, but also sings the film’s songs with tender facility. Particularly enduring is his rendition of “Beet chali hai raat/ab chhoro gham ki baat,” (The night is about to end, my friend/Let go of your songs of sorrow), a spirited nazm by Faiz that Baran has set – to an electrifying effect – to a traditional bhatiyali tune.

Urdu poet Faiz Ahmad Faiz.

Of deprivation and the dawn of hope

There is less gossip and innuendo in the film, too, the extent of it being Lal Miya pointing fingers at Kasim and Mala’s open show of affection for each other. Yet, despite all these deviations, the film remains faithful to Bandopadhyay’s work in a fundamental way – in its politics.

At the core of Padma Nadir Majhi is the social discrimination, ostracism and extreme poverty the fishermen suffer. Their destitution is naked, for they have little to cover it with. But it’s still not without dignity. Miya pulls a fragile cover over his newborn son and helps his invalid wife lie down beside him with the gentlest touch. When his daughter’s leg is fractured, Kasim lifts her in his arms and takes her for treatment to the city hospital – a long and arduous journey he undertakes without a blink. Ganju, obsessed with buying a new boat off Lal Miyan, saves every penny for it despite seeing tuberculosis sniffing the life out of him.

Despite its affirmative title, Jago Hua Savera is rooted in reality. Ganju will acquire his boat but not live long enough to enjoy it. Miya will not be able to buy it, not even after collecting all his life’s savings, including the money his wife has been saving for their daughter’s wedding, the pennies in his son’s piggy bank and Kasim’s offered savings. Wistfully, and in his torn vest, he’ll keep his gaze on the treasured boat as it floats on Padma’s bosom.

And still the fisherfolk will wrest their dawn from the night – the Padma will hold them in her sway again, Miya will approve of Kasim’s relationship with Mala, and Kasim and Miya will return to the fishing boat. And the glow of its lantern.

This is a dawn that’s as unremarkable as the fishermen’s’ lives. It is still a savera, nonetheless.

Jago Hua Savera is a landmark film, not only because of its international cast and crew or the way it draws inspiration from the best of world cinema. But because it reinvents a classic in its own, cinematic, idiom.

[The Day Shall Dawn (1959) was selected as the Pakistani entry for the Best Foreign Language Film at the 32nd Academy Awards, but was not accepted as a nominee. It was also entered into the first Moscow International Film Festival where it won a Golden Medal. Days before the film was to premier, the new government of Pakistan (under Ayub Khan) asked the film’s producer, Nauman Taseer not to release the film. The writer, Faiz Ahmad Faiz, was later imprisoned by the government for his communist beliefs. Anjum Taseer, son of the producer, had the film fully restored in 2010.]

Bhaswati Ghosh writes and translates fiction, non-fiction and poetry. Her first book of fiction, Victory Colony, 1950 is due out from Yoda Press in 2020.  She lives in Ontario, Canada.

A Missed Opportunity: Why 1970 Was the Best Year for a Breakthrough in India-China Ties

Had Indira Gandhi handled the crisis in Bangladesh in the true spirit of non-alignment without tilting towards one superpower, China may not have forged a strong alliance with Pakistan.

This is the second article in a two-part series on the events preceding the 1971 India-Pakistan war and US President Richard Nixon’s rapprochement with China. You can read part one here

Historical evidence suggests that 1970 was the best year for India to achieve a breakthrough in relations with China. Not that it would have been easy, but the conditions — internal, regional and global — were conducive to a bold initiative from India.

The Sino-Soviet rift in 1969, coupled with the fact that communist China’s rapprochement with the US was yet to happen, had opened a rare window of opportunity for India.

China was keen to break out of its isolation. Indeed, Mao’s slogan at the time was: “We must have friends everywhere in the world.” Kissinger’s great accomplishment was that he skilfully exploited this opportunity for his own country’s benefit. Sadly, Indira’s India failed.

Internally, China was in turmoil because of the Cultural Revolution, which had begun in 1966. Ultra-leftists, who had Mao’s backing, were creating chaos in the country. However, Mao had not fully succumbed to this ideological dogmatism in foreign policy, as could be seen from his readiness to make peace with “imperialist” America. This was also evident from Mao’s message to Indira Gandhi — “We cannot keep on quarrelling like this” — even though his own party’s propaganda branded India as “capitalist” and feudal”.

(A revealing aside: China was also one of the very few countries in the world that completely boycotted commemoration of Mahatma Gandhi’s birth centenary in 1969. This doctrinaire aspect of Mao’s legacy has long since been discarded by China’s communist leaders. For example, in a major speech, titled ‘In Joint Pursuit of a Dream of National Renewal’, delivered during his very first visit to India in September 2014, President Xi Jinping paid glowing tribute to the Father of the Nation. He said: “Mahatma Gandhi once observed that China and India are fellow travelers sharing weal and woe in a common journey.”)

While these contradictions in Mao’s China were undeniable, Indian policy-makers attached too much importance to its anti-India propaganda, which often had anti-Indira overtones. They were also excessively influenced by China’s ideological support to the infantilist Naxal movement at the time, and its leaders’ ludicrous slogan “Chairman Mao is our chairman”.

A more farsighted design and adroit management of our foreign policy towards China, something Kissinger succeeded in, could have given India an opening to China in 1970, which could have been further consolidated in later years. Of course, in doing so, India would have had to skilfully balance its relations with both the US and USSR. But that was not impossible to achieve.

Also read: Mao’s ‘Smile’, Nixon’s ‘Frown’: What Modi Can Learn From Indira’s Mistakes in Befriending China

Where India failed was in correctly assessing the roots and nature of the Cultural Revolution, which was an outcome of deep ideological contradictions within the Chinese communist party. There was a large body of opinion even among its top leaders that was opposed to Mao’s dogmatic espousal of class-struggle — a basic concept in Marxism — as the driver of China’s development. Zhou Enlai himself held this opinion, even though he never opposed Mao. Others like Liu Shaoqi, Deng Xiaoping and Xi Zhongxun (Xi Jinping’s father) advocated market-oriented economic reforms, and paid a heavy price for it.

