Freda Bedi Cont'd (#2)

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Swadeshi movement
by Wikipedia
Accessed: 5/22/20

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"Concentrate on Charkha and Swadeshi," Popular bazar poster in swadeshi movement, 1930's

The Swadeshi movement, part of the Indian independence movement and the developing Indian nationalism, was an economic strategy aimed at removing the British Empire from power and improving economic conditions in India by following the principles of swadeshi which had some success. Strategies of the Swadeshi movement involved boycotting British products and the revival of domestic products and production processes B.C Bhole identifies five phases of the Swadeshi movement.[1]

• 1850 to 1904: developed by leaders like Dadabhai Naoroji, Gokhale, Ranade, Tilak, G. V. Joshi and Bhaswat K. Nigoni. This was also known as First Swadeshi Movement.
• 1905 to 1917: Began in 1905, because of the partition of Bengal ordered by Lord Curzon.
• 1918 to 1947: Swadeshi thought shaped by Gandhi, accompanied by the rise of Indian industrialists.
• 1948 to 1991: Widespread curbs on international and inter-state trade. India became a bastion of obsolete technology during the licence-permit raj.
• 1991 onwards: liberalization privatisation and globalization. Foreign capital, foreign technology, and many foreign goods are not excluded and doctrine of export-led growth resulted in modern industrialism.

The Swadeshi movement started with the partition of Bengal by the Viceroy of India, Lord Curzon in 1905 and continued up to 1911. It was the most successful of the pre-Gandhian movement. Its chief architects were Aurobindo Ghosh, Lokmanya Bal Gangadhar Tilak, Bipin Chandra Pal and Lala Lajpat Rai, V. O. Chidambaram Pillai, Babu Genu. Swadeshi, as a strategy, was a key focus of Mahatma Gandhi, who described it as the soul of Swaraj (self rule). It was strongest in Bengal and was also called the Vandemataram movement.

Etymology

The word Swadeshi derives from Sanskrit and is a sandhi or conjunction of two Sanskrit words. Swa means "self" or "own" and desh means country, so Swadesh would be "own country", and Swadeshi, the adjectival form, would mean "of one's own country".

Background

Credit to starting the Swadeshi movement goes to Baba Ram Singh Kuka of the Sikh Namdhari sect,[2] whose revolutionary movements which heightened around 1871 and 1872.[3] Naamdharis were instructed by Baba Ram Singh to only wear clothes made in the country and boycott foreign goods.[4] The Namdharis resolved conflict in the peoples court and totally avoided British law and British courts. They also boycotted the educational system as Baba Ram Singh prohibited children from attending British School, amongst other forms and measures he employed.[5]

Swadeshi after independence

The Post-Independence "Swadeshi Movement" has developed forth differently than its pre-independence counterpart. While the pre-independence movement was essentially a response to colonial policies, the post-independence Swadeshi movement sprung forth as an answer to increasingly oppressive imperialistic policies in the post-Second World War climate. For a nation emerging from two centuries of colonial oppression, India was required to compete with the industrialised economies of the west. While rapid industrialisation under the umbrella of "Five year Plans" were aimed at enabling a self-sufficient India, the need to balance it with a predominantly agrarian set-up was the need of the hour. This need to preserve the old fabric of an agrarian country while simultaneously modernising, necessitated a resurgence of a slightly recast "Swadeshi Movement". Forerunners of this resurgent movement was noted journalist, writer and critic S. R. Ramaswamy. Others of late in the movement include the likes of Rajiv Dixit, Swami Ramdev and Pawan Pandit. In the Digital World Swadeshishopping.com taking novel initiative for promoting Swadeshi Movement.[6][7]

Influences

• E. F. Schumacher, author of Small Is Beautiful, was influenced by Gandhi's concept of Swadeshi when he wrote his article on Buddhist economics[8]
• Satish Kumar, editor of Resurgence, has preaching, including a section in his book You Are, Therefore I Am (2002).

See also

• Swaraj
• Sarvodaya
• Self-determination
• Swadeshi Jagaran Manch
• Rajiv Dixit
• Juche - The North Korean philosophy of self-reliance.
• Autarky - A country, state, or society which is economically independent.
• Continental Association

References

1. [L. M. Bhole, Essays on Gandhian Socio-Econic, Shipra Publications, Delhi, 2000. Chapter 14: Swadeshi: Meaning and Contemporary Relevance]
2. Anjan, Tara; Rattan, Saldi (2016). Satguru Ram Singh and the Kuka Movement. New Delhi: Publications Division Ministry of Information & Broadcasting. ISBN 9788123022581.
3. McLeod, W. H.; French, Louis (2014). Historical Dictionary of Sikhism. Rowman & Littlefield. p. 261. ISBN 9781442236011.
4. Clarke, Peter (2004). Encyclopedia of New Religious Movements. Oxon: Routledge. p. 425. ISBN 9781134499700.
5. Kaur, Manmohan (1985). Women in India's freedom struggle. Sterling. p. 76.
6. MINISTRY of AYUSH Letter-https://drive.google.com/open?id=0B-AY8yyuVlsOWWdkVEQ3Nmx3R0E
7. Swadeshi Movement. "The Third Swadeshi Abhiyan Started in 20th century and the movement is continues. the main faces of the movement". Swadeshi Movement. Retrieved August 15, 2009.
8. Weber, Thomas (May 1999). "Gandhi, Deep Ecology, Peace Research and Buddhist Economics". Journal of Peace Research. 36 (3): 349–361. doi:10.1177/0022343399036003007.

Further reading

• Bandyopadhyay, Sekhar. From Plassey to Partition - A History of Modern India (2004) pp 248–62
• Das, M. N. India Under Morley and Minto: Politics Behind Revolution, Revolution and Reform (1964)
• Gonsalves, Peter. Clothing for Liberation, A Communication Analysis of Gandhi's Swadeshi Revolution, SAGE, (2010)
• Gonsalves, Peter. Khadi: Gandhi's Mega Symbol of Subversion, SAGE, (2012)
• Trivedi, Lisa. "Clothing Gandhi's Nation: Homespun and Modern India", Indiana University Press, (2007)
• Trivedi, Lisa N. (February 2003). "Visually Mapping the 'Nation': Swadeshi Politics in Nationalist India, 1920-1930". The Journal of Asian Studies. Association for Asian Studies. 62 (1): 11–41. doi:10.2307/3096134. JSTOR 3096134.
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Re: Freda Bedi Cont'd (#2)

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Scottish Church College
by Wikipedia
Accessed: 5/22/20

Scottish Church College
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Former names: 1830: General Assembly's Institution; 1843: Free Church Institution; 1863: Duff College; 1908: Scottish Churches College; 1929: Scottish Church College
Motto: Nec Tamen Consumebatur[1] (Latin)
Motto in English: "The bush burns, but is not consumed"
Type: Private
Established: 13 July 1830; 189 years ago
Founder: Alexander Duff
Religious affiliation: Church of North India, Presbyterian
Academic affiliation: University of Calcutta
Principal: Dr. Arpita Mukerji
Administrative staff: 164
Undergraduates: 1518 (As of 2016–17)
Postgraduates: 97 (As of 2017–18)
Address: 1 & 3, Urquhart Square, Manicktala, Azad Hind Bag, Kolkata, West Bengal, India
22.54837°N 88.35596°ECoordinates: 22.54837°N 88.35596°E
Campus: Urban
Language: English, Bengali, Hindi
Nickname: The Caledonians
Website http://www.scottishchurch.ac.in
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Scottish Church College is a premier institute for pursuing undergraduate and postgraduate studies and is the oldest continuously running Christian liberal arts and sciences college in India.[2][3] It has been rated (A) by the National Assessment and Accreditation Council, an autonomous organization that evaluates academic institutions in India. It is affiliated with the University of Calcutta for degree courses for graduates and postgraduates. It is a selective coeducational institution, known for its high academic standards. Students and alumni call themselves "Caledonians" in the name of the college festival, "Caledonia".

The founder and institutional origins

Principals of General Assembly's Institution (1830–1908)


Alexander Duff 1830–34
• W. S. Mackay and D. Ewart 1834–39
• Alexander Duff 1840–43
• James Ogilvie, 1845–71
• William Hastie, 1878–84
• W. Smith, 1884–89
• John Morrison 1889–1904
• A. B. Wann, 1904–1908

Principal of Free Church Institution (1843–63)

• Alexander Duff 1843–63

Principals of Duff College (1863–1908)

• W. C. Fyffe, 1863–80
• James Robertson, 1881–83
• John Hector, 1883–1902

Principals of Scottish Churches College (1908–1929)

• A.B. Wann, 1908–09
• John Lamb, 1909–11
• Alexander Tomory, 1910–1911
• James Watt, 1911–1928

Principals of Scottish Church College (1929–present)

• W. S. Urquhart, 1928–37
• Allen Cameron, 1937–44
• John Kellas, 1944–54
• H. J. Taylor, 1954–60
• N. K. Mundle, 1960–70
• Jyotsna Pyne, 1970
• B. Das, 1970–1971
• S. K. Mitra, 1971–73
• K. D. Bhatt, 1973–75
• S. K. Mukherjee, 1975–76
• A. K. Sen, 1976–78
• A. K. Kisku, 1978–81
• Aparesh Bhattacharyya, 1981–1983
• Kalyan Chandra Dutt, 1983–1995
• Kalyan Kumar Mandi, 1996–2002
• John Abraham, 2002 – 2013
• John Abraham, 2013 – (Rector)
• Amit Abraham, 2015 – 2016


The foundation

The origins are traceable to the life of Alexander Duff (1806–1878), the first overseas missionary of the Church of Scotland, to India. Known initially as the General Assembly's Institution, it was founded on 13 July 1830.[4]

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Alexander Duff

Alexander Duff was born on 25 April 1806, in Moulin, Perthshire, located in the Scottish countryside. He attended the University of St Andrews where after graduation, he opted for a missionary life.[4] Subsequently, he undertook his evangelical mission to India. In a voyage that involved two shipwrecks (first on the ship Lady Holland off Dassen Island, near Cape Town, and later on the ship Moira, near the Ganges delta) and the loss of his personal library consisting of 800 volumes (of which 40 survived), and college prizes, he arrived in Calcutta on 27 May 1830.[5][6]

Feringhi Kamal Bose

Supported by the Governor-General of India Lord William Bentinck,[5] Rev. Alexander Duff opened his institution in Feringhi Kamal Bose's house, located in upper Chitpore Road, near Jorasanko. In 1836 the institution was moved to Gorachand Bysack's house at Garanhatta.[4] Mr. MacFarlane, the Chief-Magistrate of Calcutta, laid the foundation stone on 23 February 1837. Mr. John Gray, elected by Messrs. Burn & Co. and superintended by Captain John Thomson of the East India Company designed the building. It is possible that he may have been inspired by the facade of the Holy House of Mercy in Macau, which reflects the influence of Portuguese ⁰. Traces of English Palladianism are also evident in the design of the college. The construction of the building was completed in 1839.[4]

Historical context

In the early 1800s, under the regime of the East India Company, English education and Missionary activities were initially suspect.[4] While the East India Company supported Orientalist instruction in the vernacular languages like Persian, Arabic and Sanskrit, and helped to establish institutions like Calcutta Madrasah College, and Sanskrit College, in general, colonial administrative policy discouraged the dissemination of knowledge in their language, that is in English. The general apathy of the Company towards the cause of education and improvement of natives is in many ways, the background for the agency of missionaries like Duff.[7]

Inspired by the General Assembly of the Church of Scotland, Reverend Alexander Duff, then a young missionary, arrived in India's colonial capital to set up an English-medium institution. Though Bengalis had shown some interest in the spread of Western education from the beginning of the 19th century, both the local church and government officers were skeptical about the high-caste Bengali's response to the idea of an English-medium institution.[4] While Orientalists like James Prinsep were supportive of the idea of vernacular education, Duff and prominent Indians like Raja Ram Mohan Roy supported the use of English as a medium of instruction.[4] His emphasis on the use of English on Indian soil was prophetic:

The English language, I repeat it, is the lever which, as the instrument of conveying the entire range of knowledge, is destined to move all Hindustan.[8]


Raja Ram Mohan Roy helped Duff by organizing the venue and bringing in the first batch of students. He also assured the guardians that reading the King James's Bible did not necessarily imply religious conversion, unless that was based on inner spiritual conviction. Imbibing the tenets of the Scottish educational system that shaped his ideals, Duff was, unlike the missionaries and scholars at the Serampore College, wholeheartedly committed to the cause of instruction in the English language, as that facilitated the advanced study of European religion, literature and science. By carefully selecting teachers, European and Indian, who brought out the best of Christian and secular understandings, and by emphasizing advanced pedagogical techniques that emphasized the Socratic method of classroom debate, inquiry, and rational thinking, Duff and his followers established an educational system, whose impact in spreading progressive values in contemporary Bengal would be profound.[9] Although his ultimate aim was the spread of English education, Duff was aware that a foreign language could not be mastered without command of the native language. Hence in his General Assembly's Institution (as later in his Free Church Institution), teaching and learning in the dominant vernacular Bengali language was also emphasized. Duff and his successors also underscored the necessity of sports among his students.[10] When he introduced political economy as a subject in the curricula, his faced his church's criticism.

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The great social reformer Raja Ram Mohan Roy supported Reverend Duff in his efforts.

In 1840, Duff returned to India. At the Disruption of 1843, Duff sided with the Free Church. He gave up the college buildings, with all their effects and established a new institution, called the Free Church Institution.[5] He had the support of Sir James Outram ...

Lieutenant-General Sir James Outram, 1st Baronet, GCB, KCSI (29 January 1803 – 11 March 1863) was an English general who fought in the Indian Rebellion of 1857.

-- Sir James Outram, 1st Baronet, by Wikipedia


and Sir Henry Lawrence,...

Brigadier-General Sir Henry Montgomery Lawrence KCB (28 June 1806 – 4 July 1857) was a British military officer, surveyor, administrator and statesman in British India. He is best known for leading a group of administrators in the Punjab affectionately known as Henry Lawrence's "Young Men", as the founder of the Lawrence Military Asylums and for his death at the Siege of Lucknow during the Indian Rebellion.

-- Henry Montgomery Lawrence, by Wikipedia

and the encouragement of seeing a new band of converts, including several young men born of high caste. In 1844, governor-general Viscount Hardinge opened government appointments to all who had studied in institutions similar to Duff's institution. In the same year, Duff co-founded the Calcutta Review, of which he served as editor from 1845 to 1849.

The Calcutta Review is a bi-annual periodical, now published by the Calcutta University press, featuring scholarly articles from a variety of disciplines.

The Calcutta Review was founded in May 1844, by Sir John William Kaye and Reverend Alexander Duff. Through the journal, Sir John Kaye aimed "to bring together such useful information, and propagate such sound opinions, relating to Indian affairs, as will, it is hoped, conduce, in some small measure, directly or indirectly, to the amelioration of the condition of the people".[1]

The periodical proved to be successful, and was published as a quarterly up until 1912. Sir John Kaye was Editor of four issues, and then retired due to ill health. He remained the owner of the review until 1855, when it was purchased by Meredith Townsend. Thacker, Spink and Company bought it in 1857. It was printed by Sanders and Cowes until 1857, when it moved to the Serampore Press. When Rev. T. Ridsdale took over as editor, it was published by R. C. Lepage and Company.

The journal was not published in 1912. In its second series, from 1913 to 1920, it was published bi-annually. In 1921, it was acquired by the Calcutta University press, which now releases it bi-annually.

-- Calcutta Review, by Wikipedia

In 1857, when the University of Calcutta was established, the Free Church Institution was one of its earliest affiliates, and Duff would also serve in the university's first senate.[11] These two institutions founded by Duff, i.e., the General Assembly's Institution and the Free Church Institution would be merged later to form the Scottish Churches College. After the unification of the Church of Scotland in 1929, the institution would be known as Scottish Church College.[4]

Along with Raja Ram Mohan Roy, the great social reformer often called the father of modern India, Dr. Duff supported Lord Macaulay in drafting his influential Minute for the introduction of English education in India.

Thomas Babington Macaulay, 1st Baron Macaulay, FRS FRSE PC (25 October 1800 – 28 December 1859) was a British historian and Whig politician. He wrote extensively as an essayist, on contemporary and historical sociopolitical subjects, and as a reviewer. His The History of England was a seminal and paradigmatic example of Whig historiography, and its literary style has remained an object of praise since its publication, including subsequent to the widespread condemnation of its historical contentions which became popular in the 20th century.

Macaulay served as the Secretary at War between 1839 and 1841, and as the Paymaster-General between 1846 and 1848. He played a major role in the introduction of English and western concepts to education in India, and published his argument on the subject in the "Macaulay's Minute" in 1835. He supported the replacement of Persian by English as the official language, the use of English as the medium of instruction in all schools, and the training of English-speaking Indians as teachers. On the flip side, this led to Macaulayism in India, and the systematic wiping out of traditional and ancient Indian education and vocational systems and sciences.

Macaulay divided the world into civilised nations and barbarism, with Britain representing the high point of civilisation. In his Minute on Indian Education of February 1835, he asserted, "It is, I believe, no exaggeration to say that all the historical information which has been collected from all the books written in the Sanskrit language is less valuable than what may be found in the most paltry abridgement used at preparatory schools in England". He was wedded to the idea of progress, especially in terms of the liberal freedoms. He opposed radicalism while idealising historic British culture and traditions.


-- Thomas Babington Macaulay, by Wikipedia

Eminent contemporary and successive missionary scholars from Scotland, notably Dr. Ogilvie, Dr. Hastie,[12] Dr. Macdonald, Dr. Stephen, Dr. Watt, and Dr. Urquhart contributed in spreading liberal Western education. The institutions founded by Duff have been coterminous with other contemporary institutions like the Serampore College, and the Hindu College in ushering the spirit of intellectual inquiry and a general acceptance of the ideals of the Enlightenment among Bengali Hindus, the then dominant indigenous ethno-linguistic group in the Company-administered Indian territories. This exchange of ideas and ideals, and adoption of progressive values that would eventually influence many social reform movements in South Asia, has been widely regarded by historians specializing in nineteenth century India, as the epochs of the Young Bengal Movement and later, the Bengal Renaissance.[13]

Duff's contemporaries included Reverend Mackay, Reverend Ewart and Reverend Thomas Smith. Till the early 20th century the norm was to bring teachers from Scotland, and this brought forth scholars like William Spence Urquhart, Henry Stephen, H.M. Percival etc. Indian scholars were also engaged as teachers by the college authorities, and the notable faculty includes names like Surendranath Banerjee, Kalicharan Bandyopadhyay, Jnan Chandra Ghosh, Gouri Shankar Dey, Adhar Chandra Mukhopadhyay, Sushil Chandra Dutta, Mohimohan Basu, Sudhir Kumar Dasgupta, Nirmal Chandra Bhattacharya, Bholanath Mukhopadhyay and Kalidas Nag, all of whom had all contributed to enhancing the academic standards of the college.[13]

The college authorities played a pioneering role in promoting gender equality by emphasizing the significance of women's education. During much of the nineteenth century, the college remained the only institution of its kind in the city of Calcutta (and indeed in the country) to promote the cause of co-education.[5][14] Female students comprise half the present roll strength of the college. With the added interest of the missionaries in educational work and social welfare, the college stands as a monument to Indo-Scottish co-operation.