Credit: Wikimedia Commons

Cultural Revolution propaganda poster. It depicts Mao Zedong, above a group of soldiers from the People’s Liberation Army. Photo: Wikimedia Commons, CC BY-SA

Moreover, these reformist leaders were in favour of friendly relations with India. Sadly, neither India’s political and diplomatic establishment, nor the civil society in general, nurtured strong contacts with this reformist section of the communist party, which was bound to triumph — and ultimately did triumph — after Mao’s demise (1975) and the collapse of the Cultural Revolution (1976).

The importance of this point can be better understood by looking at how Deng Xiaoping, who emerged as the paramount leader in the post-Mao era, reiterated Zhou Enlai’s compromise deal of territorial swap to end the boundary dispute. He did so twice. He offered it in his talks with India’s visiting foreign minister, Atal Bihari Vajpayee, in 1979. He repeated it in 1982 when G Parthasarathi, India’s ambassador in Beijing, called on him. And the same was further reiterated by Chinese Premier Zhao Ziyang to ambassador A.P. Venkateswaran in 1983.

All this shows a certain consistency in China’s desire to find a mutually acceptable end to the boundary dispute. Yet, there was also a consistency in Indian prime ministers’ inability to give firm and constructive responses to Chinese proposals. Indira Gandhi failed to achieve a breakthrough in her first term (1966-1977). Even engaging China in a meaningful dialogue on the boundary dispute was beyond Morarji Desai, who was heading a wobbly government that collapsed in its very second year. And when Indira Gandhi returned to power (1980-1984), she, not being as strong as she was in her first term, failed to seize the opportunities that had opened up in the Deng Xiaoping era.

But let us go back to examine why she failed to achieve any progress with China even during her glory years, and also why Mao’s China did not re-extend the olive branch to India after 1971.

Indo-Soviet Treaty was Indira Gandhi’s mistake, not a success

Perhaps the most important reason for the “no reply” from Zhou Enlai to Indira Gandhi’s letters was her decision to sign the “peace, friendship and cooperation” treaty with the Soviet Union in August 1971. China’s relations with its northern communist-ruled neighbour had badly soured by then. Therefore, Chinese leaders viewed this treaty as being directed against China, and they were not entirely wrong in this perception.

Also read: Backstory: Reading Between the Headlines in Times of Almost-War

In his paper, The Soviet Union’s Partnership with India, Vojtech Mastny, one of America’s leading Kremlinologists, tells us that, in 1969, USSR’s President Leonid Brezhnev had “linked the prospective Soviet-Indian treaty with a master plan for a collective security system in Asia, intended to contain China” and that “the USSR kept pushing for a pact with India against the “unpredictable enemy from the North’.” Moscow even warned India “that China’s “Smiles Diplomacy” was a ruse to make its territorial gains permanent through “gradual normalisation’.”

Indira Gandhi did not view it in anti-China terms. For her it was a security shield against Pakistan. Nevertheless, it greatly jeopardised her own plans for India-China rapprochement.

This begets an important question, which is rarely discussed by Indira Gandhi’s admirers: Did India really need the Indo-Soviet treaty? They view it as one of her great foreign policy successes since it is believed to have helped in the liberation of Bangladesh. In hindsight, it is clear that its negatives outweighed its gains for India.

Abdus Samad Azad, the first foreign minister of Bangladesh, with Indira Gandhi in New Delhi in 1972. Photo: YouTube/AP

As I shall shortly explain, this question becomes salient in the context of the Modi government’s desire to develop a security alliance with the US (along with two other members of the so-called ‘Quadrilateral’ — Japan and Australia) to contain China.

The crux of the Indo-Soviet treaty was Article IX, which stated: “In the event of either being subjected to an attack or a threat thereof, the High Contracting Parties shall immediately enter into mutual consultations in order to remove such threat and to take appropriate effective measures to ensure peace and the security of their countries.” In other words, the Soviet Union would come to India’s aid in the event of a war.

Sheikh Mujibur Rehman. Credit: Wikimedia Commons

Sheikh Mujibur Rehman. Photo: Wikimedia Commons

Realistically speaking, from where could India have faced a war threat in 1970 and early 1971? From the US? No. From China? No. From Pakistan? Yes. But did India really need any foreign power to fight by its side in the event of a war with Pakistan? No.

Post-1947, Pakistan’s break-up into two separate nations was a foregone conclusion. The nation Jinnah created was a geographical abnormality. Since neither the country’s military rulers nor West Pakistan’s political parties treated East Pakistan’s Bengali-speaking people as their equal, the independence movement led by Shaikh Mujibur Rehman was bound to succeed sooner or later.

Therefore, couldn’t Indira Gandhi have dealt with the crisis in Pakistan in a completely different way, without inking a security pact with the Soviet Union, which alienated India from both the US and, more importantly, China at the same time?

Had Indira Gandhi handled the crisis precipitated by the Pakistan army’s atrocities in East Pakistan in the true spirit of non-alignment, without tilting towards one superpower or the other, she could have achieved three strategic goals of vital importance to both India and the region. One, Bangaldesh would have come into being anyway, but India could have still retained some leverage with both the US and China. Two, Pakistan would not have turned as hostile towards India as it did. The rulers in Islamabad would not have so vigorously embraced the self-hurting policy of promoting Islamisation at home and terrorism targeting India, which made resolution of the Kashmir issue far more difficult than it earlier was.

Also read: ‘Two Steps Forward, One Step Back’: The Chequered Story of India and China’s Border Tensions

Three, China would not have forged such a strong alliance with Pakistan. It would have maintained a certain equidistant approach towards both India and Pakistan. The resultant accretion of mutual trust between India and China would have helped our two countries move towards a resolution of the boundary dispute.

It is worth recalling here that Mao’s China attached far greater importance to its ties with India throughout the 1950s. Indeed, it had cold-shouldered Pakistan’s proposal for boundary talks for a year because of its closeness to USA. (Pakistan had become the only Asian member of the US-led SEATO and CENTO treaty organisations aimed at containing the spread of communism.) Beijing inked the boundary agreement with Pakistan in 1963, only after its relations with New Delhi had nosedived.

How Indira Gandhi missed another chance to settle the boundary dispute in 1983

If Indira Gandhi missed the historic opportunity to respond to “Mao’s Smile” in 1970 by re-establishing ambassadorial relations with China, she missed another golden chance in her second term in South Block to actually settle the boundary dispute. Here is what happened, as revealed by Shyam Saran, our former foreign secretary, in his book How India Sees the World: Kautilya to the 21st Century (2018).

We have earlier referred to a proposal (“package deal” to resolve the boundary dispute through mutual compromise) made by Chinese Premier Zhao Ziyang to our ambassador A.P. Venkateswaran in 1983. This was in fact a reiteration of what Zhou Enlai and Deng Xiaoping had earlier conveyed to India. The Chinese leadership (read: the all-powerful Deng) was keen on inviting Indira Gandhi “in her capacity as India’s leader and also as chairman of the Non-Aligned Movement” to visit Beijing to discuss the proposal. Saran writes that the Chinese side was even willing to consider a revised proposal put forward by Venkateswaran [the “package deal” plus China conceding some additional territory to India in the western sector] if “the Indian prime minister would be ready to visit Beijing”.

Venkateswaran conveyed this – through Saran, who was serving as a senior diplomat in the Indian embassy in Beijing – to G Parthasarathi, a key foreign policy adviser to Indira Gandhi. Saran writes:

“I met Parthasarathi at his residence in Delhi, armed with detailed maps to show what was being contemplated. I conveyed Venkateswaran’s view, which matched my own, that if the proposal [the “package deal” plus China conceding some extra land in Aksai Chin] was accepted by the Chinese, this would be the best deal we could hope to get.”

However, Saran adds, “Parthasarathi was not convinced. He was in any case opposed to the idea of Mrs Gandhi visiting Beijing. He kept referring to Chinese hostility towards Nehru and claimed that Mrs Gandhi still nursed bitter memories on that score. When I gently suggested that he should at least put this proposition before her he refused.” (As we have seen in the first part of this article, Indira Gandhi wanted to normalise India’s relations with China precisely because she was keen to leave those “bitter memories” behind.)

Venkateswaran himself later conveyed this to Indira Gandhi. But “she wanted to wait until after the general elections in 1985 before responding. Unfortunately, Mrs Gandhi was assassinated by her own bodyguards on 31 October 1984.”

Also read: How Nehru’s ‘Asianism’ Still Casts a Shadow on India-China Rivalry

What a sad déjà vu? India had missed an opportunity to settle the Kashmir issue with Pakistan in 1964, when Nehru sent Shaikh Abdullah to have talks with General Ayub Khan. The talks were positive, but Nehru died suddenly before Abdullah could return to New Delhi.

Six lessons Modi should learn from Indira Gandhi’s mistakes

The foregoing analysis of Indira Gandhi’s inability to achieve a breakthrough with India’s largest and most important neighbour China, and thus redress her father’s biggest failure of his prime ministership, has direct relevance for the current tense state of Sino-Indian relations. After all, why have the armies of the two countries had a violent face-off at the LAC in eastern Ladakh? Rather, why have so many violations of the LAC taken place since the war in 1962? Even more pertinently, why did the 1962 war happen at all? Couldn’t it have been prevented?

The answer to these questions lies in the fact that India and China have failed to reach an amicable, mutually acceptable and final agreement to end the boundary dispute. When a serious disease is not cured, mere palliatives to treat its recurrent symptoms will not work.

Sadly for India, Modi is nowhere near resolving the two big disputes with our neighbours that he inherited from the past — the boundary dispute with China and the dispute with Pakistan over Kashmir. This, despite the solid majority he enjoys in parliament and notwithstanding his reputation (in the eyes of his supporters) as the “strongest prime minister” India has had so far. Unless he wants history to record that he completed his prime ministership without resolving India’s dispute with China (and also the one with Pakistan), he must learn from Indira Gandhi’s three mistakes.

One: India must not depend on any external power – in Modi’s case, the US – as a security partner in a bid to increase its own power against China. Any such attempt through the so-called US-led ‘Quadrilateral Security Alliance’ is the surest way to antagonise China and further prolong the boundary dispute, which, in turn, will give rise to more violent standoffs along the LAC. No foreign power will come and fight alongside India in the event of a war with China.

Two: Every major power keeps its own interests at the centre of its foreign policy. Therefore, any asymmetry or excessive dependence in a relationship generates its own pressures to acquiesce. As the experience of the Indo-Soviet Treaty showed, the Soviet leadership at the time wanted partnership with India not because they shared Indira Gandhi’s objective of breaking up Pakistan, but because they wanted a large nation like India to be on their side against the US and China. Indeed, there is enough evidence to show that, during the 1971 India-Pakistan war, they stopped the victorious Indian army from advancing towards Lahore. They might have even prevailed upon Indira Gandhi not to insist on a final settlement of the Kashmir dispute in her talks with Pakistani Prime Minister Z.A. Bhutto in Shimla in 1972.

Also read: There is a Global Dimension to the India-China Confrontation in Ladakh

Three: India should always retain her right and independence to voice her stand on regional or global issues based on what is right or wrong. Any unequal relationship, especially one with a security dimension, will weaken our freedom to do so, and diminish our stature in the international community. Again, from the experience of the Indo-Soviet treaty, we know how, and why, India failed to condemn the Soviet invasion of Afghanistan in 1978. Apart from proving to be seriously detrimental to the Soviet Union itself — indeed, the unwinnable decade-long war in Afghanistan hastened the demise of the communist rule in Moscow and disintegration of the USSR — it led to so many consequences extremely harmful to Afghanistan, Pakistan, India and the region as a whole.

If Modi chooses to join any kind of anti-China security partnership with the US, India’s voice will surely be muted in the event of wrongs committed by Washington. (As is well known, the US is in the habit of committing wrongs again and again.)