Postage stamp

On 27 September 1980, the Indian Postal Service released a commemorative stamp on the college.[15]

College Hymn

O God, our help in ages past,
Our hope for years to come,
Our shelter from the stormy blast,
And our eternal home.

Under the shadow of Thy throne,
Thy saints have dwelt secure;
Sufficient is Thine arm alone,
And our defence is sure.

Before the hills in order stood,
Or earth received her frame,
From everlasting Thou art God,
To endless years the same.

A thousand ages in Thy sight
Are like an evening gone;
Short as the watch that ends the night
Before the rising sun.

Time, like an ever-rolling steam,
Bears all its sons away;
They fly forgotten, as a dream
Dies at the opening day.

O God, our help in ages past,
Our hope for years to come,
Be Thou our guard while troubles last,
And our eternal home.


Departments and programmes

Undergraduate programmes

Bachelor of Arts (Honours) / Bachelor of Business Administration (Honours) / Bachelor of Commerce (Honours) / Bachelor of Science (Honours)

Department of Bengali / Department of Business Administration / Department of Commerce / Department of Botany
Department of English / -- / -- / Department of Chemistry
Department of History / -- / -- / Department of Computer Science
Department of Philosophy / -- / -- / Department of Economics
Department of Political Science / -- / -- / Department of Mathematics
Department of Sanskrit / -- / -- / Department of Microbiology
-- / -- / -- / Department of Physics
-- / -- / -- / Department of Zoology


Postgraduate programmes

• Bachelor of Education (postgraduate course for women students, offered by the Department of Teacher Education)
• Master of Science in Botany (previously an autonomous course, offered by the postgraduate section of the Department of Botany, now under University of Calcutta)
• Master of Science in Chemistry (previously an autonomous course, offered by the postgraduate section of the Department of Chemistry, now under University of Calcutta)

Campus and infrastructure

Buildings


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Scottish Church College main building

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Scottish Church College Assembly Hall

The college sits on an area of six acres. It operates in seven buildings and two campuses. The main campus consists of the main building, which is among others, one of the oldest masonry pieces in the city of Kolkata and an example of colonial architecture. This has been declared a 'Heritage Building' by the statutory body constituted by the Government of West Bengal and the Calcutta Municipal Corporation. It includes the college Assembly Hall and the air-conditioned seminar room used by the departments for holding extension lectures and seminars.

The main building houses the economics, history, political science, philosophy, zoology, botany, mathematics, English, Sanskrit and Bengali departments. A separate Science annex building houses the departments of physics and chemistry. Situated in the main campus, the central library of the college is computerized. The biological science departments are in possession of a museum and a 'poly-house'. The college is encompassed by a garden and a lawn. Many medicinal plants are grown in the garden under the care of the botany department. There are rare and non-native plants in the garden as well. The Scottish Church College campus is a 'green' campus with solar lighting.[16]

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Scottish Church College Millennium Building

The second campus houses the Millennium Building and the Department of Teacher Education. The college auditorium, called the M.L. Bhaumik Auditorium, is fully air-conditioned and is located in the Millennium Building. It is named after Dr. Mani Lal Bhaumik, laser scientist and an alumnus of the college. The cultural activities, special programmes, and students’extension activities are held here. The Millennium Building houses the departments of microbiology, computer science and business administration. The commerce classes, held in the morning batch of the college, are present in the Millennium Building.

A separate building houses the department of teacher education.[16]

Track and field

The college playground is situated about a kilometer away from the college. It has a full length football field and two other medium-sized football grounds. A running track surrounds the field. A two storied permanent pavilion ('Watt Pavilion') stands there, with separate changing rooms for boys and girls, toilets and a store-room. The teacher-in-charge of physical education is provided residential accommodation in a part of the pavilion. Separate common rooms for male and female students, equipped with indoor game facilities like table tennis are available in the campus.[16]

Halls of residence

The college has five hostels for its students, all of which are situated near the college. They have recreational common rooms with audio-visual equipment.

• Lady Jane Dundas Hostel (for female students)
• Students' Residence (for female students)
• Duff Hostel
• Wann Hostel
• Ogilvie Hostel[16]

College publications

The college publications are annual and consists of contributions from students and staffs.

• The Scottish Church College Magazine is published annually with contributions from past and present staff and students.
• The Scottish Herald is the college newsletter and is published annually.
• The Journal of Humanities and Social Sciences, a refereed international academic journal with an interdisciplinary approach which publishes research articles written by both experienced and young scholars all over the world, is annually published by the college. The journal discusses issues from points of view such as liberalism, empiricism, positivism, Marxism, structuralism, psychoanalysis, postmodernism, deconstruction, feminism, subaltern studies school and postcolonialism. The advisory board consists of personalities such as Amartya Sen, Gayatri Chakravorty Spivak, Partha Chatterjee, Dipesh Chakrabarty and Amiya Kumar Bagchi.[13][15]
• Sanket, a short magazine, is published annually by the Scottish Church College Literary society. It was first published in 2015.

Activity clubs and extension activities

The NSS unit


The college runs the National Service Scheme programme under the University of Calcutta. Activities are carried on round the year and a special camp is held once a year. The NSS unit serves as a platform to connect students from the departments and motivate them towards community service alongside their learning process. Some of the activities include tree plantation programmes, voluntary blood donation camps, health and hygiene awareness programmes, and anti drug-abuse campaigns.

The Scottish Church College NSS unit has adopted the Dewanji Bagan slum area of the Calcutta Municipal Corporation, adjacent to the college play ground, and has focused its activities in that area. The NSS unit has 100 student volunteers, one programme officer, and 10 other teachers. The students of the unit are led by two student leaders, chosen every year. Every year 50 students participate in the NSS special camp. Apart from the NSS, nine faculty members of departments are associated with different NGOs in their individual capacities.

Four faculty members and three library staff are involved with social work at an informal level in their neighbourhood. The NSS Unit organised several environment/health/hygiene-related programmes in the college in collaboration with the United Board for Christian Higher Education in Asia and the college's department of Teacher Education.[17] The volunteers of the college NSS unit participated in North-East Youth Festival, held at Arunachal Pradesh in 2012 and NSS Mega Camp held at Assam in 2013. Some of them also took part in Rock Climbing and Adventure camp at Balasore, Odisha (India) and were awarded the title of "Basic Mountaineer".

The college received four awards from the University of Calcutta for its activities in NSS. Prof. U.N. Nandi became the Best Program Officer in 2009. Parag Chatterjee, a student of Computer Science and the NSS student leader (2011–2013), was awarded "Best Volunteer" by the university.[18] The college NSS unit received the "Best College" award in 2012, followed by Agnimeel Das, a student of Zoology receiving "Best Volunteer" in 2013. In 2018 Agnimeel Das has been appointed as Youth Officer in N.S.S. under Ministry of Youth Affairs and Sports, Govt. of India through UPSC. He is the first former N.S.S. Volunteer of West Bengal joined as Youth Officer.

Activity clubs and societies

The Scottish Church College has clubs and societies where students join and participate in intra-college or inter-college competitions.

• Debating Society
• Literary Society
• Nature Study and Photography Club
• Budding Painters' Club
• Western and Indian Music Club
• Dance and Drama Club

The Scottish Church College Annual Activity Day is organized by the college authorities annually, an event in which students from all departments gather to showcase their talents.

Sports and festivals

Annual sports


The college conducts a sports day every December, in the college playground. Students compete in track and field events. The intra-college football and cricket tournaments are held during these two days. The students also participate in other inter-college athletic meets and sports meets throughout the year. The students of the college are regulars at the sports events organized by government colleges.

Fest

Caledonia is a four-days long cultural fest. Held annually, Caledonia is one of the largest and longest running festivals in Kolkata. It serves as a great attraction for students from different colleges. Caledonia invites other colleges from all over the city to participate in events like dancing, band performance, quizzes (the Chao Quiz being a major attraction) and a photography competition called Shutter Bugs. Caledonia does not confine itself to the four walls of the college campus, but goes out into the open by holding few of its on-stage events in Urquhart Square, outside the college. The fest is organized by the college authorities.

Students' union

The students' union is the representative organization of the students. The main body of the students' union is formed by election of class representatives. The office-bearers are chosen by these members. The president and the general secretary of the students' union are the main representatives of the students, and they are also members of the College Senatus. It organizes cultural programmes like a freshers' welcome, Caledonia and the Annual Social. The students' union organizes annual blood donation camps, social service related activities and recreational activities for the students.

College ranking

• The college is ranked fifth amongst Kolkata's top science colleges as per India Today (AC Nielsen-ORG Marg Survey of Colleges for 2006–07).
• India Today – CITY WISE RANKING:Best Arts college 2007: Rank 5 in Kolkata[19]
• India Today – CITY WISE RANKING:Best Science college 2008: Rank 3 in Kolkata[20]
• India Today – CITY WISE RANKING:Best Arts college 2008: Rank 5 in Kolkata[21]
• India Today – Best Science college 2010: Rank 35 in India[22]
• India Today – CITY WISE RANKING:Best Science college 2010: Rank 5 in Kolkata[23]
• India Today – CITY WISE RANKING:Best Arts college 2010: Rank 5 in Kolkata[24]
• India Today – Best Science college 2011: Rank 29 in India[25]
• India Today – CITY WISE RANKING:Best Science college 2011: Rank 2 in Kolkata[26]
• India Today – Best Arts college 2011: Rank 43 in India[27]
• India Today – Best Science college 2012: Rank 40 in India[28]
• India Today – Best Arts college 2012: Rank 41 in India[29]
• India Today – CITY WISE RANKING:Best Science college 2012: Rank 6 in Kolkata[30]
• India Today – CITY WISE RANKING:Best Arts college 2012: Rank 5 in Kolkata[31]
• India Today – Best science college 2013: Rank 26 in India
• India Today – CITY WISE RANKING:Best Science college 2013: Rank 8 in Kolkata[32]
• India Today – CITY WISE RANKING:Best Arts college 2013: Rank 8 in Kolkata[33]
• India Today – CITY WISE RANKING:Best Arts college 2014: Rank 7 in Kolkata[34]
• India Today – CITY WISE RANKING:Best Science college 2015: Rank 8 in Kolkata[35]
• India Today – CITY WISE RANKING:Best Arts college 2015: Rank 7 in Kolkata[36]
• India Today – CAMPUS WISE RANKING: Best Arts college 2015: Rank 4 in Kolkata[37]
• India Today – CITY WISE RANKING:Best Science college 2016: Rank 5 in Kolkata[38]
• India Today – CITY WISE RANKING:Best Arts college 2016: Rank 7 in Kolkata[39]
• India Today – CITY WISE RANKING:Best Science college 2017: Rank 8 in Kolkata[40]
• India Today – CITY WISE RANKING:Best Arts college 2017: Rank 6 in Kolkata[41]

Awards

The Mother Teresa International Award was conferred on the college for its outstanding achievement and contribution in the field of education. It was adjudged the best college in 2014.

Mobile app for Scottish Church College

A mobile application was launched by the Scottish Church College on the Annual Day (13 March 2015). News and updates are notified through the application enabling students to keep up with the events and programmes of the college.

Alumni association

The alumni association of the college is the Scottish Church College Former Students' Association. Its objective is to keep the former students in touch with each other, and maintain links with the college. The association organizes reunion meetings and social gatherings. Departments organize their reunion meetings either bi-annually or annually in the college campus. In West Bengal only Scottish Church College National Service Scheme Unit has their autonomous Alumni Association namely "Ten years and beyond". In 2017 first alumni meet of Ten Years and Beyond was organized.

Status and initiatives

• Until 1953, administrative control over the college was exercised by the Foreign Mission Committee of the Church of Scotland. This was exercised by a local council consisting of representatives of the Church of Scotland and the United Church of Northern India. Later the Foreign Mission Committee of Church of Scotland relinquished its authority to the United Church of Northern India, and in 1970, the United Church of Northern India joined the Church of North India as a constituent body. This made the Church of North India the de facto and de jure successor (to the Church of Scotland) in running the administration of the college. As the college was founded on Christian (Protestant and Presbyterian) foundations, it derives its legal authority and status as a religious minority institution as defined by the scope of Article 30 of the Constitution of India.[4]
• On 27 September 1980, the Indian Postal Service released a commemorative stamp on the college.
• In 2003, the college buildings and premises underwent renovation, with the financial support of the alumni and well-wishers.[15][42]
• In 2004, the general section of the college was awarded grade 'A' after accreditation by the National Assessment and Accreditation Council.[43] The same grade was awarded upon reaccreditation in 2014.
• Since 2004, the college has been a member of the United Board for Christian Higher Education in Asia and is a participant in that organization's Asian University Leadership Program.[4][44][45]
• In 2006, the University Grants Commission (India) accepted the recommendations of the University of Calcutta to regard the college as "College with Potential for Excellence".[4][46][47]
• In 2011, the Scottish Government instituted a Centre of Tagore Studies in Edinburgh's Napier University, to facilitate integrated research on Rabindranath Tagore's works and philosophy. In Calcutta, this scholarly initiative (with student exchange programs) was extended to the college, involving the departments of English, Bengali and philosophy.[17][48][49]
• The University Grants Commission sponsors the construction of the Quarto Sept Centennial Jubilee Building project of the college. The building plan has been approved by the Heritage Committee of the Kolkata Municipal Corporation for necessary approval. The construction of the new building has been completed with modern equipments and audio-visual system worth for having special lectures which can also be broadcast to other colleges through online.[50] The building was Inaugurated by the Members of college administrative body(College Rector Dr.J.Abraham and Principal alongside)
• Scottish Church College celebrated its 184th Foundation Day and its first Alexander Duff Memorial Lecture on 13 July 2013. The college welcomed Dr.S.C.Jamir, the Honorable Governor of Odisha and an alumnus of the college, who delivered the first Alexander Duff Memorial Lecture.
• In January 2014, the NAAC re-accredited the General Section of the college with Grade 'A' (meaning "Very Good") in January. The Teacher Education Section was reaccredited with Grade 'B' (meaning "Good").
• The college was awarded the status of "College with Potential for Excellence" for a third time, valid from April 2015 to March 2020.

Scottish Church College in popular culture

In fiction


• Satyajit Ray's fictional scientist-cum-investigator Professor Shonku started his career as a professor of physics at the Scottish Church College.
• Satyajit Ray's fictional private investigator Feluda was a student of the Scottish Church College.
• Samaresh Majumdar's bestselling novel Kalbela, which explores Calcutta's culture, politics and society in the aftermath of the 1970s Naxalite movement, won the Sahitya Akademi Award in 1984.[51] It featured the college as a backdrop in the storyline.
• Samaresh Majumdar's Animesh quartet, a series of four novels (Uttoradhikar, Kalbela and Kalpurush, and Mousholkal), revolves around the life and experiences of Animesh Mitra, an alumnus, who witnesses the tumultuous socio-political transformations in post-independence West Bengal.

In cinema

• Kaalbela: Calcutta My Love, a 2009 Bengali film directed by Goutam Ghose on the events of the 1970s Naxalite movement, had scenes which were shot at the college.[52]
• Egaro: The Immortal Eleven was a 2011 sports film in Bengali directed by Arun Roy, that was based on the Mohun Bagan Athletic Club's victory over the East Yorkshire Regiment in the finals of the 1911 IFA Shield.[53] Three members of the winning team were students of the college. The film also showed the college as a background.[54]
• Natoker Moto was a 2015 biographical Bengali language film , which was roughly based on the life and tragic death of Keya Chakraborty, an alumna,[55] and English lecturer,[56] who subsequently became a prominent theatre personality. The character based on her is called Kheya in the film.

Notable alumni

Social reformers and religious leaders


• Swami Vivekananda, proponent of Advaita Vedanta in the West and founder of the Ramakrishna Mission
• Rev. Lal Behari Dey, theologian of the Free Church of Scotland
• Brahmabandhav Upadhyay, theologian and preacher of New Dispensation Brahmoism, Protestantism, and Roman Catholicism
• Benoyendranath Sen, theologian of New Dispensation Brahmoism
• Sitanath Tattwabhushan, theologian and former president of the Sadharan Brahmo Samaj[57]
• Krishna Kumar Mitra, former president of the Sadharan Brahmo Samaj[58]
• Paramahansa Yogananda, proponent of Kriya Yoga in the West and founder of the Self-Realization Fellowship
• A.C. Bhaktivedanta Swami Prabhupada, proponent of Gaudiya Vaishnavism and founder of the International Society for Krishna Consciousness[59][60]
• Rev. Aurobindo Nath Mukherjee, first Indian to serve as the bishop of Calcutta and as the Metropolitan bishop of India within the Church of India, Pakistan, Burma and Ceylon
• Swami Gambhirananda, former president of the Ramakrishna Mission[61]
• Mohanananda

Independence activists and politicians

• Subhas Chandra Bose, former president of the Indian National Congress, founder president of the All India Forward Bloc, co-founder of the Indian National Army and head of state, Provisional Government of Free India
• Bishweshwar Prasad Koirala, first democratically elected prime minister of Nepal[62]
• Amarendranath Chatterjee, revolutionary associated with Anushilan Samiti, and Jugantar
• Syed Abul Mansur Habibullah, co-founder of the Bengal Provincial Krishak Sabha, and the Students Federation of India
• Saroj Dutta, veteran communist leader, co-founder of the Communist Party of India (Marxist–Leninist) and the Naxalite movement.
• Ambica Charan Mazumdar, former president of the Indian National Congress
• Nirmal Chandra Chatterjee, former president of the All India Hindu Mahasabha
• Gopinath Bordoloi, prominent freedom fighter, first chief minister of Assam[63]
• Prafulla Chandra Sen, former chief minister of West Bengal
• Yangmasho Shaiza, former chief minister of Manipur
• Brington Buhai Lyngdoh, former chief minister of Meghalaya
• S.C. Marak, former chief minister of Meghalaya
• S.C. Jamir, former chief minister of Nagaland, former governor of Maharashtra, Gujarat and Goa, and governor of Odisha
• Rishang Keishing, former chief minister of Manipur
• George Gilbert Swell, former deputy speaker of the Lok Sabha and former ambassador to Norway and Burma
• Birendra Narayan Chakraborty, former governor of Haryana
• Banwari Lal Joshi, former governor of Uttar Pradesh, Delhi,[64] Meghalaya[65] and Uttarakhand
• Ajit Kumar Panja, former minister of state for external affairs[66]
• Shawkat Ali Khan, a framer of the Constitution of Bangladesh[67]