President Ford and daughter Susan watch as Secretary of State Henry Kissinger shakes hands with Chairman Mao Zedong. Photo: Gerald R. Ford Library/Wikimedia Commons, CC BY-SA

Four: India should certainly develop closer and multi-dimensional relations with the US (just as China had done after the Mao-Nixon decision to establish diplomatic ties), but there should be no anti-China objective in them. Indeed, if Indira Gandhi had kept India equidistant from the US, the USSR and China, our country — indeed, all of South Asia — would have been in a far better state now in terms of both socio-economic development and security.

A friendly but equidistant relationship with the US, Russia and China (which, unlike in Indira Gandhi’s time, is now a major economic and technological power) will help India reap benefits from each relationship, while simultaneously contributing to others’ — and global — development and security.

Five: As mentioned earlier, Indira Gandhi could have better contributed to the birth of Bangladesh as a sovereign nation without permanently antagonising Pakistan. Sadly, many Indians at the time viewed the partition of Pakistan in 1971 as a revenge on Pakistan for having partitioned India in 1947. Therefore, the last thing Modi should do is follow the so-called “Doval Doctrine” of aiding Pakistan’s further break-up by supporting the “liberation” of Baluchistan.

Six: Indira Gandhi made the mistake of not having close advisors either in her cabinet or in the PMO and MEA who strongly shared her desire to befriend China. As we have seen in the first part of this article, she had conveyed her desire in no uncertain terms to Brajesh Mishra in 1968: “We are in a box in our relations with China. I want to get out of that box.” Mishra was too junior in the diplomatic hierarchy then to influence the thinking or the priorities of the PMO and MEA.

Modi is not only repeating these mistakes, but has also made his own contributions to them. Indira Gandhi’s cabinet had some stalwart ministers like C. Subramanyam, Yashwantrao Chavan, Jagjivan Ram, M.C. Chagla and Sardar Swaran Singh, who, at least on some occasions and on some issues, gave their own independent advice. She also had a powerful principal secretary in P.N. Haksar, who, notwithstanding his lack of interest in pursuing her thinking on China in 1970, often showed the courage of telling her (even in writing) where he disagreed with her.

Modi has surrounded himself with yes men — or those who want to sabotage any prospect of India and China agreeing to a compromise-based permanent solution to the boundary dispute. These are the very persons who want India to join hands with America in the “contain China” misadventure.

In view of repeated non-responses or negative responses from India, the Chinese have also hardened their position on the boundary question. To make things worse, jingoism is rapidly rising in China. Even though ultra-nationalist sentiments in Chinese societies are directed at the US (also Japan), these could turn increasingly against India if both countries make the mistake of allowing the undefined Line of Actual Control to flare up recurrently, with mass casualties on both sides. If Modi and Xi Jinping fail to resolve the Galwan Valley crisis peacefully, both could see a rapid erosion in their power.

Also read: ‘Chinese Behaviour Has Been Very Different From Anything in the Past’: Former NSA Shivshankar Menon

War clouds are hovering over the Himalayas. Failure to drive them away would only mean a monumental failure on the part of our two great nations to be guided by the wisdom of our civilisations. This wisdom has consistently proclaimed the unity of humankind, emphasised peaceful co-existence among all the nations and communities around the globe, urged a non-confrontational path to resolving disputes, and mandated mutual cooperation for the security and wellbeing of all the people on the planet.

None has articulated this wisdom better than Mahatma Gandhi, who wrote in 1942: “As a friend of China, I long for the day when a free India and a free China will cooperate together in friendship and brotherhood for their own good and for the good of Asia and world.”

Sudheendra Kulkarni served as an aide to former Prime Minister Atal Bihari Vajpayee and is the founder of the ‘Forum for a New South Asia – Powered by India-Pakistan-China Cooperation’. He is the author of Music of the Spinning Wheel: Mahatma Gandhi’s Manifesto for the Internet Age and tweets @SudheenKulkarni.

Why Scheduled Caste Refugees of Bengal Are Resisting CAA and NRC

Namasudra refugee activists say that their disenfranchisement was caused by a 2003 amendment to the Citizenship Act, which was also under an NDA government.

BJP working president J.P. Nadda declared during the Abhinandan Yatra rally in West Bengal that the Citizenship (Amendment) Act (CAA) has bestowed citizenship upon Scheduled Caste refugees of the Namasudra community of Bengal. This is in keeping with the many instances when Prime Minister Narendra Modi and home minister Amit Shah have promised protection and citizenship to Hindu refugees.

However, a significant section of Namasudra refugee activists are wary of such a magnanimous gift. Many among them remember only too well that their disenfranchisement was caused by the 2003 amendment to the Citizenship Act passed by the BJP regime led by A.B. Vajpayee.

Sukriti Ranjan Biswas, a Namasudra community leader and president of the Joint Action Committee for Bengali Refugees (JACBR) pointed out that “three provisions of the CAA 2003 caused the problems for Hindu Refugees that the BJP apparently seeks to solve with CAA 2019”. Clause 2.1(b) and 3(c) of the 2003 Act had made it possible to first mark refugees as “illegal migrants” and secondly disenfranchise their children born on Indian soil. Section 14(a), created by the same amendment, nationalised the process of mandatory registration of citizens, which was till then limited to the state of Assam.

As with any policy, the bulk of the negative impact is often faced by the most vulnerable sections of the population. In 2005, the state government of Odisha, led by then-NDA ally BJD, attempted to deport 1,551 Bengali refugees from SC communities.

A protest against CAB and NRC in Howrah district of West Bengal on December 13, 2019. Photo: PTI

Biswas remembers joining protestors in Kendrapara only two weeks after the first hunger strike held by the Namasudra Matua community against CAA 2003, in Thakurnagar town of West Bengal. Over the next 15 years, the community has led several agitations demanding citizenship, including a hunger strike in Delhi in the winter of 2011 and another in Kolkata in 2015. In 2014, the JACBR had also filed a writ petition in the Supreme Court demanding full and unconditional citizenship. It is this long-standing demand for citizenship by a vulnerable group that BJP seeks to capitalise on by implementing CAA 2019.

BJP MP Shantanu Thakur, a scion of the family of Horichand Thakur, the founder of the Matua religion, praised the Act in the Lok Sabha and thanked the current regime for granting citizenship to his community. For other Namasudra refugee leaders like Mamatabala Thakur and Sukriti Ranjan Biswas however, the limitation of the 2019 amendment is that it does not directly confer citizenship.

Moreover, the Modi-Shah regime has ensured that the religious ideological nature of the Act undermines the social legitimacy of the genuine demands of the scheduled caste refugee organisations. The refugees have been accorded only the right to apply and that too is conditional upon proof of persecution in neighbouring Muslim majority countries. Members of the JACBR believe that furnishing such evidence will be impossible for the refugees.

While answering inquiries of the Joint Parliamentary Committee on the Citizenship Amendment Bill, 2016, officials from the Intelligence Bureau, R&AW and the Ministry of Home Affairs confirmed that the Bill was meant to help only 25,447 Hindu refugees residing in India. This number is based on existing applications and registrations scrutinised by government agencies. They farther clarified that all future claims will be verified by external and internal intelligence and security agencies. Such a process will not only be long-drawn but will render stateless already settled refugees who have been loyal citizens of India for all intents and purposes for half a century or more.

Adding insult to injury, the current leadership of the country is attempting to limit the rights of the refugees to settle in the Inner Line states, including Manipur. This may precipitate an internal displacement crisis for refugee families who had to contend against similar policies in the 1950s. Large numbers of SC refugees from East Pakistan were relocated from West Bengal to 17 different states and development areas, where they remained without access to reservations in education and employment. Over the past several decades, this population has had to combat political and economic adversity in order to establish a semblance of belonging. The current law may end up destroying their hard earned rights and entitlements by creating investigative hurdles to citizenship, along with internal displacement owing to the exemptions granted to the Northeastern states under the ILP system.

According to a report prepared for the home ministry in 1989 by the Estimates Committee of the Parliament, there were approximately 52.31 lakh refugees from East Pakistan. The committee had highlighted the fact that even with liberal policies for granting of citizenship; these displaced persons did not have the necessary documents to register for citizenship. Even by a conservative estimate, this population should by now stand at a minimum of 1.30 crore, dispersed over 20 states and union territories in contemporary India.

Other government reports say that around 70% of this population was made up of agriculturist communities and were mostly from scheduled castes. Approximately 13 lakh refugees had resisted dispersal policies or not received rehabilitation at all due to various reasons. They had fallen through the documentation net of the rehabilitation division. This population will be extremely adversely affected by exercises like the National Register of Citizens (NRC) and the CAA. The amendment of 2003 was, therefore, made with full knowledge as to who it would primarily and adversely affect. The CAA of 2019 seems to go a step further in appropriating the pain caused by the earlier Act and recycling it as electoral capital.

Md Quamruzzaman, joint convener of the Nagorikotwo Surokkha O Songram Moncho [Citizenship Security and Struggle Forum (CSSF)], a joint Namasudra and Muslim forum protesting against the NRC and CAA, explained that the resistance is founded upon our support of the demand for immediate and unconditional citizenship of all refugees. “That does not require any discrimination on the basis of religion,” he said.

Sukriti Ranjan Biswas, also a joint convener of the CSSF, underlined the need for the new forum by stating that only rolling back the CAA and abandoning the proposed nationwide NRC will not see the demands of the SC refugees met. “Even if these policies are stalled, we will remain non-citizens under the provisions of the 2003 amendment. The government should roll back the three exclusionary provisions of the 2003 act and confer unconditional citizenship to all residents of the country,” he said.

By doing so, the CAA of 2019 will become unnecessary, he said. “Rolling back 14(a) will ensure that exclusionary exercises like the NRC will not take place. This way, we can secure the existing citizenship and entitlements of minority communities in India, while extending citizenship to the scheduled caste Hindu victims of Partition,” Biswas said. At the core of the politics of such organisations is the idea of co-operative rather than competitive claims to citizenship.

Modi-Shah’s regime is trying to appropriate the pain caused by the 2003 amendment and recycle it as electoral capital. Credit: PTI

Protecting refugees of persecuted minority communities is certainly a noble aim. Such an attempt should have cemented India’s status as a protector of refugee rights. But, far from receiving international applause, the Indian government has earned the suspicion of its own vulnerable and minority communities and the criticism of global human rights agencies. In fact, the implementation of CAA 2019 may derail India’s relationship with other booming economies and regional allies like Bangladesh during an economic slowdown.

The current political acrimony over CAA-NRC stems from the fact that these policies and laws are false solutions to a real issue. It is the finest contemporary example of the Brahminical method of inclusion, where the rights of a person are founded upon his will to exclude others from society. The Modi-Shah regime is offering the SC refugees citizenship conditional upon the demonisation of the Muslim community as religious persecutors. The choice before Indian citizenry is between two models of citizenship – the inclusive cooperative model proposed by organisations like the CSSF or the Brahminical competitive model proposed by the Modi-Shah regime. This may very well be one of the most significant choices for the future of Indian polity.

Himadri Chatterjee is assistant professor, political science at Kazi Nazrul University, West Bengal.

The Life and Times of P.N. Haksar, Liberal and Patriot

Books about India’s recent history are few and far between. Jairam Ramesh’s ‘Intertwined Lives’, which tells the story of P.N. Haksar, a remarkable man who contributed much to the growth and development of India at a crucial time, stands out as one that must be read.

Freed of his ministerial responsibilities, Jairam Ramesh has turned prolific author – since 2014, he has written books on subjects ranging from ecology to the bifurcation of Andhra Pradesh to the seminal reforms of 1991. Last year, he published an excellent book on Indira Gandhi’s commitment to environmental issues, a facet of the prime minister that had been forgotten.

Now he brings back into the limelight another forgotten man, P.N. Haksar. There is much about Haksar available online, but it barely does him justice. It does not show, for example, that more than just a civil servant and diplomat – and once the most powerful bureaucrat in the country – Haksar was a polymath, an intellectual, a man steeped in history and refinement and, most of all, a consummate liberal.