Jurists

• Sir Gooroodas Banerjee, former judge at the Calcutta High Court
• Sudhi Ranjan Das, former Chief Justice of India
• Amal Kumar Sarkar, former Chief Justice of India[68]
• Subimal Chandra Roy, former judge of the Supreme Court of India[69]
• Sambhunath Banerjee, former judge of the Calcutta High Court
• Amarendra Nath Sen, former chief justice of the Calcutta High Court, and former judge of the Supreme Court of India[70]
• Samarendra Chandra Deb, former chief justice of the Calcutta High Court
• Anil Kumar Sen, former chief justice of the Calcutta High Court
• Anandamoy Bhattacharjee, former chief justice of the Sikkim, Calcutta and the Bombay High Courts[71]
• Ganendra Narayan Ray, former chief justice of the Gujarat High Court, and former judge of the Supreme Court of India[72]
• Umesh Chandra Banerjee, former chief justice of the Andhra Pradesh High Court and former judge of the Supreme Court of India[73]
• Mukul Gopal Mukherjee, former chief justice of the Rajasthan High Court
• Shyamal Kumar Sen, former chief justice of the Allahabad High Court, and former governor of West Bengal

Scholars and academic administrators

• Chandramukhi Basu, one of the first female graduates of the British Empire, and the first female head of an undergraduate college in South Asia (as principal of Bethune College, Calcutta)[4]
• Sir Gooroodas Banerjee, first Indian vice chancellor of the University of Calcutta
• Sir Brajendra Nath Seal, first chancellor of Visva-Bharati University, former vice chancellor of the University of Mysore[74]
• Sir Jnan Chandra Ghosh, formerly director of the Indian Institute of Science, Bangalore, founder-director of the Indian Institute of Technology Kharagpur and former vice chancellor of the University of Calcutta
• Tarak Nath Das, formerly professor of political science at Columbia University
• Sarat Chandra Roy, pioneering anthropologist, often regarded as the father of Indian ethnography, and as the first Indian anthropologist
• Biraja Sankar Guha, pioneering anthropologist, one of the first PhD recipients in anthropology in the world (Harvard University, 1924)[75] and founder-director of the Anthropological Survey of India[76]
• Nirmal Kumar Bose, eminent anthropologist and freedom fighter[77]
• Ramaprasad Chanda, anthropologist and archaeologist[78]
• Hem Chandra Raychaudhuri, formerly Carmichael Professor of Ancient Indian History and Culture, University of Calcutta
• Kalidas Nag, historian, author and parliamentarian
• Kaliprasanna Vidyaratna, Sanskrit scholar, author and academician
• Tapan Raychaudhuri, ad hominem professor of Indian history and civilization and emeritus fellow, St Antony's College, Oxford
• Rabindra Kumar Das Gupta, formerly Tagore professor of Bengali literature, University of Delhi, and former director of the National Library of India
• Asima Chatterjee, first Indian woman to earn a doctorate in science, first female recipient of the Shanti Swarup Bhatnagar Prize for Science and Technology, and first female president of the Indian Science Congress[79]
• Animesh Chakravorty, recipient of the Shanti Swarup Bhatnagar Prize for Science and Technology in chemistry, formerly chair of the department of chemistry, Indian Institute of Technology Kanpur
• Sambhunath Banerjee, Nirmal Kumar Sidhanta, Ramendra Kumar Podder, and Santosh Bhattacharyya, former vice chancellors of the University of Calcutta
• Nityananda Saha, former vice chancellor of the University of Kalyani

Performing arts, theater and cinema

• Sisir Bhaduri, noted playwright[80]
• Pankaj Mullick, Bollywood and Bengali cinema music director and composer
• Birendra Krishna Bhadra, broadcaster, playwright, and theater director
• Suchitra Mitra, Rabindra Sangeet exponent
• Manna Dey, Bollywood film music exponent[81][82]
• Mrinal Sen, internationally acclaimed art film director and cultural commentator[83][84]
• Buddhadeb Dasgupta, noted parallel cinema director and poet[85]
• Tarun Majumdar, film director
• Utpalendu Chakrabarty, film director and thespian
• Mithun Chakraborty, Bollywood action hero and social activist
• Shyamanand Jalan, thespian and theatre director[86]
• Kaushik Sen, noted theatre personality, director of Swapnasandhani theatre group
• Silajit Majumder, singer and actor
• Badal Sircar, dramatist[87]
• Rudraprasad Sengupta, eminent theatre personality, director of Nandikar theatre group and cultural critic
• Partha Pratim Chowdhury, film director and playwright
• Manoj Mitra, dramatist[88]
• Madhav Sharma, actor, comedian, theater director[89]
• Pulak Bandyopadhyay, lyricist and composer
• Puja Banerjee , actress

Writers, poets and journalists

• Dhan Gopal Mukerji, socio-cultural critic and first successful Indian man of letters in the United States of America; winner of Newbery Medal (1928)
• Nirad C. Chaudhuri, polymath, historian and commentator on culture, and Commander of the Order of the British Empire[90]
• Satyendranath Dutta, poet[91]
• Sudhindranath Dutta, author and poet[92][93]
• Ashok Kumar Sarkar, former editor of Desh literary magazine and editor-in-chief of the Anandabazar Patrika (1958–1983)
• Lakshminath Bezbaroa, writer, editor and social critic
• Parvati Prasad Baruwa, litterateur[94]
• Premendra Mitra, novelist, short story and science fiction writer, and film director
• Subhas Mukhopadhyay, poet[95]
• Samaresh Majumdar, novelist
• Sajanikanta Das, critic, poet and editor of Shanibarer Chithi
• Sanjib Chattopadhyay, journalist, author and critic
• Bani Basu, essayist, novelist, and poet[96][97][98]
• Kanhaiyalal Sethia, poet
• Kali Nath Roy, editor in chief of The Tribune magazine
• Farrukh Ahmed, poet, writer, activist of the Language Movement
• Derek O'Brien, quiz-master and author
• Bina Sarkar Ellias, founder-editor and publisher of International Gallerie, a global arts and ideas magazine[99]
• Mustafa Manwar, artist and media personality[100]
• Madhu Rye, playwright, novelist and short story writer

Administrators, industrialists and organization leaders

• Binay Ranjan Sen, former director general of the Food and Agriculture Organization (1956–1967)
• Nitish Chandra Laharry, first Indian (and Asian) president of Rotary International (1962–63)
• Jagmohan Dalmiya, former president of the Board of Control for Cricket in India and the first Indian chairman of the International Cricket Council[101]
• Mani Lal Bhaumik, scientist (laser technology) turned entrepreneur, inventor of the excimer laser and author[102][103]
• Diptendu Pramanick, first secretary of the Eastern India Motion Pictures Association, and secretary of the Film Federation of India (1953–54)
• Evelyn Norah Shullai, pioneer of the Girl Guides Movement in India[104]
• Samson H. Chowdhury, industrialist

Sportspersons

• Gourgopal Ghosh, football player for the Mohun Bagan club and mathematician[105]
• Dharma Bhakta Mathema, bodybuilder, political activist and anti-royalist martyr in the Kingdom of Nepal[106][107]
• Surya Shekhar Ganguly, chess grandmaster[108][109] and national champion[110]
• Sreerupa Bose, former member, India national women's cricket team

See also

• Scottish Church Collegiate School, the twin institution of the college, also founded by Reverend Alexander Duff

References

1. Saint Columba's main doorway
2. Basu, Pradip. The Question of Colonial Modernity and Scottish Church College in 175th Year Commemoration Volume. Scottish Church College, April 2008. p.35.
3. Matilal, Anup. The Scottish Church College: A Brief Discourse on the Origins of an Institution in 175th Year Commemoration Volume. Scottish Church College, April 2008. pp.19–20.
4. "Sen, Asit and John Abraham. Glimpses of college history, 2008 (1980). Retrieved on 2009-10-03"(PDF). Archived from the original (PDF) on 22 December 2009. Retrieved 10 March 2009.
5. Pitlochry Church of Scotland's obituary of Alexander Duff Archived 30 March 2012 at the Wayback Machine
6. The missionary’s mission in Calcutta
7. Matilal, p. 17.
8. Basu, pp. 33–4.
9. Sardella, Ferdinando. Rise of Nondualism in Bengal in Modern Hindu Personalism: The History, Thought and Life of Bhaktisiddhanta. Oxford University Press, 2013. pp. 39–40.
10. Bandyopadhyay, Kausik. Games Ethic in Bengal: A Commentary on the sporting tradition of the Scottish Church College in 175th Year Commemoration Volume. Scottish Church College, April 2008. pp. 74–5.
11. A Tradition of Notable Firsts Archived 7 March 2013 at the Wayback Machine
12. Master visionary
13. Basu, p. 35.
14. Manna, Mausumi, Women's Education through Co-Education: the Pioneering College in 175th Year Commemoration Volume. Scottish Church College, April 2008, page 107-116
15. Photo Gallery in 175th Year Commemoration Volume. Scottish Church College, April 2008. pp. 559–61.
16. Criterion IV: Infrastructure and Learning Resources
17. Criterion III: Research, Consultancy and Extension
18. http://www.scottishchurch.ac.in/NAAC/PDF-GEN/16.pdf
19. "India Today". Specials.indiatoday.com.
20. "India Today". Specials.indiatoday.com.
21. "India Today". Specials.indiatoday.com.
22. "India Today". Specials.indiatoday.com.
23. "India Today". Specials.indiatoday.com.
24. "India Today". Specials.indiatoday.com.
25. "India Today". Specials.indiatoday.com.
26. "India Today". Specials.indiatoday.com.
27. "India Today". Specials.indiatoday.com.
28. "India Today". Specials.indiatoday.com.
29. "India Today". Specials.indiatoday.com.
30. "India Today". Specials.indiatoday.com.
31. "India Today". Specials.indiatoday.com.
32. "India Today". Specials.indiatoday.com.
33. "India Today". Specials.indiatoday.com.
34. "India Today". Specials.indiatoday.com.
35. "India Today". Specials.indiatoday.com.
36. "India Today". Specials.indiatoday.com.
37. "India Today". Specials.indiatoday.com.
38. "India Today". Specials.indiatoday.com.
39. "India Today". Specials.indiatoday.com.
40. "India Today". Specials.indiatoday.com.
41. "India Today". Specials.indiatoday.com.
42. Abraham, John. A Foreword in 175th Year Commemoration Volume. Scottish Church College, April 2008. p.4.
43. Abraham, p.6.
44. United Board Partner Institutions Archived 14 February 2013 at the Wayback Machine
45. Abraham, p.8.
46. Star tag on six colleges
47. Half in, half out in college tag race
48. Tagore drew inspiration from Scottish bard for his poem – article in the Times of India
49. Glasgow tie-up for CU – article in the Calcutta Telegraph
50. The College Annual Day 2012–13
51. Sahitya Akademi Awards 1955–2007 Archived 16 June 2010 at the Wayback Machine
52. Article in The Telegraph on the film Kaalbela
53. The death anniversary of Indian Football's first legend
54. Football scores at the box office in cricket-mad India
55. Some Alumni of Scottish Church College in 175th Year Commemoration Volume Scottish Church College, 2008, p. 589
56. Teaching Staff:English in 175th Year Commemoration Volume, Scottish Church College, 2008, p. 573
57. From the Brahmo Samaj website
58. Mohanta, Sambaru Chandra (2012). "Mitra, Krishna Kumar". In Islam, Sirajul; Jamal, Ahmed A. (eds.). Banglapedia: National Encyclopedia of Bangladesh (Second ed.). Asiatic Society of Bangladesh.
59. Entertainment Homepage Archived 17 July 2006 at the Wayback Machine
60. Ghosh, Monoranjan (2012). "International Society for Krishna Consciousness". In Islam, Sirajul; Jamal, Ahmed A. (eds.). Banglapedia: National Encyclopedia of Bangladesh (Second ed.). Asiatic Society of Bangladesh.
61. Reflections around Swami Gambhirananda
62. Bisheshwor Prasad Koirala Archived 11 November 2013 at the Wayback Machine
63. Gopinath Bordoloi
64. 'Big cities have big problems'
65. B L Joshi sworn-in as new Meghalaya Governor
66. Panja, Ajit Kumar
67. "Shawkat Ali passes away". The Daily Star. 1 July 2006.
68. Justice Amal Kumar Sarkar
69. Justice Subimal Chandra Roy
70. Justice Amarendra Nath Sen Archived 15 February 2012 at the Wayback Machine
71. Justice Anandamoy Bhattacharjee
72. Hon'ble Mr. Justice G.N. Ray
73. Justice Umesh Chandra Banerjee Archived 28 January 2013 at the Wayback Machine
74. Roy, Pradip Kumar (2012). "Seal, Brajendra Nath". In Islam, Sirajul; Jamal, Ahmed A. (eds.). Banglapedia: National Encyclopedia of Bangladesh (Second ed.). Asiatic Society of Bangladesh.
75. AnthroSource: Error
76. "Guha family wiki". Guha.pbwiki.com. Retrieved 14 July 2012.
77. Nirmal Kumar Bose – Scholar wanderer
78. Chowdhury, Saifuddin (2012). "Chanda, Ramaprasad". In Islam, Sirajul; Jamal, Ahmed A. (eds.). Banglapedia: National Encyclopedia of Bangladesh (Second ed.). Asiatic Society of Bangladesh.
79. Chemistry alumni, Scottish Church College Archived 6 April 2009 at the Wayback Machine
80. Mohanta, Sambaru Chandra (2012). "Bhaduri, Shishir Kumar". In Islam, Sirajul; Jamal, Ahmed A. (eds.). Banglapedia: National Encyclopedia of Bangladesh (Second ed.). Asiatic Society of Bangladesh.
81. Padmabhusan Manna
82. "A Cultural Colossus". Archived from the original on 27 September 2007. Retrieved 19 June 2007.
83. Chasing the Truth: The Films of Mrinal Sen
84. Sen, Mrinal
85. Merchant of Dreams
86. "Eminent theatre actor Shyamanand Jalan dead". The Times of India. 25 May 2010.
87. Mustard memories
88. Campus Buzz
89. A tale of two cities
90. Vita of Nirad Chaudhuri
91. Harun-or-Rashid, Md (2012). "Dutta, Satyendranath". In Islam, Sirajul; Jamal, Ahmed A. (eds.). Banglapedia: National Encyclopedia of Bangladesh (Second ed.). Asiatic Society of Bangladesh.
92. Guha, Bimal (2012). "Dutta, Sudhindranath". In Islam, Sirajul; Jamal, Ahmed A. (eds.). Banglapedia: National Encyclopedia of Bangladesh (Second ed.). Asiatic Society of Bangladesh.
93. Sudhindranath Dutta (1901–1960)
94. Parvati Prasad Baruva Archived 23 January 2013 at Archive.today
95. "People's poet of Bengal-Subhas Mukhopadhyay" Archived 8 July 2006 at the Wayback Machine By Dr Ashok K Choudhury
96. Bani Basu Archived 18 October 2006 at the Wayback Machine
97. Stranger than fiction
98. Meenakshi Mukherjee: Bani Basu's Novels Archived 24 November 2006 at the Wayback Machine
99. Gallerie
100. Mustafa Monwar: A legend of our times Archived 30 September 2007 at the Wayback Machine
101. Jagmohan Dalmiya: Cricket's face of change
102. Code Name Success
103. Photo News
104. Adventure of knowledge – Evelyn Norah Shullai
105. Gourgopal Ghosh (1893–1940)
106. fitnessNEPAL.com (fitnessNEPAL/History) Archived 3 July 2007 at the Wayback Machine
107. "Encounter with a martyr’s daughter" By Sudha Shrestha
108. 'Unexpected' finish by Surya Sekhar
109. Ganguly, Surya Shekhar Archived 14 July 2007 at the Wayback Machine
110. Indian National Championship won by Surya Ganguly

External links

• Official website
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John William Kaye
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Accessed: 5/22/20

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Sir John William Kaye KCSI (1814 – 24 July 1876) was a British military historian, civil servant and army officer. His major works on military history include a three-volume work on The History of the Sepoy War in India. This work was revised later by Colonel G. B. Malleson and published in six volumes in 1890 as Kaye and Malleson's History of the Indian Mutiny.

The second son of Charles Kaye, a solicitor, and Eliza, daughter of Hugh Atkins, he was born in London and baptized on 30 June 1814. He was educated at Eton College and at the Royal Military College, Addiscombe. From 1832 to 1841 he was an officer in the Bengal Artillery commissioned on 14 December 1832 as a Bengal artillery cadet, afterwards spending some years in literary pursuits both in India and in Britain.[1] He married Mary Catherine (1813-1893), daughter of Thomas Puckle of Surrey, in 1839. In 1841 he resigned from the army and began to write for newspapers such as the Bengal Harkaru. In 1844 he started the Calcutta Review while also writing a novel based in Afghanistan. In 1856 he entered the civil service of the East India Company, and when in 1858 the government of India was transferred to the British crown, he succeeded John Stuart Mill as secretary of the political and secret department of the India office. In 1871 he was made a KCSI. He died in London at his home at Rose Hill on 24 July 1876.[2][3] [2. Rapson, E. J. (revised by Roger T. Stearn) (2004). "Kaye, Sir John William (1814-1876)". Oxford Dictionary of National Biography. Oxford University Press. doi:10.1093/ref:odnb/15201; 3. This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "Kaye, Sir John William". Encyclopædia Britannica. 15 (11th ed.). Cambridge University Press. p. 703.]

KAYE, SIR JOHN WILLIAM (1814-1876), English military historian, was the son of Charles Kaye, a solicitor, and was educated at Eton and the Royal Military College, Addiscombe. From 1832 to 1841 he was an officer in the Bengal Artillery, afterwards spending some years in literary pursuits both in India and in England. In 1856 he entered the civil service of the East India Company, and when the government of India was transferred to the British crown succeeded John Stuart Mill as secretary of the political and secret department of the India office. In 1871 he was made a K.C.S.I. He died in London on the 24th of July 1876. Kaye’s numerous writings include History of the Sepoy War in India (London, 1864-1876), which was revised and continued by Colonel G. B. Malleson and published in six volumes in 1888-1889; History of the War in Afghanistan (London, 1851), republished in 1858 and 1874; Administration of the East India Company (London, 1853); The Life and Correspondence of Charles, Lord Metcalfe (London, 1854); The Life and Correspondence of Henry St George Tucker (London, 1854); Life and Correspondence of Sir John Malcolm (London, 1856); Christianity in India (London, 1859); Lives of Indian Officers (London, 1867); and two novels, Peregrine Pultney and Long engagements. He also edited several works dealing with Indian affairs; wrote Essays of an Optimist (London, 1870); and was a frequent contributor to periodicals.

-- Encyclopaedia Britannica, 11th Edition, Volume 15, Slice 6, "Justinian II." to "Kells" [1911]


Works

• Peregrine Pultuney; or, Life in India (1844), a novel in three volumes, published anonymously
• Long Engagements: A Tale of the Affghan Rebellion (1846), a novel in one volume, published anonymously
• 1851: History of the War in Afghanistan (London, 1851), republished in 1858 and 1874 (Volume 1 Volume 2 Volume 3)
• Sir John William Kaye (1853). The Administration of the East India Company: A History of Indian Progress. R. Bentley.
• John William Kaye (1854). The Life and Correspondence of Charles, Lord Metcalfe. Richard Bentley.
• John William Kaye (1854). The Life and Correspondence of Henry St. George Tucker. R. Bentley.
• 1856: Life and Correspondence of Sir John Malcolm (London, 1856) (Volume 1, Volume 2)
• Sir John William Kaye (1859). Christianity in India: An Historical Narrative. Smith, Elder.
• 1864: History of the Sepoy War in India (London, 1864-1876), which was revised and continued by Colonel G. B. Malleson and published in six volumes in 1888-1889. The full text of this later revised work History of the Indian Mutiny of 1857–8. is online at ibiblio.org (All six volumes in HTML form, complete, chapter-by-chapter, with all illustrations, footnotes and a combined index)
• 1867: Lives of Indian Officers (London, 1867) (Volume 1 Volume 2)
He also edited several works dealing with Indian affairs; wrote Essays of an Optimist (London, 1870); and was a frequent contributor to periodicals.

References

1. "Biographical Sketches No.3 - Lieut. J. W. Kaye". Calcutta Monthly Journal. Calcutta: Samuel Smith and Co. For the year 1838: 33–84. 1839.
2. Rapson, E. J. (revised by Roger T. Stearn) (2004). "Kaye, Sir John William (1814-1876)". Oxford Dictionary of National Biography. Oxford University Press. doi:10.1093/ref:odnb/15201.
3. This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "Kaye, Sir John William". Encyclopædia Britannica. 15 (11th ed.). Cambridge University Press. p. 703.

External links

• Works by John William Kaye at Project Gutenberg
• Thesis by Christina Lee Fairchild (2017) "Because we were too English:" John Kaye and the 1857 Indian Rebellion. University of Maryland.
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John Stuart Mill
by Wikipedia
Accessed: 5/22/20

In 1841 [John William Kaye] resigned from the army and began to write for newspapers such as the Bengal Harkaru. In 1844 he started the Calcutta Review while also writing a novel based in Afghanistan. In 1856 he entered the civil service of the East India Company, and when in 1858 the government of India was transferred to the British crown, he succeeded John Stuart Mill as secretary of the political and secret department of the India office. In 1871 he was made a KCSI. He died in London at his home at Rose Hill on 24 July 1876.[2][3] [/b]
KAYE, SIR JOHN WILLIAM (1814-1876), English military historian, was the son of Charles Kaye, a solicitor, and was educated at Eton and the Royal Military College, Addiscombe. From 1832 to 1841 he was an officer in the Bengal Artillery, afterwards spending some years in literary pursuits both in India and in England. In 1856 he entered the civil service of the East India Company, and when the government of India was transferred to the British crown succeeded John Stuart Mill as secretary of the political and secret department of the India office. In 1871 he was made a K.C.S.I. He died in London on the 24th of July 1876. Kaye’s numerous writings include History of the Sepoy War in India (London, 1864-1876), which was revised and continued by Colonel G. B. Malleson and published in six volumes in 1888-1889; History of the War in Afghanistan (London, 1851), republished in 1858 and 1874; Administration of the East India Company (London, 1853); The Life and Correspondence of Charles, Lord Metcalfe (London, 1854); The Life and Correspondence of Henry St George Tucker (London, 1854); Life and Correspondence of Sir John Malcolm (London, 1856); Christianity in India (London, 1859); Lives of Indian Officers (London, 1867); and two novels, Peregrine Pultney and Long engagements. He also edited several works dealing with Indian affairs; wrote Essays of an Optimist (London, 1870); and was a frequent contributor to periodicals.

-- Encyclopaedia Britannica, 11th Edition, Volume 15, Slice 6, "Justinian II." to "Kells" [1911]

-- John William Kaye, by Wikipedia

[T]he more elite pre-1870 writers, with greater intellectual and social pretensions, often showed support for the Mormon Saints. Thomas Carlyle, one of the biggest names, was a warm admirer of Mormondom. So was his colleague, John Stuart Mill of the British East India Company. John Stuart Mill was the son of James Mill, who also claimed to be an economist. James Mill (1773-1836), a direct disciple of the satanic Jeremy Bentham, served for 18 years as the Examiner of Correspondence for the East India Company. This is another way of saying that he was one of the top bosses of British intelligence at that time. The elder Mill's job was to develop an intelligence picture based on the reports he received, and to promote policies to maximize profits and power, often with horrendous consequences for the people of India. The East India Company was much concerned with the manipulation of religious institutions, and systematically promoted the most backward and self-destructive tendencies in Hinduism and Islam, creating distortions which continue down to the present day. Others working for the British East India Company included the monetarist economist David Ricardo and the ideologue of genocide Thomas Malthus. [98]

After working for the British East India Company for 34 years, John Stuart Mill (1806-1873) took over the post of Examiner of Correspondence. The younger Mill directed a vast program of British cultural warfare, with special attention for the United States, which was seen along with Russia as a threat to the British Empire. He sponsored the career of the Scottish feudalist, neo-pagan, and proto-fascist Thomas Carlyle, who in turn became the main guru for Ralph Waldo Emerson of Harvard, the luminary of the Transcendentalist school. Emerson was famous for his concept of "self-reliance," which later morphed into the "rugged individualism" of Herbert Hoover, and the "you're on your own" doctrine of the current Republican Party.

-- Just Too Weird: Bishop Romney and the Mormon Takeover of America: Polygamy, Theocracy, and Subversion, by Webster Griffin Tarpley, Ph.D., by Webster Griffin Tarpley, Ph.D.

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John Stuart Mill
Mill c. 1870
Member of Parliament for City and Westminster
In office: 25 July 1865 – 17 November 1868, Serving with Robert Grosvenor
Preceded by: De Lacy Evans
Succeeded by: William Henry Smith
Personal details
Born: 20 May 1806, Pentonville, London, England
Died: 7 May 1873 (aged 66), Avignon, France
Political party: Liberal
Spouse(s): Harriet Taylor (m. 1851; died 1858)
Alma mater: University College, London
Philosophy career
Era: 19th-century philosophy
Classical economics
Region: Western philosophy
School: Empiricism; Utilitarianism; Consequentialism; Psychologism; Classical liberalism
Main interests: Political philosophy, ethics, economics, inductive logic
Notable ideas: Public/private sphere, social liberty, hierarchy of pleasures in utilitarianism, rule utilitarianism, classical liberalism, early liberal feminism, harm principle, Mill's Methods, direct reference theory, Millian theory of proper names
Influences: Plato Aristotle Socrates Demosthenes Epicurus Aquinas Hobbes Locke Hume Babbage[1] Berkeley Bentham Francis Place James Mill Harriet Taylor Mill Smith Senior Ricardo Tocqueville W. von Humboldt Goethe Bain Guizot[2] Auguste Comte Saint-Simon (Utopian Socialists) [3] Marmontel[4] Wordsworth[4] Coleridge[4] Herder[5] Sismondi
Influenced: Social liberalism[6]Rawls Russell Crisp Weber[7] Ortega y Gasset

John Stuart Mill (20 May 1806 – 7 May 1873),[8] usually cited as J. S. Mill, was a British philosopher, political economist, and civil servant. One of the most influential thinkers in the history of classical liberalism, he contributed widely to social theory, political theory, and political economy. Dubbed "the most influential English-speaking philosopher of the nineteenth century",[9] Mill's conception of liberty justified the freedom of the individual in opposition to unlimited state and social control.[10]

Mill was a proponent of utilitarianism, an ethical theory developed by his predecessor Jeremy Bentham. He contributed to the investigation of scientific methodology, though his knowledge of the topic was based on the writings of others, notably William Whewell, John Herschel, and Auguste Comte, and research carried out for Mill by Alexander Bain. Mill engaged in written debate with Whewell.[11]

A member of the Liberal Party and author of the early feminist work The Subjection of Women, he was also the second Member of Parliament to call for women's suffrage after Henry Hunt in 1832.[12][13]

Biography

John Stuart Mill was born at 13 Rodney Street in Pentonville, Middlesex, the eldest son of the Scottish philosopher, historian and economist James Mill, and Harriet Barrow. John Stuart was educated by his father, with the advice and assistance of Jeremy Bentham and Francis Place. He was given an extremely rigorous upbringing, and was deliberately shielded from association with children his own age other than his siblings. His father, a follower of Bentham and an adherent of associationism, had as his explicit aim to create a genius intellect that would carry on the cause of utilitarianism and its implementation after he and Bentham had died.[14]

Mill was a notably precocious child. He describes his education in his autobiography. At the age of three he was taught Greek.[15] By the age of eight, he had read Aesop's Fables, Xenophon's Anabasis,[15] and the whole of Herodotus,[15] and was acquainted with Lucian, Diogenes Laërtius, Isocrates and six dialogues of Plato.[15] He had also read a great deal of history in English and had been taught arithmetic, physics and astronomy.

At the age of eight, Mill began studying Latin, the works of Euclid, and algebra, and was appointed schoolmaster to the younger children of the family. His main reading was still history, but he went through all the commonly taught Latin and Greek authors and by the age of ten could read Plato and Demosthenes with ease. His father also thought that it was important for Mill to study and compose poetry. One of Mill's earliest poetic compositions was a continuation of the Iliad. In his spare time he also enjoyed reading about natural sciences and popular novels, such as Don Quixote and Robinson Crusoe.

His father's work, The History of British India was published in 1818; immediately thereafter, at about the age of twelve, Mill began a thorough study of the scholastic logic, at the same time reading Aristotle's logical treatises in the original language. In the following year he was introduced to political economy and studied Adam Smith and David Ricardo with his father, ultimately completing their classical economic view of factors of production. Mill's comptes rendus of his daily economy lessons helped his father in writing Elements of Political Economy in 1821, a textbook to promote the ideas of Ricardian economics; however, the book lacked popular support.[16] Ricardo, who was a close friend of his father, used to invite the young Mill to his house for a walk in order to talk about political economy.

At the age of fourteen, Mill stayed a year in France with the family of Sir Samuel Bentham, brother of Jeremy Bentham. The mountain scenery he saw led to a lifelong taste for mountain landscapes. The lively and friendly way of life of the French also left a deep impression on him. In Montpellier, he attended the winter courses on chemistry, zoology, logic of the Faculté des Sciences, as well as taking a course in higher mathematics. While coming and going from France, he stayed in Paris for a few days in the house of the renowned economist Jean-Baptiste Say, a friend of Mill's father. There he met many leaders of the Liberal party, as well as other notable Parisians, including Henri Saint-Simon.

Mill went through months of sadness and contemplated suicide at twenty years of age. According to the opening paragraphs of Chapter V of his autobiography, he had asked himself whether the creation of a just society, his life's objective, would actually make him happy. His heart answered "no", and unsurprisingly he lost the happiness of striving towards this objective. Eventually, the poetry of William Wordsworth showed him that beauty generates compassion for others and stimulates joy.[17] With renewed joy he continued to work towards a just society, but with more relish for the journey. He considered this one of the most pivotal shifts in his thinking. In fact, many of the differences between him and his father stemmed from this expanded source of joy.

Mill had been engaged in a pen-friendship with Auguste Comte, the founder of positivism and sociology, since Mill first contacted Comte in November 1841. Comte's sociologie was more an early philosophy of science than we perhaps know it today, and the positive philosophy aided in Mill's broad rejection of Benthamism.[18]

As a nonconformist who refused to subscribe to the Thirty-Nine Articles of the Church of England, Mill was not eligible to study at the University of Oxford or the University of Cambridge.[19] Instead he followed his father to work for the East India Company, and attended University College, London, to hear the lectures of John Austin, the first Professor of Jurisprudence.[20] He was elected a Foreign Honorary Member of the American Academy of Arts and Sciences in 1856.[21]

Mill's career as a colonial administrator at the British East India Company spanned from when he was 17 years old in 1823 until 1858, when the Company was abolished in favor of direct rule by the British crown over India.[22] In 1836, he was promoted to the Company's Political Department, where he was responsible for correspondence pertaining to the Company's relations with the princely states, and in 1856, was finally promoted to the position of Examiner of Indian Correspondence. In On Liberty, A Few Words on Non-Intervention, and other works, Mill defended British imperialism by arguing that a fundamental distinction existed between civilized and barbarous peoples.[23] Mill viewed countries such as India and China as having once been progressive, but that were now stagnant and barbarous, thus legitimizing British rule as benevolent despotism, "provided the end is [the barbarians'] improvement."[24] When the crown proposed to take direct control over the colonies in India, he was tasked with defending Company rule, penning Memorandum on the Improvements in the Administration of India during the Last Thirty Years among other petitions.[25] He was offered a seat on the Council of India, the body created to advise the new Secretary of State for India, but declined, citing his disapproval of the new system of rule.[25] [Lal, Vinay. "'John Stuart Mill and India', a review-article". New Quest, no. 54 (January–February 1998): 54–64.]


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Vinay Lal is Professor of History and Asian American Studies at UCLA. He writes widely on the history and culture of colonial and modern India, popular and public culture in India (especially cinema), historiography, the politics of world history, the Indian diaspora, global politics, contemporary American politics, the life and thought of Mohandas Gandhi, Hinduism, and the politics of knowledge systems.

Lal was born to an Indian foreign service officer in (Delhi) India in 1961 [Father's name nowhere to be found on the Internet: 5/22/20]. His father’s constant movement because of diplomatic career, he grew up in Delhi, Tokyo, Jakarta, and Washington, D.C. In Delhi he attended Springdales School. He spent four years in Tokyo, 1965–69, but has almost no memory of those years; and it is not until 1987 that he returned to Japan for a short visit, followed by a lengthier stay of four months in Osaka in 1999 when he was a Fellow of the Japan Society for the Promotion of Science at the National Museum of Ethnology (Minpaku).

He earned his BA and MA, both in 1982, from the Humanities Center at the Johns Hopkins University and wrote his Master's thesis on Ralph Waldo Emerson and Indian philosophy. Lal then studied cinema in Australia and India on a Thomas J. Watson Fellowship before commencing his graduate studies at the University of Chicago, where he was awarded a PhD with Distinction from the Department of South Asian Languages and Civilizations in 1992. He was William Kenan Fellow in the Society of Fellows in the Humanities at Columbia University in 1992–93, and since 1993 has been on the faculty of history at the University of California, Los Angeles (UCLA), where he also holds a joint appointment in Asian American Studies.

-- Vinay Lal, by Wikipedia

In 1851, Mill married Harriet Taylor after 21 years of intimate friendship. Taylor was married when they met, and their relationship was close but generally believed to be chaste during the years before her first husband died in 1849. The couple waited two years before marrying in 1851. Brilliant in her own right, Taylor was a significant influence on Mill's work and ideas during both friendship and marriage. His relationship with Harriet Taylor reinforced Mill's advocacy of women's rights. J. S. Mill said that in his stand against domestic violence, and for women's rights he was “chiefly an amanuensis to my wife”. He called her mind a “perfect instrument”, and said she was “the most eminently qualified of all those known to the author”. He cites her influence in his final revision of On Liberty, which was published shortly after her death. Taylor died in 1858 after developing severe lung congestion, after only seven years of marriage to Mill.

Between the years 1865 and 1868 Mill served as Lord Rector of the University of St Andrews. At his inaugural address, delivered to the University on 1 February 1867, he made the now famous (but often wrongly attributed) remark that "Bad men need nothing more to compass their ends, than that good men should look on and do nothing".[26] During the same period, 1865–68, he was also a Member of Parliament for City and Westminster.[27][28] He was sitting for the Liberal Party. During his time as an MP, Mill advocated easing the burdens on Ireland. In 1866, Mill became the first person in the history of Parliament to call for women to be given the right to vote, vigorously defending this position in subsequent debate. Mill became a strong advocate of such social reforms as labour unions and farm cooperatives. In Considerations on Representative Government, Mill called for various reforms of Parliament and voting, especially proportional representation, the single transferable vote, and the extension of suffrage. In April 1868, Mill favoured in a Commons debate the retention of capital punishment for such crimes as aggravated murder; he termed its abolition "an effeminacy in the general mind of the country."[29]

He was godfather to the philosopher Bertrand Russell.

In his views on religion, Mill was an agnostic and a skeptic.[30][31][32][33]

Mill died in 1873 of erysipelas in Avignon, France, where his body was buried alongside his wife's.

Works

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Portrait of Mill by George Frederic Watts (1873)

A System of Logic

Main article: A System of Logic

Mill joined the debate over scientific method which followed on from John Herschel's 1830 publication of A Preliminary Discourse on the study of Natural Philosophy, which incorporated inductive reasoning from the known to the unknown, discovering general laws in specific facts and verifying these laws empirically. William Whewell expanded on this in his 1837 History of the Inductive Sciences, from the Earliest to the Present Time followed in 1840 by The Philosophy of the Inductive Sciences, Founded Upon their History, presenting induction as the mind superimposing concepts on facts. Laws were self-evident truths, which could be known without need for empirical verification. Mill countered this in 1843 in A System of Logic, Ratiocinative and Inductive, Being a Connected View of the Principles of Evidence, and the Methods of Scientific Investigation. In Mill's Methods of induction, like Herschel's, laws were discovered through observation and induction, and required empirical verification.[34]

Theory of liberty

Main article: On Liberty

Mill's On Liberty addresses the nature and limits of the power that can be legitimately exercised by society over the individual. However Mill is clear that his concern for liberty does not extend to all individuals and all societies. He states that "Despotism is a legitimate mode of government in dealing with barbarians".[35]

Mill states that it is not a crime to harm oneself as long as the person doing so is not harming others. He favors the harm principle: "The only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others." [36] Mill excuses those who are "incapable of self-government" from this principle, such as young children or those living in "backward states of society".

Though this principle seems clear, there are a number of complications. For example, Mill explicitly states that "harms" may include acts of omission as well as acts of commission. Thus, failing to rescue a drowning child counts as a harmful act, as does failing to pay taxes, or failing to appear as a witness in court. All such harmful omissions may be regulated, according to Mill. By contrast, it does not count as harming someone if – without force or fraud – the affected individual consents to assume the risk: thus one may permissibly offer unsafe employment to others, provided there is no deception involved. (Mill does, however, recognise one limit to consent: society should not permit people to sell themselves into slavery). In these and other cases, it is important to bear in mind that the arguments in On Liberty are grounded on the principle of Utility, and not on appeals to natural rights.