Ramesh’s book fills those gaps, and Haksar emerges as a sensitive, loyal and patriotic man whose chief quality was his full commitment to both, the national cause and to his leader. Most of all, he was not in it for himself – there are no delusions of grandeur, no grasping effort to utilise the power for personal gains or glorification. That puts him heads above all other ‘loyalists’ of the time and since then. For Haksar, serving his prime minister was all – only she could be in the limelight, his job was to advise, suggest, clarify and, on many occasions, subtly nudge.

Ramesh has access not just to Haksar’s personal papers but also to his memos in various archives. So one gets to read not only his views in his words but also understand his thought process. Haksar himself published only the first part of his biography, One More Life 1913-29, the next two remaining unpublished.

Ramesh, it appears, got to read the manuscripts. This helps in providing clarity to many of the major decisions taken during Indira’s prime ministership – from bank nationalisation to even the policies to be adopted by the Congress, the one she had split and assumed supreme command of.

Regrettably, this reliance on the memos sometimes does not help in moving the story forward; quoting the memo sometimes remains the end of the story. But what stories!

Intertwined Lives: P.N. Haksar and Indira Gandhi
Jairam Ramesh
Simon & Schuster 2018

For the reader, it is a first hand glimpse of decision making at the highest levels, with a long list of key Indian and international players flitting in and out. Haksar is of course at the centre of it all, but Ramesh maintains a detached tone, except occasionally to provide background and context and interpret Haksar’s actions; happily, though the author is full of admiration for his subject, he does not hesitate to do a critical assessment of some of his ideas.

Referring to a memo by Haksar to Indira Gandhi on the licensing of additional capacity of scooter production to the private sector and his opposition to the manufacture of the small car, Ramesh writes: “By today’s standards or even by the yardstick of the 1980s these views of Haksar could certainly be considered antediluvian. His views on priority to public transport were and continue to be unexceptionable. His views on encouraging Indian designers too were commendable. But his opposition to the manufacture of a small car, by latter day standards, was certainly to be proved comprehensively wrong, as was his opposition to expansion of scooter manufacturing in the private sector. The cross that Haksar has to bear that he did nothing really to free India from the licence-quota-permit raj when he was in a position to do so.”

This antipathy towards the car brought Haksar into direct conflict with Sanjay Gandhi, who was a kind of ward of his during his days as a reluctant trainee with Rollys Royce in Britain. The young Gandhi instantly saw him as an enemy and Haksar’s opposition to the Maruti sealed it – it created a chasm between Sanjay’s mother and Haksar.

Haksar’s views against granting too much leeway to the private sector were driven by his ideological bent. The son of a judicial officer who was transferred all over the central provinces, Haksar was not a particularly bright student, but he managed to go to London to study law. Britain and Europe in general were in great political ferment in the 1930s, and Haksar came under the influence of Communism along with other Indians such as Mohan Kumaramangalam and Rajni Patel. His circle of friends included Feroze Gandhi and Indira Nehru; these bonds were to last a lifetime.

Jairam Ramesh. Courtesy: Jairam Ramesh

Jairam Ramesh. Courtesy: Jairam Ramesh

The ‘intertwined lives’ of both P.N. Haksar and Indira Gandhi were sealed first when Haskar joined the diplomatic service at the behest of Jawaharlal Nehru and then prime minister Indira Gandhi’s secretariat. His quiet but forceful advice, mostly taken seriously by Indira – Ramesh calls him her alter ego – had a lot of impact on political and economic policies. From the Congress split and subsequent developments to bank nationalisation to the Indo-Soviet Friendship Treaty of 1971, Haksar was there, behind the scenes, preparing arguments and analysis for her. His note to her (stray thoughts, he calls it), fed into the economic policy document circulated among AICC delegates in 1969, which had a seminal influence on the direction of the country’s political economy. The Young Turks in the party – Chandrashekhar, Mohan Dharia, Satyendra Narain Sinha – were clamouring for more pro-people and anti-big business policies; Haksar proposed policies that went beyond that. He pointed out that land reform was essential, especially in the context of rising Naxalims.

Probably his finest hour came in 1971 as Pakistani forces went berserk in East Pakistan and refugees poured into India, creating a humanitarian crisis. It called for skilled diplomacy in the face of domestic pressures, a belligerent neighbour and a hostile United States led by Richard Nixon and his key aide Henry Kissinger. Ramesh tells the story in detail, showing how Haksar bested the secretary of state – it is one of the highlights of the book.

After that high point, things gradually went south. Sanjay Gandhi got his revenge during the Emergency when Pandit Brothers, a textile dealership that had started in 1927, was raided and his 82-year old uncle Inderbhai and 78-year old brother-in-law were arrested for alleged malpractices. His own wife, Urmila, a small shareholder in the company, risked being would be taken into custody. Haksar principally refused to intervene into an official matter. It was left to his friend D.P. Singh, an MP from Bihar, to appeal to Indira Gandhi to do something. She appeared reluctant but finally relented.

All through, Haksar continued to attend work; his wife Urmila was to write later: ‘My husband came back from office looking tense and angry. He dropped in a chair. “There was a Cabinet meeting. I am coming from there straight. I was sitting just opposite Mrs Gandhi and all through the meeting I was staring at her. She would not meet my eyes and kept her gaze averted.’” His residence was searched twice but he “bore all this with stoic silence attending Cabinet meetings chaired by the prime minister and opposing proposals coming to the Cabinet to amend the Constitution to consolidate the Emergency and pass laws to deal with the consequences of Justice Sinha’s verdict…” writes Ramesh. It demonstrates his own commitment to the constitution and fundamental rights but also a touching loyalty to Indira Gandhi the prime minister even though he had ceased to be “starry eyed about her.”

In Ramesh’s telling, Haksar is a renaissance man, well versed in politics, international affairs, diplomacy and leftist theory but also immersed in culture and literature. He pushed for state awards to filmmaker Ritwik Ghatak and author Yashpal, against much resistance from officialdom. As for himself, he declined the Padma Vibhushan.

The book sometimes has an episodic quality, with short and long bits on a vast range of subject. The overarching story is of course that of a remarkable man who contributed much to the growth and development of India at a crucial time, bringing not just intelligence and ideas but also sensitivity and humanity.