The question of what counts as a self-regarding action and what actions, whether of omission or commission, constitute harmful actions subject to regulation, continues to exercise interpreters of Mill. It is important to emphasise that Mill did not consider giving offence to constitute "harm"; an action could not be restricted because it violated the conventions or morals of a given society.[37]

On Liberty involves an impassioned defense of free speech. Mill argues that free discourse is a necessary condition for intellectual and social progress. We can never be sure, he contends, that a silenced opinion does not contain some element of the truth. He also argues that allowing people to air false opinions is productive for two reasons. First, individuals are more likely to abandon erroneous beliefs if they are engaged in an open exchange of ideas. Second, by forcing other individuals to re-examine and re-affirm their beliefs in the process of debate, these beliefs are kept from declining into mere dogma. It is not enough for Mill that one simply has an unexamined belief that happens to be true; one must understand why the belief in question is the true one. Along those same lines Mill wrote, "unmeasured vituperation, employed on the side of prevailing opinion, really does deter people from expressing contrary opinions, and from listening to those who express them."[38]

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John Stuart Mill and Helen Taylor. Helen was the daughter of Harriet Taylor and collaborated with Mill for fifteen years after her mother's death in 1858.

Social liberty and tyranny of majority

Mill believed that "the struggle between Liberty and Authority is the most conspicuous feature in the portions of history".[39] For him, liberty in antiquity was a "contest ... between subjects, or some classes of subjects, and the government."[39] Mill defined "social liberty" as protection from "the tyranny of political rulers". He introduced a number of different concepts of the form tyranny can take, referred to as social tyranny, and tyranny of the majority.

Social liberty for Mill meant putting limits on the ruler's power so that he would not be able to use that power to further his own wishes and thus make decisions that could harm society. In other words, people should have the right to have a say in the government's decisions. He said that social liberty was "the nature and limits of the power which can be legitimately exercised by society over the individual". It was attempted in two ways: first, by obtaining recognition of certain immunities (called political liberties or rights) and second, by establishment of a system of "constitutional checks".

However, in Mill's view, limiting the power of government was not enough. He stated: "Society can and does execute its own mandates: and if it issues wrong mandates instead of right, or any mandates at all in things with which it ought not to meddle, it practices a social tyranny more formidable than many kinds of political oppression, since, though not usually upheld by such extreme penalties, it leaves fewer means of escape, penetrating much more deeply into the details of life, and enslaving the soul itself."[40]

Liberty

John Stuart Mill's view on liberty, which was influenced by Joseph Priestley and Josiah Warren, is that the individual ought to be free to do as she/he wishes unless she/he harms others. Individuals are rational enough to make decisions about their well being. Government should interfere when it is for the protection of society. Mill explained:

The sole end for which mankind are warranted, individually or collectively, in interfering with the liberty of action of any of their number, is self-protection. That the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not sufficient warrant. He cannot rightfully be compelled to do or forbear because it will be better for him to do so, because it will make him happier, because, in the opinion of others, to do so would be wise, or even right ... The only part of the conduct of anyone, for which he is amenable to society, is that which concerns others. In the part which merely concerns him, his independence is, of right, absolute. Over himself, over his own body and mind, the individual is sovereign.[41]


Freedom of speech

An influential advocate of freedom of speech, Mill objected to censorship. He says:

I choose, by preference the cases which are least favourable to me – In which the argument opposing freedom of opinion, both on truth and that of utility, is considered the strongest. Let the opinions impugned be the belief of God and in a future state, or any of the commonly received doctrines of morality ... But I must be permitted to observe that it is not the feeling sure of a doctrine (be it what it may) which I call an assumption of infallibility. It is the undertaking to decide that question for others, without allowing them to hear what can be said on the contrary side. And I denounce and reprobate this pretension not the less if it is put forth on the side of my most solemn convictions. However positive anyone's persuasion may be, not only of the faculty but of the pernicious consequences, but (to adopt expressions which I altogether condemn) the immorality and impiety of opinion. – yet if, in pursuance of that private judgement, though backed by the public judgement of his country or contemporaries, he prevents the opinion from being heard in its defence, he assumes infallibility. And so far from the assumption being less objectionable or less dangerous because the opinion is called immoral or impious, this is the case of all others in which it is most fatal.[42]


Mill outlines the benefits of 'searching for and discovering the truth' as a way to further knowledge. He argued that even if an opinion is false, the truth can be better understood by refuting the error. And as most opinions are neither completely true nor completely false, he points out that allowing free expression allows the airing of competing views as a way to preserve partial truth in various opinions.[43] Worried about minority views being suppressed, Mill also argued in support of freedom of speech on political grounds, stating that it is a critical component for a representative government to have in order to empower debate over public policy.[43] Mill also eloquently argued that freedom of expression allows for personal growth and self-realization. He said that freedom of speech was a vital way to develop talents and realise a person's potential and creativity. He repeatedly said that eccentricity was preferable to uniformity and stagnation.[43]

Harm principle

The belief that the freedom of speech will advance the society was formed with trust of the public's ability to filter. If any argument is really wrong or harmful, the public will judge it as wrong or harmful, and then those arguments cannot be sustained and will be excluded. Mill argued that even any arguments which are used in justifying murder or rebellion against the government shouldn't be politically suppressed or socially persecuted. According to him, if rebellion is really necessary, people should rebel; if murder is truly proper, it should be allowed. But, the way to express those arguments should be a public speech or writing, not in a way that causes actual harm to others. This is the harm principle.

That the only purpose for which power can be rightfully exercised over any member of a civilised community, against his will, is to prevent harm to others.[44]


At the beginning of the twentieth century, Associate Justice Oliver Wendell Holmes Jr. made the standard of "clear and present danger" based on Mill's idea. In the majority opinion, Holmes writes:

The question in every case is whether the words used are used in such circumstances and are of such a nature as to create a clear and present danger that they will bring about the substantive evils that Congress has a right to prevent.[45]


Holmes suggested that shouting out "Fire!" in a dark theatre, which makes people panic and gets them injured, would be such a case of speech that creates an illegal danger.[46] But if the situation allows people to reason by themselves and decide to accept it or not, any argument or theology should not be blocked.

Nowadays, Mill's argument is generally accepted by many democratic countries, and they have laws at least guided by the harm principle. For example, in American law some exceptions limit free speech such as obscenity, defamation, breach of peace, and "fighting words".[47]

Colonialism

Mill, an employee for the British East India Company from 1823 to 1858,[48] argued in support of what he called a "benevolent despotism" with regard to the colonies.[49] Mill argued that "To suppose that the same international customs, and the same rules of international morality, can obtain between one civilized nation and another, and between civilized nations and barbarians, is a grave error. ... To characterize any conduct whatever towards a barbarous people as a violation of the law of nations, only shows that he who so speaks has never considered the subject."[50] Mill justified the British colonization of India but he was concerned with the way that British rule of India was conducted.[51]

Racial equality

In 1850, Mill sent an anonymous letter (which came to be known under the title "The Negro Question"),[52] in rebuttal to Thomas Carlyle's anonymous letter to Fraser's Magazine for Town and Country in which Carlyle argued for slavery. Mill supported abolition in the United States.

In Mill's essay of 1869, The Subjection of Women, he expressed his opposition to slavery:

This absolutely extreme case of the law of force, condemned by those who can tolerate almost every other form of arbitrary power, and which, of all others, presents features the most revolting to the feeling of all who look at it from an impartial position, was the law of civilized and Christian England within the memory of persons now living: and in one half of Anglo-Saxon America three or four years ago, not only did slavery exist, but the slave trade, and the breeding of slaves expressly for it, was a general practice between slave states. Yet not only was there a greater strength of sentiment against it, but, in England at least, a less amount either of feeling or of interest in favour of it, than of any other of the customary abuses of force: for its motive was the love of gain, unmixed and undisguised: and those who profited by it were a very small numerical fraction of the country, while the natural feeling of all who were not personally interested in it, was unmitigated abhorrence.[53]


Mill corresponded with John Appleton, an American legal reformer from Maine, extensively on the topic of racial equality. Appleton influenced Mill's work on racial equality, especially swaying Mill on the optimal economic and social welfare plan for the antebellum south.[54][55][56] In a letter sent to Appleton in response to a previous letter, Mill expressed his view on antebellum integration:

I cannot look forward with satisfaction to any settlement but complete emancipation—land given to every negro family either separately or in organized communities under such rules as may be found temporarily necessary—the schoolmaster set to work in every village & the tide of free immigration turned on in those fertile regions from which slavery has hitherto excluded it. If this be done, the gentle & docile character which seems to distinguish the negroes will prevent any mischief on their side, while the proofs they are giving of fighting powers will do more in a year than all other things in a century to make the whites respect them & consent to their being politically & socially equals.[54]


Women's rights

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"A Feminine Philosopher". Caricature by Spy published in Vanity Fair in 1873.

Mill's view of history was that right up until his time "the whole of the female" and "the great majority of the male sex" were simply "slaves". He countered arguments to the contrary, arguing that relations between sexes simply amounted to "the legal subordination of one sex to the other – [which] is wrong itself, and now one of the chief hindrances to human improvement; and that it ought to be replaced by a principle of perfect equality." With this, Mill can be considered among the earliest male proponents of gender equality. His book The Subjection of Women (1861, published 1869) is one of the earliest written on this subject by a male author.[57] In The Subjection of Women Mill attempts to make a case for perfect equality.[58] He talks about the role of women in marriage and how it needed to be changed. There, Mill comments on three major facets of women's lives that he felt are hindering them: society and gender construction, education, and marriage. He argued that the oppression of women was one of the few remaining relics from ancient times, a set of prejudices that severely impeded the progress of humanity.[53][59]

As a Member of Parliament, Mill introduced an unsuccessful amendment to the Reform Bill to substitute the word "person" in place of "man".[60]

Utilitarianism

Main article: Utilitarianism (book)

The canonical statement of Mill's utilitarianism can be found in Utilitarianism. This philosophy has a long tradition, although Mill's account is primarily influenced by Jeremy Bentham and Mill's father James Mill.

John Stuart Mill believed in the philosophy of Utilitarianism. He would describe Utilitarianism as the principle that holds "that actions are right in the proportion as they tend to promote happiness, wrong as they tend to produce the reverse of happiness." By happiness he means, "intended pleasure, and the absence of pain; by unhappiness, pain, and the privation of pleasure".[61] It is clear that we do not all value virtues as a path to happiness and that we sometimes only value them for selfish reasons. However, Mill asserts that upon reflection, even when we value virtues for selfish reasons we are in fact cherishing them as a part of our happiness.

Jeremy Bentham's famous formulation of utilitarianism is known as the "greatest-happiness principle". It holds that one must always act so as to produce the greatest aggregate happiness among all sentient beings, within reason. In a similar vein, Mill's method of determining the best utility is that a moral agent, when given the choice between two or more actions, ought to choose the action that contributes most to (maximizes) the total happiness in the world. Happiness in this context is understood as the production of pleasure or privation of pain. Given that determining the action that produces the most utility is not always so clear cut, Mill suggests that the utilitarian moral agent, when attempting to rank the utility of different actions, should refer to the general experience of persons. That is, if people generally experience more happiness following action X than they do action Y, the utilitarian should conclude that action X produces more utility than, and is thus favorable to, action Y.[62]

Utilitarianism is built upon the basis of consequentialism, that is, the means are justified based solely off the result of one's actions. The overarching goal of Utilitarianism – the ideal consequence – is to achieve the "greatest good for the greatest number as the end result of human action".[63] Mill states in his writings on Utilitarianism that "happiness is the sole end of human action."[29] This statement brought about a bit of controversy, which is why Mill took it a step further, explaining how the very nature of humans wanting happiness, and who "take it to be reasonable under free consideration", demands that happiness is indeed desirable.[9] In other words, free will leads everyone to make actions inclined on their own happiness, unless reasoned that it would improve the happiness of others, in which case, the greatest utility is still being achieved. To that extent, the Utilitarianism that Mill is describing is a default lifestyle that he believes is what people who have not studied a specific opposing field of ethics would naturally and subconsciously utilize when faced with decision. Utilitarianism is thought of by some of its activists to be a more developed and overarching ethical theory of Kant's belief in good will however, and not just some default cognitive process of humans. Where Kant would argue that reason can only be used properly by good will, Mill would say that the only way to universally create fair laws and systems would be to step back to the consequences, whereby Kant's ethical theories become based around the ultimate good – utility.[64] By this logic the only valid way to discern what is proper reason would be to view the consequences of any action and weigh the good and the bad, even if on the surface, the ethical reasoning seems to indicate a different train of thought.

Mill's major contribution to utilitarianism is his argument for the qualitative separation of pleasures. Bentham treats all forms of happiness as equal, whereas Mill argues that intellectual and moral pleasures (higher pleasures) are superior to more physical forms of pleasure (lower pleasures). Mill distinguishes between happiness and contentment, claiming that the former is of higher value than the latter, a belief wittily encapsulated in the statement that "it is better to be a human being dissatisfied than a pig satisfied; better to be Socrates dissatisfied than a fool satisfied. And if the fool, or the pig, are of a different opinion, it is because they only know their own side of the question."[62]

This made Mill believe that "our only ultimate end" [65] is happiness. One unique part of Mill's Utilitarian view, that is not seen in others, is the idea of higher and lower pleasures. Mill explains the different pleasures as:

If I am asked, what I mean by difference of quality in pleasures, or what makes one pleasure more valuable than another, merely as a pleasure, except its being greater in amount, there is but one possible answer. Of two pleasures, if there be one to which all or almost all who have experience of both give a decided preference […] that is the more desirable pleasure.[66]


He defines higher pleasures as mental, moral, and aesthetic pleasures, and lower pleasures as being more sensational. He believed that higher pleasures should be seen as preferable to lower pleasures since they have a greater quality in virtue. He holds that pleasures gained in activity are of a higher quality than those gained passively.[67]

Mill defines the difference between higher and lower forms of pleasure with the principle that those who have experienced both tend to prefer one over the other. This is, perhaps, in direct contrast with Bentham's statement that "Quantity of pleasure being equal, push-pin is as good as poetry",[68] that, if a simple child's game like hopscotch causes more pleasure to more people than a night at the opera house, it is more imperative upon a society to devote more resources to propagating hopscotch than running opera houses. Mill's argument is that the "simple pleasures" tend to be preferred by people who have no experience with high art, and are therefore not in a proper position to judge. Mill also argues that people who, for example, are noble or practice philosophy, benefit society more than those who engage in individualist practices for pleasure, which are lower forms of happiness. It is not the agent's own greatest happiness that matters "but the greatest amount of happiness altogether".[69]

Mill separated his explanation of Utilitarianism into five different sections; General Remarks, What Utilitarianism Is, Of the Ultimate Sanction of the Principle of Utility, Of What Sort of Proof the Principle of Utility is Susceptible, and Of the Connection between Justice and Utility. In the General Remarks portion of his essay he speaks how next to no progress has been made when it comes to judging what is right and what is wrong of morality and if there is such a thing as moral instinct (which he argues that there may not be). However he agrees that in general "Our moral faculty, according to all those of its interpreters who are entitled to the name of thinkers, supplies us only with the general principles of moral judgments".[70] In the second chapter of his essay he focuses no longer on background information but Utilitarianism itself. He quotes Utilitarianism as "The greatest happiness principle" And defines this theory by saying that pleasure and no pain are the only inherently good things in the world and expands on it by saying that "actions are right in proportion as they tend to promote happiness, wrong as they tend to produce the reverse of happiness. By happiness is intended pleasure, and the absence of pain; by unhappiness, pain, and the privation of pleasure."[71] He views it not as an animalistic concept because he sees seeking out pleasure as a way of using our higher facilities. He also says in this chapter that the happiness principle is based not exclusively on the individual but mainly on the community.

Mill also defends the idea of a "strong utilitarian conscience (i.e. a strong feeling of obligation to the general happiness)"[72] He argued that humans have a desire to be happy and that that desire causes us to want to be in unity with other humans. This causes us to care about the happiness of others, as well as the happiness of complete strangers. But this desire also causes us to experience pain when we perceive harm to other people. He believes in internal sanctions that make us experience guilt and appropriate our actions. These internal sanctions make us want to do good because we do not want to feel guilty for our actions. Happiness is our ultimate end because it is our duty. He argues that we do not need to be constantly motivated by the concern of people's happiness because the most of the actions done by people are done out of good intention, and the good of the world is made up of the good of the people.

In Mill's fourth chapter he speaks of what proofs of Utility are affected. He starts this chapter off by saying that all of his claims cannot be backed up by reasoning. He claims that the only proof that something brings one pleasure is if someone finds it pleasurable. Next he talks about how morality is the basic way to achieve happiness. He also discusses in this chapter that Utilitarianism is beneficial for virtue. He says that "it maintains not only that virtue is to be desired, but that it is to be desired disinterestedly, for itself."[73] In his final chapter Mill looks at the connection between Utilitarianism and justice. He contemplates the question of whether justice is something distinct from Utility or not. He reasons this question in several different ways and finally comes to the conclusion that in certain cases justice is essential for Utility, but in others social duty is far more important than justice. Mill believes that "justice must give way to some other moral principle, but that what is just in ordinary cases is, by reason of that other principle, not just in the particular case."[74]

The qualitative account of happiness that Mill advocates thus sheds light on his account presented in On Liberty. As Mill suggests in that text, utility is to be conceived in relation to humanity "as a progressive being", which includes the development and exercise of rational capacities as we strive to achieve a "higher mode of existence". The rejection of censorship and paternalism is intended to provide the necessary social conditions for the achievement of knowledge and the greatest ability for the greatest number to develop and exercise their deliberative and rational capacities.

Mill redefines the definition of happiness as; "the ultimate end, for the sake of which all other things are desirable (whether we are considering our own good or that of other people) is an existence as free as possible from pain and as rich as possible in enjoyments".[75] He firmly believed that moral rules and obligations could be referenced to promoting happiness, which connects to having a noble character. While John Stuart Mill is not a standard act or rule utilitarian, he is a minimizing utilitarian, which "affirms that it would be desirable to maximize happiness for the greatest number, but not that we are not morally required to do so".[76]

Mill's thesis distinguishes between higher and lower pleasures. He frequently discusses the importance of acknowledgement of higher pleasures. "To suppose that life has (as they express it) no higher end than pleasure- no better and nobler object of desire and pursuit they designate as utterly mean and groveling; as a doctrine worthy only of swine".[77][page needed] When he says higher pleasures, he means the pleasures that access higher abilities and capacities in humans such as intellectual prosperity, whereas lower pleasures would mean bodily or temporary pleasures. "But it must be admitted that when utilitarian writers have said that mental pleasures are better than bodily ones they have mainly based this on mental pleasures being more permanent, safer, less costly and so on – i.e. from their circumstantial advantages rather than from their intrinsic nature".[78] All of this factors into John Mill's own definition of utilitarianism, and shows why it differs from other definitions.

Economic philosophy

Main article: Principles of Political Economy

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Essays on Economics and Society, 1967

Mill's early economic philosophy was one of free markets. However, he accepted interventions in the economy, such as a tax on alcohol, if there were sufficient utilitarian grounds. He also accepted the principle of legislative intervention for the purpose of animal welfare.[79] Mill originally believed that "equality of taxation" meant "equality of sacrifice" and that progressive taxation penalised those who worked harder and saved more and was therefore "a mild form of robbery".[80]

Given an equal tax rate regardless of income, Mill agreed that inheritance should be taxed. A utilitarian society would agree that everyone should be equal one way or another. Therefore, receiving inheritance would put one ahead of society unless taxed on the inheritance. Those who donate should consider and choose carefully where their money goes – some charities are more deserving than others. Considering public charities boards such as a government will disburse the money equally. However, a private charity board like a church would disburse the monies fairly to those who are in more need than others.[81]

Later he altered his views toward a more socialist bent, adding chapters to his Principles of Political Economy in defence of a socialist outlook, and defending some socialist causes.[82] Within this revised work he also made the radical proposal that the whole wage system be abolished in favour of a co-operative wage system. Nonetheless, some of his views on the idea of flat taxation remained,[83] albeit altered in the third edition of the Principles of Political Economy to reflect a concern for differentiating restrictions on "unearned" incomes, which he favoured, and those on "earned" incomes, which he did not favour.[84]

Mill's Principles, first published in 1848, was one of the most widely read of all books on economics in the period.[85] As Adam Smith's Wealth of Nations had during an earlier period, Mill's Principles dominated economics teaching. In the case of Oxford University it was the standard text until 1919, when it was replaced by Marshall's Principles of Economics.
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Economic democracy

His main objection of socialism was on that of what he saw its destruction of competition stating, "I utterly dissent from the most conspicuous and vehement part of their teaching – their declamations against competition." Mill was an egalitarian, but he argued more so for equal opportunity and placed meritocracy above all other ideals in this regard. According to Mill, a socialist society would only be attainable through the provision of basic education for all, promoting economic democracy instead of capitalism, in the manner of substituting capitalist businesses with worker cooperatives. He says:

The form of association, however, which if mankind continue to improve, must be expected in the end to predominate, is not that which can exist between a capitalist as chief, and work-people without a voice in the management, but the association of the labourers themselves on terms of equality, collectively owning the capital with which they carry on their operations, and working under managers elected and removable by themselves.[86][87]


Political democracy

Mill's major work on political democracy, Considerations on Representative Government, defends two fundamental principles: extensive participation by citizens and enlightened competence of rulers.[88] The two values are obviously in tension, and some readers have concluded that he is an elitist democrat,[89] while others count him as an earlier participatory democrat.[90] In one section he appears to defend plural voting, in which more competent citizens are given extra votes (a view he later repudiated). But in chapter 3 he presents what is still one of the most eloquent cases for the value of participation by all citizens. He believed that the incompetence of the masses could eventually be overcome if they were given a chance to take part in politics, especially at the local level.

Mill is one of the few political philosophers ever to serve in government as an elected official. In his three years in Parliament, he was more willing to compromise than the "radical" principles expressed in his writing would lead one to expect.[91]

John Stuart Mill was a massive proponent of the diffusion and use of public education to the working class. Mill saw the value of the individual person and he believed that “man had the inherent capability of guiding his own destiny-but only if his faculties were developed and fulfilled” which could be achieved through education.[92] Mill saw education as a pathway to improve human nature which to him meant "to encourage, among other characteristics, diversity and originality, the energy of character, initiative, autonomy, intellectual cultivation, aesthetic sensibility, non-self-regarding interests, prudence, responsibility, and self-control".[93] Education allowed for humans to develop into full informed citizens that had the tools to improve their condition and make fully informed electoral decisions. The power of education lay in its ability to serve as a great equalizer among the classes allowing the working class the ability to control their own destiny and compete with the upper classes. Mill recognized the paramount importance of public education in avoiding the tyranny of the majority by ensuring that all the voters and political participants were fully developed individuals. It was through education in which one could fully become a participant within representative democracy according to Mill.

Theories of Wealth and Income Distribution

In "Principles of Political Economy" Mill offered an analysis of two economic phenomena often linked together: The laws of production and wealth and the modes of its distribution. Regarding the former, Mill believed that it was not possible to alter to laws of production, “the ultimate properties of matter and mind... only to employ these properties to bring about events we are interested”.[94] The modes of distribution of wealth is a matter of human institutions solely, starting with what Mill believed to be the primary and fundamental institution: Individual Property.[95] He believed that all individuals must start on equal terms, with division of the instruments of production fairly among all members of society. Once each member has an equal amount of individual property, they must be left to their own exertion not to be interfered with by the state. Regarding inequality of wealth, Mill believed that it was the role of the government to establish both social and economic policies that promote the equality of opportunity. The government, according to Mill, should implement three tax policies to help alleviate poverty, (1) fairly assessed income tax, (2) an inheritance tax, and (3) a policy to restrict sumptuary consumption.[96]. Inheritance of capital and wealth plays a large role in development of inequality, because it provides greater opportunity for those receiving the inheritance. Mill’s solution to inequality of wealth brought about by inheritance was to implement a greater tax on inheritances, because he believed the most important authoritative function of the government is taxation, and taxation judiciously implemented could promote equality.[96]

The environment

Mill demonstrated an early insight into the value of the natural world – in particular in Book IV, chapter VI of Principles of Political Economy: "Of the Stationary State"[97][98] in which Mill recognised wealth beyond the material, and argued that the logical conclusion of unlimited growth was destruction of the environment and a reduced quality of life. He concluded that a stationary state could be preferable to unending economic growth:

I cannot, therefore, regard the stationary states of capital and wealth with the unaffected aversion so generally manifested towards it by political economists of the old school.

If the earth must lose that great portion of its pleasantness which it owes to things that the unlimited increase of wealth and population would extirpate from it, for the mere purpose of enabling it to support a larger, but not a better or a happier population, I sincerely hope, for the sake of posterity, that they will be content to be stationary, long before necessity compel them to it.


Rate of profit

According to Mill, the ultimate tendency in an economy is for the rate of profit to decline due to diminishing returns in agriculture and increase in population at a Malthusian rate.[99]

In popular culture

Image
Statue of Mill by Thomas Woolner in Victoria Embankment Gardens, London

• Mill is the subject of a 1905 clerihew by E. C. Bentley:[100]

John Stuart Mill,
By a mighty effort of will,
Overcame his natural bonhomie
And wrote Principles of Political Economy.


• Mill is mentioned in Monty Python's "Bruces' Philosophers Song" (1973) in the lines:[101]

John Stuart Mill, of his own free will,
On half a pint of shandy was particularly ill.


Major publications

Title / Date / Source

"Two Letters on the Measure of Value" / 1822 / "The Traveller"
"Questions of Population" / 1823 / "Black Dwarf"
"War Expenditure" / 1824 / Westminster Review
"Quarterly Review – Political Economy" / 1825 / Westminster Review
"Review of Miss Martineau's Tales" / 1830 / Examiner
"The Spirit of the Age" / 1831 / Examiner
"Use and Abuse of Political Terms" / 1832 / --
"What is Poetry" / 1833, 1859 / --
"Rationale of Representation" / 1835 / --
"De Tocqueville on Democracy in America [i]" / 1835 / --
"State of Society In America" / 1836 / --
"Civilization" / 1836 / --
"Essay on Bentham" / 1838 / --
"Essay on Coleridge" / 1840 / --
"Essays On Government" / 1840 / --
"De Tocqueville on Democracy in America [ii]" / 1840 / --
A System of Logic / 1843 / --
Essays on Some Unsettled Questions of Political Economy / 1844 / --
"Claims of Labour" / 1845 / Edinburgh Review
The Principles of Political Economy: with some of their applications to social philosophy / 1848 / --
"The Negro Question" / 1850 / Fraser's Magazine
"Reform of the Civil Service" / 1854 / --
Dissertations and Discussions / 1859 / --
A Few Words on Non-intervention / 1859 / --
On Liberty / 1859 / --
Thoughts on Parliamentary Reform / 1859 / --
Considerations on Representative Government / 1861 / --
"Centralisation" / 1862 / Edinburgh Review
"The Contest in America" / 1862 / Harper's Magazine
Utilitarianism / 1863 / --
An Examination of Sir William Hamilton's Philosophy / 1865 / --
Auguste Comte and Positivism / 1865 / --
Inaugural Address at St. Andrews Concerning the value of culture / 1867 / --
"Speech In Favour of Capital Punishment"[102][103] / 1868 / --
England and Ireland / 1868 / --
"Thornton on Labour and its Claims" / 1869 / Fortnightly Review
The Subjection of Women / 1869 / --
Chapters and Speeches on the Irish Land Question / 1870 / --
Nature, the Utility of Religion, and Theism / 1874 / --
Autobiography / 1873 / --
Three Essays on Religion / 1874 / --
Socialism / 1879 / Belfords, Clarke & Co.
"Notes on N. W. Senior's Political Economy" / 1945 / Economica N.S. 12


See also

• John Stuart Mill Institute
• Mill's methods
• John Stuart Mill Library
• List of liberal theorists
• On Social Freedom
• Women's suffrage in the United Kingdom

Notes

1. Hyman, Anthony (1982). Charles Babbage: Pioneer of the Computer. Princeton University Press. pp. 120–121. What effect did Babbages Economy of Machinery and Manufacturers have? Generally his book received little attention as it not greatly concerned with such traditional problems of economics as the nature of 'value'. Actually the effect was considerable, his discussion of factories and manufactures entering the main currents of economic thought. Here it must suffice to look briefly at its influence on two major figures; John Stuart Mill and Adam Smith
2. Varouxakis, Georgios (1999). "Guizot's historical works and J.S. Mill's reception of Tocqueville". History of Political Thought. 20(2): 292–312. JSTOR 26217580.
3. Friedrich Hayek (1941). "The Counter-Revolution of Science". Economica. 8 (31): 281–320. doi:10.2307/2549335. JSTOR 2549335.
4. "The Project Gutenberg EBook of Autobiography, by John Stuart Mill" gutenberg.org. Retrieved 11 June 2013.
5. Michael N. Forster, After Herder: Philosophy of Language in the German Tradition, Oxford University Press, 2010, p. 9.
6. Ralph Raico (27 January 2018). Mises Institute (ed.). "John Stuart Mill and the New Liberalism".
7. Mommsen, Wolfgang J. (2013). Max Weber and His Contempories. Routledge. pp. 8–10.
8. Thouverez, Emile (1908), Stuart Mill. 4.ed. Paris: Bloud & Cie, p. 23.
9. Macleod, Christopher (14 November 2017). Zalta, Edward N. (ed.). The Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University – via Stanford Encyclopedia of Philosophy.
10. "John Stuart Mill's On Liberty". victorianweb. Retrieved 23 July 2009. On Liberty is a rational justification of the freedom of the individual in opposition to the claims of the state to impose unlimited control and is thus a defense of the rights of the individual against the state.
11. "John Stuart Mill (Stanford Encyclopedia of Philosophy)". plato.stanford.edu. Retrieved 31 July 2009.
12. "Orator Hunt and the first suffrage petition 1832". UK Parliament.
13. "John Stuart Mill and the 1866 petition". UK Parliament.
14. Halevy, Elie (1966). The Growth of Philosophic Radicalism. Beacon Press. pp. 282–284. ISBN 978-0191010200.
15. "Cornell University Library Making of America Collection". collections.library.cornell.edu.
16. Murray N. Rothbard (1 February 2006). An Austrian Perspective on the History of Economic Thought. Ludwig von Mises Institute. p. 105. ISBN 978-0945466482. Retrieved 21 January 2011.
17. John Stuart Mill's Mental Breakdown, Victorian Unconversions, and Romantic Poetry
18. Pickering, Mary (1993), Auguste Comte: an intellectual biography, Cambridge University Press, p. 540
19. Capaldi, Nicholas. John Stuart Mill: A Biography. p. 33, Cambridge, 2004, ISBN 0521620244.
20. "Cornell University Library Making of America Collection". collections.library.cornell.edu.
21. "Book of Members, 1780–2010: Chapter M" (PDF). American Academy of Arts and Sciences. Retrieved 15 April 2011.
22. Mill, John Stuart. Writings on India. Edited by John M. Robson, Martin Moir and Zawahir Moir. Toronto: University of Toronto Press; London: Routledge, c. 1990.
23. Klausen, Jimmy Casas (7 January 2016). "Violence and Epistemology J. S. Mill's Indians after the "Mutiny"". Political Research Quarterly. 69: 96–107. doi:10.1177/1065912915623379. ISSN 1065-9129.
24. Harris, Abram L. (1 January 1964). "John Stuart Mill: Servant of the East India Company". The Canadian Journal of Economics and Political Science. 30 (2): 185–202. doi:10.2307/139555. JSTOR 139555.
25. Lal, Vinay. "'John Stuart Mill and India', a review-article". New Quest, no. 54 (January–February 1998): 54–64.

Image

Vinay Lal is Professor of History and Asian American Studies at UCLA. He writes widely on the history and culture of colonial and modern India, popular and public culture in India (especially cinema), historiography, the politics of world history, the Indian diaspora, global politics, contemporary American politics, the life and thought of Mohandas Gandhi, Hinduism, and the politics of knowledge systems.

Lal was born to an Indian foreign service officer in (Delhi) India in 1961 [Father's name nowhere to be found on the Internet: 5/22/20]. His father’s constant movement because of diplomatic career, he grew up in Delhi, Tokyo, Jakarta, and Washington, D.C. In Delhi he attended Springdales School. He spent four years in Tokyo, 1965–69, but has almost no memory of those years; and it is not until 1987 that he returned to Japan for a short visit, followed by a lengthier stay of four months in Osaka in 1999 when he was a Fellow of the Japan Society for the Promotion of Science at the National Museum of Ethnology (Minpaku).

He earned his BA and MA, both in 1982, from the Humanities Center at the Johns Hopkins University and wrote his Master's thesis on Ralph Waldo Emerson and Indian philosophy. Lal then studied cinema in Australia and India on a Thomas J. Watson Fellowship before commencing his graduate studies at the University of Chicago, where he was awarded a PhD with Distinction from the Department of South Asian Languages and Civilizations in 1992. He was William Kenan Fellow in the Society of Fellows in the Humanities at Columbia University in 1992–93, and since 1993 has been on the faculty of history at the University of California, Los Angeles (UCLA), where he also holds a joint appointment in Asian American Studies.