Books about India’s recent history are few and far between. Intertwined Lives stands out as one that must be read, in full, by all those who are keen to know where India was, how it survived during very difficult years and how its patriotic civil servants ensured that no matter what, national interest would always remain paramount.

Assam NRC: A History of Violence and Persecution

The legacy of anti-immigrant sentiment in Assamese public sphere for more than a century has created an environment of deadly silence and trauma has taken control over the lives of several million people across the state.

In a three year-long project, more than 55,000 officials performed the herculean task of examining the citizenship status of more than 31 million people living in the north-eastern Indian state of Assam. On July 30, 2018, the National Register of Citizens (NRC) published the final draft excluding more than four million people out of the list, keeping them on the verge of losing their citizenship and effectively making them stateless. However, the NRC authorities have assured that they would be provided with sufficient opportunity to prove their citizenship during the claim and objection process.

There is a huge uproar among a section of Assamese intellectuals that the national and international media have ignored the historical perspective of NRC updating process. But they are being equally ignorant of the other side of the same history – the history of violence and persecution with absolute impunity. The legacy of anti-immigrant sentiment in public sphere for more than a century needs due consideration along with the colonial policies and schemes which enabled such a huge human population to move from one place to another.

Politics of anti-immigration sentiments

In mid-19th century, a British military officer Maj. John Butler visited and described Assam as “it seemed totally devoid of man, beasts, or birds; a death-like stillness everywhere prevailed”. The sparsely populated, rich in natural resources and abandon fertile land soon motivated the colonial administrators to bring large number of people from other parts of British India, including the Bengalis from the over populated Bengal to resettle in Assam under projects like called ‘Grow More Food’ with an intention to increase the revenue. The colonial administration recruited a ‘colonisation officer’ for hassle-free immigration of Muslim peasants from greater Bengal to Assam.

The immigrant Muslims settled in Brahmaputra valley accepted Assamese language and culture and denounced their Bengali identity to assimilate with the host community. As early as the 1930s, the immigrant Muslim community appealed to the colonial administration to enrol them as Assamese speaking Muslims in the census of 1941. Subsequently, they set up Assamese medium schools and started assimilating with the Assamese community,  participating in various socio-cultural platforms and events, such as Bihu.

However, a wide section of the local community still felt threatened due to the large scale immigration. This fear of losing land, identity and culture to the immigrants soon transformed into conflict in the 1920s. The colonial administration was forced to demarcate the area for settlement, known as line system, which barred the Muslims from settling down in certain localities. In the meantime, the colonial administration under whose patronage Muslims were brought to Assam, wanted further division between the Assamese community and the immigrant Muslim community. While presenting the 1931 census data, British civil servant C.S. Mullen wrote that if the migration continues unabated, Sibasagar would remain the only district where Assamese race would find home of its own. Historian Amalendu Guha wrote, “The Census Report aggravated the fear complex”.

On the other hand, immigrant peasants under the leadership of Maulana Bhashani intensified their movement to abolish the line system and to get land rights which they propagated as ‘gift of God’ which is to be shared by everyone. Maulana Bhashani criticised the line system as Apartheid but the Gopinath Bordoloi-led state Congress was in favour of strict implementation of the line system. In present day discourse, the ‘cut off date’ for determining citizenship often pops up in debates and discussions. However, the commentators tend to forget that if the line system wasn’t the first attempt to keep the immigrant Muslims from enjoying equal opportunity, the 1940’s ‘Development Scheme’ also barred those Muslims who migrated after January 1, 1938 from enjoying land rights.

Local people hardly paid any attention either to the ‘line system’ or the ‘development scheme’. Meanwhile, the immigrant Muslims continued to buy land from Assamese people. Syed Sadulla of Muslim League (ML) was seen as someone tweaking the line system and settling more Muslims in those restricted areas for his party’s electoral benefit. The tug-of-war for power between Sadullah and Bordoloi continued and hatred against immigrant Muslims escalated further in the late 1940s when Bordoloi became the premier of Assam after ousting Sadulla and evicted thousands of Muslim peasants in 1946, alleging them to be illegal immigrants from East Bengal settled by the earlier ML regime.

Gopinath Bordoloi oversaw the eviction of thousands of Muslims. Credit: Public domain image

In such environment of communal polarisation and conflict, the country became divided and attained Independence. Guha observed that after Independence, the migration of Muslim peasants almost stopped. Prof. Monirul Hussain of Gauhati University argues, “The 1951 census recorded for the first time the decreased rate of growth of Muslims in Assam, that is, 17.6% against a total of 20.2%.” But the anti-Muslim sentiment created in the Assamese society in the run up to Partition remained only to be extended to newer heights by interested political forces.

Post Independence, the Muslim community in Assam faced large-scale violence and was forcibly displacement in 1950. Infamously known as ‘rioter bosor’ (the year of riot) among the community, thousands of Muslims fled the country to take shelter in the then East Pakistan through the open border. Famous Assamese parliamentarian and author Hem Barua wrote that as many as 53,000 such families, who left the country in 1950, came back to Assam under the Nehru-Liaquat Pact.

In 1951, the first National Register of Citizens was prepared to weed out the illegal immigrants from East Pakistan. Since then, the anti-immigrant politics has been feeding the Assamese community with the fear of losing their land, identity and culture. On the other hand, the Muslims have been regularly experiencing state-sponsored persecution and mass violence.

‘Quit India Notice’

In late 1960s, several thousand Muslims were forcefully deported to East Pakistan under a draconian scheme called ‘Prevention of Infiltration from Pakistan (PIP)’, without following any legal mechanism of detection and deportation. The border unit of Assam police used to deport hundreds of Muslims without any hue and cry. Hiranya Bhattacharjee, the former DIG of border police in 1979, stated in an interview with The Wire, “At that time, the process of deportation was on, in spite of the fact that there was no formal agreement with East Pakistan or Bangladesh on deportation. Those days, when we deported thousands, there was no hue and cry. What was happening was considered natural.”