-- Vinay Lal, by Wikipedia


26. Inaugural Address at St Andrews, Longmans, Green, Reader, And Dyer, 1867.
27. "No. 22991". The London Gazette. 14 July 1865. p. 3528.
28. Capaldi, Nicholas. John Stuart Mill: A Biography. pp. 321–322, Cambridge, 2004, ISBN 0521620244.
29. John Stuart Mill: Utilitarianism and the 1868 Speech on Capital Punishment. (Sher, ed. Hackett Publishing Co, 2001)
30. "Editorial Notes". Secular Review. 16 (13): 203. 28 March 1885. It has always seemed to us that this is one of the instances in which Mill approached, out of deference to conventional opinion, as near to the borderland of Cant as he well could without compromising his pride of place as a recognised thinker and sceptic
31. Linda C. Raeder (2002). "Spirit of the Age". John Stuart Mill and the Religion of Humanity. University of Missouri Press. p. 65. ISBN 978-0826263278. Comte welcomed the prospect of being attacked publicly for his irreligion, he said, as this would permit him to clarify the nonatheistic nature of his and Mill's "atheism".
32. Larsen, Timothy (2018). John Stuart Mill: A Secular Life. Oxford University Press. p. 14. ISBN 9780198753155. A letter John wrote from Forde Abbey when he was eight years old casually mentions in his general report of his activities that he too had been to Thorncombe parish church, so even when Bentham had home-field advantage, the boy was still receiving a Christian spiritual formation. Indeed, Mill occasionally attended Christian worship services during his teen years and thereafter for the rest of his life. The sea of faith was full and all around
33. Larsen, Timothy (7 December 2018). "A surprisingly religious John Stuart Mill". TL: Mill decided that strictly in terms of proof the right answer to that question of God’s existence is that it is “a very probable hypothesis.” He also thought it was perfectly rational and legitimate to believe in God as an act of hope or as the result of one’s efforts to discern the meaning of life as a whole.
34. Shermer, Michael (15 August 2002). In Darwin's Shadow: The Life and Science of Alfred Russel Wallace: A Biographical Study on the Psychology of History. Oxford University Press. p. 212. ISBN 978-0199923854.
35. On Liberty by John Stuart Mill. 10 January 2011 – via http://www.gutenberg.org.
36. Mill, John Stuart "On Liberty" Penguin Classics, 2006
37. https://socialsciences.mcmaster.ca/econ ... iberty.pdf
38. Mill, John Stuart, On Liberty, Harvard Classics: Volume 25, p. 258, PF Collier & Sons Company New York 1909
39. "I. Introductory. Mill, John Stuart. 1869. On Liberty". http://www.bartleby.com. Retrieved 16 July 2018.
40. Mill, John Stuart, "On Liberty" Penguin Classics, 2006 ISBN 978-0141441474 pp. 10–11
41. Mill, On Liberty, p. 13. Cornell.edu
42. John Stuart Mill (1806–1873) "On Liberty" 1859. ed. Gertrude Himmelfarb, UK: Penguin, 1985, pp. 83–84
43. Freedom of Speech, Volume 21, by Ellen Frankel Paul, Fred Dycus Miller, Jeffrey Paul
44. John Stuart Mill. (1863 [1859]). On Liberty. Ticknor and Fields. p. 23
45. Schenck v. United States, 249 US 47 – Supreme Court 1919
46. George & Kline 2006, p. 409.
47. George & Kline 2006, p. 410.
48. "J. S. Mill's Career at the East India Company". http://www.victorianweb.org.
49. Theo Goldberg, David (2000). ""Liberalism's limits: Carlyle and Mill on "the negro question". Nineteenth-Century Contexts: An Interdisciplinary Journal. 22 (2): 203–216. doi:10.1080/08905490008583508.
50. John Stuart Mill, Dissertations and Discussions: Political, Philosophical, and Historical (New York 1874) Vol. 3, pp. 252–253.
51. Williams, David (7 February 2020). "John Stuart Mill and the practice of colonial rule in India". Journal of International Political Theory: 175508822090334. doi:10.1177/1755088220903349. ISSN 1755-0882.
52. The Negro Question, pp. 130–137. by John Stuart Mill.
53. Mill, J. S. (1869) The Subjection of Women, Chapter 1
54. "The Collected Works of John Stuart Mill, Volume XV - The Later Letters of John Stuart Mill 1849-1873 Part II - Online Library of Liberty". oll.libertyfund.org. Retrieved 28 April 2020.
55. Vile, John R. (2003). Great American Judges: An Encyclopedia. ABC-CLIO. ISBN 978-1-57607-989-8.
56. P, T. Peter (1991). "John Stuart Mill, Thomas Carlyle, and the U.s. Civil War". Historian. 54 (1): 93–106. doi:10.1111/j.1540-6563.1991.tb00843.x. ISSN 1540-6563.
57. Divinity, Jone Johnson Lewis Jone Johnson Lewis has a Master of; Member, Is a Humanist Clergy; late 1960s, certified transformational coach She has been involved in the women's movement since the. "About Male Feminist John Stuart Mill". ThoughtCo. Retrieved 9 July 2019.
58. John Stuart Mill: critical assessments, Volume 4, By John Cunningham Wood
59. Mill, John Stuart (2005), "The subjection of women", in Cudd, Ann E.; Andreasen, Robin O. (eds.), Feminist theory: a philosophical anthology, Oxford, UK; Malden, Massachusetts: Blackwell Publishing, pp. 17–26, ISBN 978-1405116619.
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61. Mill, John (2002). The Basic Writings Of John Stuart Mill. The Modern Library. p. 239.
62. Utilitarianism by John Stuart Mill. February 2004 – via http://www.gutenberg.org.
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66. Mill, John (1961). Utilitarianism. Doubleday. p. 211.
67. Driver, Julia (27 March 2009). "The History of Utilitarianism". The Stanford Encyclopedia of Philosophy.
68. Bronfenbrenner, Martin (1977). "Poetry, Pushpin, and Utility". Economic Inquiry. 15: 95–110. doi:10.1111/j.1465-7295.1977.tb00452.x.
69. Mill 1863, p. 16.
70. Mill 1863, p. 2.
71. Mill 1863, p. 3.
72. Heydt, Colin. "John Stuart Mill (1806-1873)". Internet Encyclopedia of Philosophy.
73. Mill 1863, p. 24.
74. Mill 1863, p. 29.
75. Mill 1863, p. 8.
76. Fitzpatrick 2006, p. 84.
77. Mill 1863.
78. Mill 1863, p. 6.
79. "Ifaw.org" (PDF). Archived from the original (PDF) on 26 June 2008.
80. IREF | Pour la liberte economique et la concurrence fiscale Archived 27 March 2009 at the Wayback Machine (PDF)
81. Strasser 1991.
82. Mill, John Stuart; Bentham, Jeremy (2004). Ryan, Alan. (ed.). Utilitarianism and other essays. London: Penguin Books. p. 11. ISBN 978-0140432725.
83. Wilson, Fred (2007). "John Stuart Mill: Political Economy". Stanford Encyclopedia of Philosophy. Retrieved 4 May 2009.
84. Mill, John Stuart (1852), "On The General Principles of Taxation, V.2.14", Principles of Political Economy (3rd ed.), Library of Economics and Liberty The passage about flat taxation was altered by the author in this edition, which is acknowledged in this online edition's footnote 8: "[This sentence replaced in the 3rd ed. a sentence of the original: 'It is partial taxation, which is a mild form of robbery.']")
85. Ekelund, Robert B., Jr.; Hébert, Robert F. (1997). A History of Economic Theory and Method (4th ed.). Waveland Press [Long Grove, Illinois]. p. 172. ISBN 978-1577663812.
86. Principles of Political Economy with some of their Applications to Social Philosophy, IV.7.21 John Stuart Mill: Political Economy, IV.7.21
87. Principles of Political Economy and On Liberty, Chapter IV, Of the Limits to the Authority of Society Over the Individual
88. Thompson, Dennis F. (1976). John Stuart Mill and Representative Government. Princeton, NJ: Princeton University Press. ISBN 978-0691021874.
89. Letwin, Shirley (1965). The Pursuit of Certainty. Cambridge: Cambridge University Press. p. 306. ISBN 978-0865971943.
90. Pateman, Carole (1970). Participation and Democratic Theory. Cambridge: Cambridge University Press. p. 28. ISBN 978-0521290043.
91. Thompson, Dennis (2007). "Mill in Parliament: when should a philosopher compromise?". In Urbinati, N.; Zakaras, A. (eds.). J. S. Mill's Political Thought. Cambridge: Cambridge University Press. pp. 166–199. ISBN 978-0521677561.
92. Davis, Elynor G. (1985). "Mill, Socialism and the English Romantics: An Interpretation". Economica. 52 (207): 345–58 (351). doi:10.2307/2553857. JSTOR 2553857.
93. De Mattos, Laura Valladão (2000). "John Stuart Mill, socialism, and his Liberal Utopia: an application of his view of social institutions". History of Economic Ideas. 8 (2): 95–120 (97).
94. Mill, John Stuart (1885). Principles of Political Economy. New York: D. Appleton and Company.
95. Jensen, Hans (December 2001). "John Stuart Mill's Theories of Wealth and Income Distribution". Review of Social Economy. 59 (4): 491–507. doi:10.1080/00346760110081599.
96. Ekelund, Robert; Tollison, Robert (May 1976). "The New Political Economy of J. S. Mill: Means to Social Justice". The Canadian Journal of Economics. 9 (2): 213–231. doi:10.2307/134519. JSTOR 134519.
97. "The Principles of Political Economy, Book 4, Chapter VI". Archived from the original on 23 September 2015. Retrieved 9 March 2008.
98. Røpke, Inge (1 October 2004). "The early history of modern ecological economics". Ecological Economics. 50 (3–4): 293–314. doi:10.1016/j.ecolecon.2004.02.012.
99. Mill, John Stuart. Principles of Political Economy (PDF). p. 25. Retrieved 1 November 2016.
100. Swainson, Bill, ed. (2000). Encarta Book of Quotations. Macmillan. pp. 642–643. ISBN 978-0312230005.
101. "Monty Python – Bruces' Philosophers Song Lyrics". MetroLyrics. Retrieved 8 August 2019.
102. Hansard report of Commons Sitting: Capital Punishment Within Prisons Bill – [Bill 36.] Committee stage: HC Deb 21 April 1868 vol. 191 cc 1033-63 including Mill's speech Col. 1047–1055
103. His speech against the abolition of capital punishment was commented upon in an editorial in The Times, Wednesday, 22 April 1868; p. 8; Issue 26105; col E:

References

• Duncan Bell, "John Stuart Mill on Colonies," Political Theory, Vol. 38 (February 2010), pp. 34–64.
• Brink, David O. (1992). "Mill's Deliberative Utilitarianism". Philosophy and Public Affairs. 21: 67–103.
• Clifford G. Christians and John C. Merrill (eds) Ethical Communication: Five Moral Stances in Human Dialogue, Columbia, MO: University of Missouri Press, 2009
• Fitzpatrick, J. R. (2006). John Stuart Mill's Political Philosophy. Continuum Studies in British Philosophy. Bloomsbury Publishing. ISBN 978-1847143440.
• George, Roger Z.; Kline, Robert D. (2006). Intelligence and the national security strategist: enduring issues and challenges. Rowman & Littlefield. ISBN 978-0742540385.
• Adam Gopnik, "Right Again, The passions of John Stuart Mill," The New Yorker, 6 October 2008.
• Harrington, Jack (2010). Sir John Malcolm and the Creation of British India, Ch. 5. New York: Palgrave Macmillan. ISBN 978-0230108851.
• Sterling Harwood, "Eleven Objections to Utilitarianism," in Louis P. Pojman, ed., Moral Philosophy: A Reader (Indianapolis, IN: Hackett Publishing Co., 1998), and in Sterling Harwood, ed., Business as Ethical and Business as Usual (Belmont, CA: Wadsworth Publishing Co., 1996), Chapter 7, and in [1] http://www.sterlingharwood.com.
• Samuel Hollander, The Economics of John Stuart Mill (University of Toronto Press, 1985)
• Wendy Kolmar and Frances Bartowski. Feminist Theory. 2nd ed. New York: Mc Graw Hill, 2005.
• Shirley Letwin, The Pursuit of Certainty (Cambridge University Press, 1965). ISBN 978-0865971943
• Michael St. John Packe, The Life of John Stuart Mill, Macmillan (1952).
• Carole Pateman, Participation and Democratic Theory (Cambridge University Press, 1970). ISBN 978-0521290043
• Richard Reeves, John Stuart Mill: Victorian Firebrand, Atlantic Books (2007), paperback 2008. ISBN 978-1843546443
• Robinson, Dave & Groves, Judy (2003). Introducing Political Philosophy. Icon Books. ISBN 184046450X.
• Frederick Rosen, Classical Utilitarianism from Hume to Mill (Routledge Studies in Ethics & Moral Theory), 2003. ISBN 0415220947
• Spiegel, H. W. (1991). The Growth of Economic Thought. Economic history. Duke University Press. ISBN 978-0822309734.
• Strasser, Mark Philip (1991). The Moral Philosophy of John Stuart Mill: Toward Modifications of Contemporary Utilitarianism. Wakefield, New Hampshire: Longwood Academic. ISBN 978-0893416812.
• Chin Liew Ten, Mill on Liberty, Clarendon Press, Oxford, 1980, full-text online at Contents Victorianweb.org (National University of Singapore)
• Dennis F. Thompson, John Stuart Mill and Representative Government (Princeton University Press, 1976). ISBN 978-0691021874
• Dennis F. Thompson, "Mill in Parliament: When Should a Philosopher Compromise?" in J. S. Mill's Political Thought, eds. N. Urbinati and A. Zakaras (Cambridge University Press, 2007). ISBN 978-0521677561
• Brink, David, "Mill's Moral and Political Philosophy", The Stanford Encyclopedia of Philosophy (Winter 2016 Edition), Edward N. Zalta (ed.)
• Stuart Mill, Collected Works of John Stuart Mill, ed. J. M. Robson (Toronto: University of Toronto Press, London: Routledge and Kegan Paul, 1963–1991), 33 vols. 3/14/2017.
• Walker, Francis Amasa (1876). The Wages Question: A Treatise on Wages and the Wages Class. Henry Holt.

Further reading

• Alican, Necip Fikri (1994). Mill's Principle of Utility: A Defense of John Stuart Mill's Notorious Proof. Amsterdam and Atlanta: Editions Rodopi B. V. ISBN 978-9051837483.
• Bayles, M. D. (1968). Contemporary Utilitarianism. Anchor Books, Doubleday.
• Bentham, Jeremy (2009). An Introduction to the Principles of Morals and Legislation (Dover Philosophical Classics). Dover Publications Inc. ISBN 978-0486454528.
• Brandt, Richard B. (1979). A Theory of the Good and the Right. Clarendon Press. ISBN 978-0198245506.
• Lee, Sidney, ed. (1894). "Mill, John Stuart" . Dictionary of National Biography. 37. London: Smith, Elder & Co.
• López, Rosario (2016). Contexts of John Stuart Mill's Liberalism: Politics and the Science of Society in Victorian Britain. Baden-Baden, Nomos. ISBN 978-3848736959.
• Lyons, David (1965). Forms and Limits of Utilitarianism. Oxford University Press (UK). ISBN 978-0198241973.
• Mill, John Stuart (2011). A System of Logic, Ratiocinative and Inductive (Classic Reprint). Forgotten Books. ISBN 978-1440090820.
• Mill, John Stuart (1981). "Autobiography". In Robson, John (ed.). Collected Works, volume XXXI. University of Toronto Press. ISBN 978-0710007186.
• Moore, G. E. (1903). Principia Ethica. Prometheus Books UK. ISBN 978-0879754983.
• Rosen, Frederick (2003). Classical Utilitarianism from Hume to Mill. Routledge.
• Scheffler, Samuel (August 1994). The Rejection of Consequentialism: A Philosophical Investigation of the Considerations Underlying Rival Moral Conceptions, Second Edition. Clarendon Press. ISBN 978-0198235118.
• Smart, J. J. C.; Williams, Bernard (January 1973). Utilitarianism: For and Against. Cambridge University Press. ISBN 978-0521098229.
• Francisco Vergara, « Bentham and Mill on the "Quality" of Pleasures», Revue d'études benthamiennes, Paris, 2011.
• Francisco Vergara, « A Critique of Elie Halévy; refutation of an important distortion of British moral philosophy », Philosophy, Journal of The Royal Institute of Philosophy, London, 1998.

External links

Mill's works


• A System of Logic, University Press of the Pacific, Honolulu, 2002, ISBN 1410202526
• Works by John Stuart Mill at Project Gutenberg
• Works by or about John Stuart Mill at Internet Archive
• Works by John Stuart Mill at LibriVox (public domain audiobooks)
• The Online Books Page lists works on various sites
• Works, readable and downloadable
• Primary and secondary works
• More easily readable versions of On Liberty, Utilitarianism, Three Essays on Religion, The Subjection of Women, A System of Logic, and Autobiography
• Of the Composition of Causes, Chapter VI of System of Logic (1859)
• John Stuart Mill's diary of a walking tour at Mount Holyoke College
Secondary works[edit]
• Macleod, Christopher. "John Stuart Mill". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy.
• John Stuart Mill in the Internet Encyclopedia of Philosophy

Further information

• Minto, William; Mitchell, John Malcolm (1911). "MILL, JOHN STUART". The Encyclopaedia Britannica; A Dictionary of Arts, Sciences, Literature and General Information. XVIII (MEDAL to MUMPS) (11th ed.). Cambridge, England and New York: At the University Press. pp. 454–459. Retrieved 9 September 2019 – via Internet Archive.
• Catalogue of Mill's correspondence and papers held at the Archives Division of the London School of Economics. View the Archives Catalogue of the contents of this important holding, which also includes letters of James Mill and Helen Taylor.
• John Stuart Mill's library, Somerville College Library in Oxford holds ≈ 1700 volumes owned by John Stuart Mill and his father James Mill, many containing their marginalia
• "John Stuart Mill (Obituary Notice, Tuesday, November 4, 1873)". Eminent Persons: Biographies reprinted from The Times. I (1870–1875). Macmillan & Co. 1892. pp. 195–224. hdl:2027/uc2.ark:/13960/t6n011x45 – via HathiTrust.
• John Stuart Mill at Find a Grave
• Mill, BBC Radio 4 discussion with A. C. Grayling, Janet Radcliffe Richards & Alan Ryan (In Our Time, 18 May 2006)
• Portraits of John Stuart Mill at the National Portrait Gallery, London
• John Stuart Mill on Google Scholar
• John Stuart Mill, biographical profile, including quotes and further resources, at Utilitarianism.net.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Wed May 27, 2020 9:37 pm

New visiting fellow [Andrew Whitehead] joins IAPS [Institute of Asia and Pacific Studies]
by Katharine Adeney
University of Nottingham
February 16, 2015

Image

IAPS [Institute of Asia and Pacific Studies] is delighted to welcome Dr Andrew Whitehead as a visiting fellow.

Andrew Whitehead is an expert on contemporary South Asia, and particularly on Kashmir. He is the author of A Mission in Kashmir (2007), which uses oral history and personal testimony to interrogate the established Indian, Pakistani and Kashmiri narratives of how the Kashmir conflict started in 1947. He was awarded a PhD by published work in history at the University of Warwick in 2013. Andrew is a longstanding editor of History Workshop Journal, and has also written on the history of London and was co-editor with Jerry White of London Fictions (2013).

Andrew’s career has been as a news journalist. He was until recently Editor of BBC World Service News and has been the BBC’s Delhi correspondent and a BBC political correspondent. He has a personal website and blog – http://www.andrewwhitehead.net/ – and he tweets at @john_pether

****************

Institute of Asia and Pacific Studies
by University of Nottingham
Accessed: 5/27/20

The Institute of Asia and Pacific Studies (IAPS) China was founded in 2004 and has evolved into a leading active research centre in the University of Nottingham Ningbo China (UNNC). The current director and deputy director are Professor May Tan-Mullins, School of International Studies and Dr Filippo Gilardi from the School of International Communications. The director and the deputy director will implement the overall strategic research directions of the institute, as advised by the advisory board of IAPS China. IAPS China is also embedded in an extensive global network of leading academics and institutions, and currently has over 70 research fellows, 20 global affiliated fellows and 20 PhD fellows.

IAPS China’s aims are to promote meaningful interdisciplinary research in UNNC, innovate solutions for current global challenges and enhance the understanding of the Asia-Pacific region across the Universities of Nottingham and a broader community. IAPS has three research priority groups focusing on: Cultural and Creative Industries , Contemporary Challenges of China and Gender Studies. These research groups will synergise the research expertise in the university, and achieve world leading research outputs.

199 Taikang East Road, Ningbo, 315100, China
T. +86(0)574 8818 0000 F. +86(0)574 8818 9372

University of Nottingham Ningbo China. All rights reserved.
浙ICP备12026790号

****************

Andrew Whitehead
by geolondon.org.uk
Accessed: 6/18/20

Dr Andrew Whitehead has been until recently the Editor of BBC World Service News, the BBC’s biggest radio network reaching more than forty million listeners around the world. During his career, he has been a foreign correspondent, a correspondent covering British politics, a news presenter and a maker of award winning documentaries. He has spent a semester as a Knight-Wallace Journalism Fellow at the University of Michigan. His latest book, The Lives of Freda, was published in 2019.

****************

Andrew Whitehead
by Speaking Tiger
Accessed: 6/18/20

Andrew Whitehead is—much like the subject of this biography—a British-born journalist who married into India and brought his family up in Delhi. He spent four years as the BBC India correspondent and later was a BBC News presenter and the Editor of BBC World Service News.

Andrew studied history at Oxford University and has a PhD for his work on the history of Kashmir. He is the author of A Mission in Kashmir,
and has also been a longstanding editor of History Workshop Journal, a twice-yearly publication from Oxford University Press.

He now lives in London and is an honorary professor at the University of Nottingham in England and a visiting professor at the Asian College of Journalism in Chennai.

****************

About Andrew Whitehead
by Linkedin
Accessed: 6/18/20

I am now working as a historian and as a freelance journalist and lecturer with particular specialisms in South Asia and in news journalism, building on a long and successful career with BBC News. I am an honorary professor at the Institute of Asia-Pacific Studies at the University of Nottingham. I am also senior visiting research fellow at the King’s India Institute.

I teach news journalism and contemporary British politics to Oregon undergraduates on Study Abroad programmes and broadcast journalism at the Asian College of Journalism in Chennai.

In my 35 years with BBC News, I was a Lobby correspondent, Delhi correspondent, award winning documentary maker, radio presenter, and until recently the editor of BBC World Service News, responsible for the live news and current affairs content of the world’s most respected radio network.


I’ve worked in India on communications for development, particularly addressing HIV awareness as Country Director for BBC Media Action.

My recent journalism includes pieces for the London Review of Books, The Hindu, BBC News online, the Daily Mirror and From Our Own Correspondent.

My PhD is in the contemporary history of Kashmir and I’m the author of 'A Mission in Kashmir'​ about events there in 1947. I have written and lectured widely about Kashmir, and delivered the Hovey Lecture at the University of Michigan. I am an associate editor of History Workshop Journal.

My biography of Freda Bedi, an English woman who became an influential figure within Indian nationalism and later a Tibetan Buddhist nun, will be published soon..

London, my adopted city, continues to engross me – 'Curious King's Cross' will appear later this year following 'Curious Kentish Town'​ and 'Curious Camden Town'. I co-edited 'London Fictions'​ and run a linked website and I'm also co-editor of a forthcoming book about the novelist Alexander Baron.