This author traced back many such families in present-day Bangladesh who were arbitrarily identified as illegal immigrants and served notice to leave the country. They remember it as ‘Quit India Notice’. The families were separated, few members remained in Assam while a few were deported to East Pakistan. In present-day Bangladesh, they still live with trauma and social segregation. Many of their settlements and villages are known as ‘Assam Para’, ‘Refugee Colony’ etc.

Former home minister and chief minister of Assam Hiteswar Saikia admitted that 1,92,079 persons (unofficial figure is much higher) were deported under the PIP scheme between 1961-69. Prof. Monirul Hussain wrote, “Police committed excesses on the Muslims due to certain extra-legal commitments”. A border police officer, who was in charge of deporting Muslims under PIP, narrated the horrific stories of forceful deportation to this author. He said that he resigned from his job due to mental distress caused by the experience of injustice and inhuman atrocities committed upon those Muslims, apparently who were his fellow countrymen. (The individual called this author after reading the stories of deported Muslims living in a refugee colony in present-day Bangladesh).

After deporting huge numbers of Muslims to East Pakistan, Bimala Prasad Chaliha, the then chief minister of Assam, announced on the floor of the Legislative Assembly in 1969 that ‘no more infiltrators were to be found in Assam’ and hence, the PIP scheme was to be abandoned. But the series of violence and persecution against Muslims continued unabated. Since the early 1980s, an unprecedented violent agitation against the Muslims engulfed the entire state. The agitating group alleged that large number of illegal Bangladeshis infiltrated to Assam during Bangladesh’s Liberation War. But the data says that only three per cent of total Bangladeshi refugees (85% of whom were Hindu) took shelter in Assam. Even smaller states like Meghalaya sheltered more than double of Assam’s figure. But the agitation continued full-swing based on false propaganda and constructed xenophobia. The six year long students agitation took several thousand lives, including the victims of the infamous Nellie Massacre where an estimated three thousand Muslims were killed within few hours of day time.

People check their names on the final draft of the state's National Register of Citizens after it was released, at a NRC Seva Kendra in Nagaon on Monday, July 30, 2018. Credit: PTI

People check for their names on the final draft of the state’s National Register of Citizens after it was released, at a NRC Seva Kendra in Nagaon on July 30, 2018. Credit: PTI

In 1985, the agitating groups, the state and central governments signed the ‘Assam Accord’ and agreed to detect and deport any immigrant who entered the state after March 25, 1971. This document is seen as the genesis of the ongoing NRC updating process.

After several years of debates, discussions, and also several rounds of violent events, almost all the stakeholders, including the Muslims who are often branded as illegal Bangladeshis, came to the consensus of updating the NRC. The Muslim community perceived an updated NRC as panacea to all sorts of persecution, harassment and discrimination which are running high for nearly a century.

But gradually, the NRC was made another tool of persecuting the Muslim and Bengali Hindus through its range of exclusionary and discriminatory provisions. Though the entire population of Assam had to file the application for inclusion in the NRC, as many as 12 million “indigenous people” were given the benefit of ‘original inhabitant’ or ‘OI’, a category which may not even hold any constitutional validity and was never part of the initial modalities but it empowered the lowest level registering authority to include any names even if s/he fails to provide any documentary evidence. On the other hand, the Muslims, Bengali Hindus and few other marginalised groups are subjected to stringent verification process, including a ‘family tree’ matching.

Apart from this discriminatory and racial provisions, the NRC authority deployed a number of exclusionary diktats, mostly beyond the initial modalities to exclude as many Muslims and Bengali Hindus as possible. Already, there are more than 1.3 lakh people who are arbitrarily marked as doubtful or D voters and their cases are pending in the 100 Foreigners Tribunal set up by the Supreme Court across the state. The NRC authority excluded those people from the draft NRC, to which the SC agreed. It also excluded the declared foreigners, their descendants and siblings as well, to which the Gauhati high court agreed. Even several thousand people who have been declared as ‘Indian citizen’ by the tribunal were also not included in the final draft.

Initially, the NRC authority accepted a number of documents, but at the last moment, the district level officials were instructed either to reject certain documents or were instructed to strictly scrutinise the contents of those documents. It can easily be inferred that these discriminatory and exclusionary provisions were fielded to inflate the number towards the fag end of the process at the cost of genuine Indian citizen’s suffering only to fulfil the collective conscience of a politically motivated hostile regime and some chauvinist groups.

Shamsher Ali’s five sons. Shamsher’s wife, Harbala Khatoon is in the detention camp in Goalpara for being a ‘foreigner’. Credit: Piyush Nagpal

This will have far reaching repercussions on the lives of several million people, mostly poor and impoverish and already messed up in the recurrent conflicts and environmental disasters. Thousands of families across the state are going through tremendous mental pressure and trauma. In most cases, some of the members of a family have been included and the remaining are excluded. Most of the excluded are from the vulnerable groups, like women and children. This has not only affected the excluded but also the family members who are included in the list. In the last few months, more than a dozen of people have committed suicide, said to be in the fear of losing their citizenship.

In the current scenario, if someone fails to prove his/her citizenship before the NRC authority during the claim and objection process, then s/he will have to go through the foreigners tribunal which is widely seen by the community as biased and prejudiced towards them. If the person fails to prove citizenship in the Foreigners’ Tribunal, the person will be stripped off the citizenship rights. He/she can thereafter go to the higher courts, which will take time and money. Nobody knows what will happen to those who fail to prove their citizenship.

As per the current mechanism, the government has the only option to dump them in the detention centres. Presently there are six overcrowded detention centres holding about 1,000 such people and the government is working on to build another giant detention camp in the Goalpara district of western Assam. Even in best case scenario, if they are not detained they would lose their civil and political rights, including the right to property. They wouldn’t be able to flee to other Indian states; as the government is planning to collect their biometric information so that they can’t forge their identity and flee to other states. Thus, an environment of deadly silence and trauma has taken control over the lives of several million people across the state.

It is in this context that a section of “Assamese intellectuals” look at history from the other side and realise the sufferings of their own people.

Note: This article was replaced with an edited version a few hours after it was first published.

Abdul Kalam Azad is an Assam based researcher. He tweets @abdulkazad.