I have a website and blog: http://www.andrewwhitehead.net/ - I tweet at @john_pether

Experience

GEO (Global Education Oregon)
Course Leader / Faculty
GEO (Global Education Oregon)
Jul 2015 – Present - 5 years
London, United Kingdom

Teach international news journalism at a London summer school for Oregon undergraduates and British politics and society to semester students.

Author
Completing a biography of Freda Bedi
Sep 2015 – Present - 4 years 10 months

Freda Bedi (1911-1977), born into a lower middle class family in Derby, went to Oxford University and married a fellow student, a Punjabi. She moved to Lahore, became involved in leftist and nationalist movements, and was jailed by the British for supporting her adopted country over her native country. She moved to Kashmir and worked for the left-wing nationalist movement there and later with Tibetan refugees, eventually taking ordination as a Tibetan Buddhist nun and helping inject Tibetan...

Honorary Professor
University of Nottingham
Oct 2015 – Present - 4 years 9 months
Nottingham

Honorary Professor with the Institute of Asian and Pacific Studies, part of the Politics Department at Nottingham

Visiting Professor
Asian College of Journalism
Jan 2017 – Present - 3 years 6 months
Chennai Area, India

Teaching broadcast journalism at India's leading journalism college.

Head of Editorial Development
BBC Media Action
Aug 2016 – Dec 2016 - 5 months
London, United Kingdom

Interim head of editorial development for the BBC's hugely ambitious and successful development communications charity, managing teams providing training worldwide, devising and producing eLearning content and developing digital and mobile strategies, as well as advising on editorial best practice.

Editor, BBC World Service News
BBC News
2008 – Feb 2015 - 7 years
Broadcasting House, London

Leading a team of 200 world beating journalists who make fourteen hours a day of great news radio for the 42 million listeners around the world to the BBC World Service radio network in English, and who are innovative in engaging with audiences on digital platforms and social media.

Earlier in my BBC career I have been ... Delhi Correspondent ... India Country Director of BBC Media Action ... Political Correspondent ... Presenter of the World Today ... Editor of the World Today ... and...

Author
A Mission in Kashmir
2007 – 2007 - less than a year
Delhi

Published by Penguin India - translated into Tamil, and republished in Kashmir by Gulshan Books. This book was the basis for a PhD by published works awarded by the University of Warwick.

Education

University of Warwick
Master's degree (1978); PhD by published works (2013)Social History; C19 Clerkenwell; Kashmir in the 1940s
1977 – 1980

Keble College, Oxford University
Bachelor's degree History First
1974 – 1977

Leeds Grammar School
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Re: Freda Bedi Cont'd (#2)

Postby admin » Thu May 28, 2020 12:16 am

A Poignant Journey’s End: Refugees from Tibet straggle to sanctuary in India [Misamari Camp] [Missamari Camp]
by Don Connery
Time Life, correspondent
Life Magazine
June 1, 1959

NOTICE: THIS WORK MAY BE PROTECTED BY COPYRIGHT

YOU ARE REQUIRED TO READ THE COPYRIGHT NOTICE AT THIS LINK BEFORE YOU READ THE FOLLOWING WORK, THAT IS AVAILABLE SOLELY FOR PRIVATE STUDY, SCHOLARSHIP OR RESEARCH PURSUANT TO 17 U.S.C. SECTION 107 AND 108. IN THE EVENT THAT THE LIBRARY DETERMINES THAT UNLAWFUL COPYING OF THIS WORK HAS OCCURRED, THE LIBRARY HAS THE RIGHT TO BLOCK THE I.P. ADDRESS AT WHICH THE UNLAWFUL COPYING APPEARED TO HAVE OCCURRED. THANK YOU FOR RESPECTING THE RIGHTS OF COPYRIGHT OWNERS.

Towards the close of 1956, Delhi hosted a major international Buddhist gathering that was Freda's introduction to the Tibetan schools of Buddhism, which are in the Mahayana tradition as distinct from the Theravada school which is predominant in Burma. This Buddha Jayanti was to celebrate the 2,500th anniversary of the Buddha's life. The Indian government wanted Tibet's Buddhist leaders to attend, particularly the Dalai Lama, who was that rare combination of temporal ruler and spiritual leader of his people. The Chinese authorities initially said no but at the last minute relented. Jawaharlal Nehru was at Delhi airport to welcome the twenty-one year old Dalai Lama on his first visit to India; the young Tibetan leader had at this stage not made up his mind whether he would return to his Chinese-occupied homeland or lead a Tibetan independence movement in exile. Freda played a role in welcoming the Tibetan delegation to the Indian capital. 'The radiance and good humour of the Dalai Lama was something we shall never forget,' she told Olive Chandler. 'I also got a chance of shepherding the official tour of the International delegates to India's Buddhist shrines and made many new friends.'18 A snatch of newsreel footage shows Freda Bedi at the side of the Dalai Lama at Ashoka Vihar, the Buddhist centre outside Delhi where the Bedi family had camped out a few years earlier. Both Kabir and Guli were also there, the latter peering out nervously between a heavily garlanded Dalai Lama and her sari-clad mother.19 Freda also received the Dalai Lama's blessing.

In the following year, when she made a brief visit to Britain, Freda made a point of visiting the main Buddhist centres in London and meeting Christmas Humphreys, a judge who was the most prominent of the tiny band of converts to Buddhism in Britain. She was becoming well-known and well-connected as a practitioner of Buddhism. What prompted her to become not simply a devotee but an activist once more was the Dalai Lama's second visit to India -- in circumstances hugely different from his first. Nehru had dissuaded the Dalai Lama from staying in India after the Buddha Jayanti celebrations. Early in 1959, Tibet rose up against Chinese rule, an insurrection which provoked a steely response. The Dalai Lama and his retinue, fearing for their lives and for Tibet's Buddhist traditions and learning, fled across the Himalayas, crossing into India at the end of March and reaching the town of Tezpur in Assam on 18th April 1959. Tens of thousands of Tibetans followed the Dalai Lama, undergoing immense hardships as they traversed across the mountains and sought to evade the Chinese army. Freda felt impelled to get involved.

***

'Technically, I was Welfare Adviser to the Ministry,' Freda wrote of her time at the Tibetan refugee camps in north-east India; 'actually I was Mother to a camp full of soldiers, lamas, peasants and families.'1 It was a role she found fulfilling. Freda was able to use the skills and contacts she had developed as a social worker and civil servant and at the same time to be nourished by the spirituality evident among those who congregated in the camps. The needs of the refugees were profound. For many, the journeys had been harrowing -- avoiding Chinese troops, travelling on foot across the world's most daunting mountain range and sometimes reduced to eating yak leather to stave off starvation. Many failed to complete the journey. And while the Indian camps offered sanctuary, they were insanitary, overcrowded and badly organised. For hundreds of those who arrived tattered, malnourished and vulnerable to disease, the camps were places to die.

In October 1959, six months after the camps were set up, Jawaharlal Nehru, India's prime minister, asked Freda to visit them and report back -- though it may be more accurate to say that Freda badgered her old friend into giving her this role. Among Delhi's Buddhists, who had welcomed the Dalai Lama so reverently three years earlier, the plight of those who had followed in his footsteps over the mountains would have been of pressing concern. For Freda, it offered her a cause in which to immerse herself as well as an opportunity to deepen her spiritual engagement.

As soon as she reached the camps, Freda realised the urgent and profound humanitarian crisis that was engulfing the thousands of Tibetans who had made it into India. Within a matter of weeks, she had persuaded the government to keep her in the camps for six months as welfare adviser for Tibetan refugees. She took on this role as a secondment to the Ministry of External Affairs -- the refugees and their camps were on Indian soil, but given the intense diplomatic sensitivities of offering refuge to such large numbers of Tibetans, the foreign ministry led on the response to the influx. 'I stayed 6 months in a bamboo hut rehabilitating + looking after refugees,' Freda wrote to her old friend Olive Chandler at the close of the assignment. 'It is an experience too deep to translate into an Air Letter. The Tibetans are honest, brave + wonderful people; the 5000 Lamas we have inherited contain some of the most remarkable spiritually advanced monks + teachers it has been my privilege to meet.2 She became entirely absorbed in the lives and welfare of the refugees, and of the Buddhist practice of the monks, nuns and lamas among them.' 'I am going back to the [Social Welfare] Board tomorrow,' she told Olive, 'but my heart is in this work.'

Freda's home when working with the refugees was at Misamari camp in Assam, where a former military base -- the American Air Force had been stationed there during the Second World War -- was hastily expanded by the construction of rows of large bamboo huts. Misamari was near the town of Tezpur which the Dalai Lama had reached in mid-April 1959 at the end of his flight across the mountains. By mid-May, the Indian authorities had built shelters at Misamari sufficient for 5,000 refugees -- and it was already clear that would not be sufficient.3 It was a remote corner of the country -- though not too far as the crow flies from Borhat, still further up the Brahmaputra but on the southern bank, where Ranga and Umi and their young family were living on a tea estate.

For the Tibetans, reaching Misamari was a refuge of sorts at the end of one of the most gruelling journeys imaginable. Lama Yeshe Losal Rinpoche, now abbot of the Samye Ling Buddhist monastery in Scotland, was a teenager when he escaped from Tibet with his two older brothers. They were part of a group led by a twenty-year-old abbot who was to achieve renown in the west, Trungpa Rinpoche. Of the 200 or so Tibetans in the entourage, fifteen completed the mammoth trek across the mountains and into India. For weeks, they went without food, and were reduced to boiling their leather shoes and chewing the soles. They were frozen -- and terrified of the Chinese troops believed to be pursuing them. By the time these young religious leaders reached Misamari, they were -- in the words of Lama Yeshe -- 'totally lost human beings. In Tibet, we used to have everything. Each one of them had their own monastery, attendants. And then when we escaped, we lost not only our wealth, power, possessions, but also our attendants.'4 The abbots, lamas and tulkus were not simply the religious elite of Tibet, they were also the intellectuals and men of power and influence. By the time they reached the camps, they were in rags. Many were gravely ill. Lama Yeshe had TB and required a major operation; his oldest brother died of TB.

The camp may have been safe, but for many Tibetans it was not hospitable. This was alien terrain -- much lower in altitude, stiflingly hot and humid, with a different culture and cuisine. 'Tibetan people don't know [the] language [or] how to make Indian food,' recalled Ayang Rinpoche later one of the most respected Buddhist spiritual teachers in India. He was about sixteen when he arrived at Misamari shortly after the camp opened. 'That place [was] very hot, and underground water [was] very uncomfortable. By this way, Tibetans [were] much suffering and many people died. My mother also died at that place, Misamari.' Another widely revered Buddhist spiritual figure, Ringu Tulku, also reached Misamari in 1959 after a long and arduous journey, 'sometimes fighting, sometimes running, sometimes hiding', from Kham in eastern Tibet. He was about seven years old, and recalls the long bamboo sheds at the camp, each providing shelter to scores of people. 'And very, very hot, so we couldn't usually sleep at night. So we sang and danced all night -- and then we had a little bit of shower. And then we didn't know how to cook dal; we didn't know how to cook all these vegetables.' He too has vivid recollections of the large numbers who died at Misamari from fever and disease.5

Lama Yeshe came across Freda Bedi in his first few weeks at the camp. 'Before that I [had] never seen any white woman in my whole life. But she is a very caring, motherly human being.' Ayang Rinpoche also met Freda for the first time at Misamari; he remembers her as 'an English lady with Indian dress, very active, she work[ed] a lot'. Indeed, she kept herself furiously busy -- arranging, organising, improving the health facilities and the water and food supply and ensuring that there was sufficient baby food and vitamins for the newborn and nursing mothers. This became her life. When she decided to dedicate herself to an issue or a cause, it consumed her. The plight of the women among the refugees was a particular concern as they were so central to the Tibetan family groups and tended to avoid attention even when they desperately needed it. Both Kabir and Gulhima spent several weeks of their school holidays with their mother at Misamari -- not quite what they would have expected to be doing once liberated from their boarding schools in the north Indian hills. 'It was an amazing experience,' Kabir says. 'I remember her telling me that when these refugees arrived from Tibet ... the men would be absolutely shattered, probably fit to be carried. And the women would always be standing. And within days of their arrival, there would be women who would collapse and the men would stand. So it's the women who held them together in that long trek across the Himalayas.'

'Looking after 4,000 refugees, daybreak to dark, for months in Misamari Camp ... is something I can't forget,' she told friends and family in her end-of-year newsletter.

Women and children were barely 1,300 but how precious they are, for on them the continuance of the old, Tibetan Buddhist culture depends. We struggled with GLAXO and barley to save babies, whose mother's milk had dried up on the journey, or out of their suffering; others with worms and diseases contracted on the long journey down. There were no office hours. Sunrise was the signal for the first visitors.

We had no electricity, so work slowed down when the dark came. But even after that, we used to go round the barracks and into the hospitals, with volunteers and interpreters to pick up the sick and solve the day's problems. Every morning and night, the chanting of incredibly soothing and rhythmical prayers of the lamas filled the air. Each home group had its private shrine -- butter lamps were burned even if rations had to be sacrificed -- their piety and devotion meant more than bread.

I can't begin to tell you of the tragic stories all carried in their hearts. We even avoided enquiring so that old wounds would not be torn open, and gave instead positive hopes of work and resettlement. Much of my time was spent in keeping friends and family groups together when the dispersal to work sites ... and centres was taking place. For those who have lost home, country, almost every possession, family and village ties are all that is left and they assume tremendous importance and significance.6


Her most immediate task was to remedy the shortcomings in the running of these hastily set-up camps. She used the privileged access she had to India's decision makers. She went straight to the top -- to Nehru. And he listened. In early December, Nehru sent a note to India's foreign secretary [Subimal Dutt], the country's most senior career diplomat, asking for a response to concerns that Freda had brought to the prime minister's notice. He endorsed one of Freda's suggestions, 'the absolute necessity of social workers being attached to the camps'.

The normal official machinery (Nehru wrote) is not adequate for this purpose, however good it might be. The lack of even such ordinary things as soap and the inadequacy of clothing etc. should not occur if a person can get out of official routines. But more than the lack of things is the social approach.7


What concerned Nehru even more was Freda's complaint of endemic corruption. 'She says that "I am convinced that there is very bad corruption among the lower clerical staff in Missamari [sic]". Heavy bribery is referred to. She suggested in her note on corruption that an immediate secret investigation should take place in this matter.' Nehru ordered action to investigate, and if necessary to remove, corrupt officials. 'It is not enough for the local police to be asked to do it,' he instructed. It's not clear what remedial measures were taken but the interest in the running of the Tibetan camps shown by the prime minister and by his daughter, Indira Gandhi, will have helped to redress the most acute of the problems facing the refugees there.

Freda sought to raise awareness of and money for the Tibetan refugees in other ways. At the end of January 1960, just ahead of the Tibetan New Year, she wrote from Misamari to the Times of India, seeking donations from readers to allow the thousands of refugees on Indian soil to celebrate this religious festival. 'The vast majority of the Tibetan refugees are in Government refugee camps and are living on refugee rations,' she wrote. With very few exceptions they are penniless. If they light sacred lamps (deepa), they will do it by sacrificing their ghee rations for some days together. They need money for ceremonial tea and food, for incense and for community utensils ... The Tibetans are separated from country and often from family. Let us give them a feeling of welcome and belonging. Friendliness is as important as rations.'8 This was very much part of her approach to refugee welfare and reflected her own personality. For Freda, compassion and concern was as essential in aiding the refugees as food and medicine. The Tibetans needed to be reassured that the bonds of shared humanity embraced them too after the ordeal so many had suffered.

'Misamari was a bamboo village, made up of hefty bamboo huts, over a hundred of them, capable of housing eighty or ninety people,' Freda wrote in her only published account of her time in the Tibetan camps. This was titled 'With the Tibetan Refugees', which was as much a declaration of personal allegiance as a description of her role. She recounted that there had been as many as 12,000 refugees in the camp in mid-1959, but it was always intended to be a transit centre and many moved on after a few weeks. 'By the time I reached Misamari, with its fluttering prayer flags and its Camp Hospital of eighty beds, there were about four thousand still to be rehabilitated before the Camp could be closed.'9 She was writing for the government magazine she also edited, and this was not the place to raise complaints of corruption and maladministration. But she expressed sensitivity to Tibetan customs and needs.


Two main feelings united all the Tibetans. The first was a deep devotion to the Dalai Lama, and some of the big Lamas who had escaped with them. Every group had its small shrine on the barrack wall. In the case of monks and lamas their shrines were carefully set up, improvised out of wood and paper, and decorated with brass or clay images and the chased silver caskets of the kind they used as protection against the terrors of the way....

The second feeling was the feeling for family. To a man or woman who has left everything ... home, livelihood, land, friends, all that life meant, a family member or a relative, even an uncle or a cousin, assumed tremendous importance. Many had come from the battlefield, direct, and these soldier groups found their substitute family among their fellow soldiers, and developed a deep, almost mystic affection for the Commander of the Khampa Army. The monks and Lamas were divided into four main groups ... For these monks, the monastery group was supreme, and they showed a sense of discipline and a certain cleanliness and orderliness of living and programme that reminded me often of more mundane groups, like the crew of a big ship or a sports team. They had the same loyalty to the group, and the same cheerful spirit. If they took decisions they took them together, and not individually.


Freda wrote about the efforts made to educate the young Tibetans and provide vocational training. She made only glancing reference to the deployment of many thousands of Tibetans in road building gangs at a paltry daily rate, and none at all to the most unjust aspect of this close-to forced labour, the separation of large numbers of Tibetan children from their parents.10 Freda would have instinctively rebelled against such callousness, and her article with its emphasis on keeping families and groups together can be construed as advocacy of a more sensitive approach to the refugees. She was adamant that they were 'India's new responsibility' -- and they also became her new responsibility.

While based at Misamari, Freda also visited the other principal Tibetan camp, at Buxa just across the state border in West Bengal. This was both more substantial than Misamari and more forbidding. It was initially a fort built of bamboo and wood, but had been rebuilt in stone by the British and used as a detention camp -- and as it was so remote, it housed some of what were seen as the more menacing political detainees. When the buildings were made available to the Tibetans, they were in poor repair. All the same, these were allocated for Tibetan Buddhist monks and spiritual teachers. Freda referred to it rather grandly as a monastic college. And unlike Misamari, which was open for little more than a year, Buxa was intended as a long-term camp. It's estimated that at one time as many as 1,500 Tibetans lived there. Conditions were so poor that many monks contracted tuberculosis but it remained in operation for a decade.11

Towards the close of her six months in the camps, Freda Bedi again sought out Nehru, and this time was more insistent about the measures the Indian government needed to take to meet its responsibilities towards the refugees. She wrote to the prime minister to pass on the representations of 'the representatives of the Venerable Lamas and monks of the famous monasteries ... living in Misamari', though the vigour with which she expressed herself -- this was not the temperately worded letter that India's prime minister would be more accustomed to receive -- underlines her own anger at what she saw as the harsh treatment of the Tibetan clerics in particular. Her main concern was the enrolling of Tibetan refugees on road building projects.

Roadwork is heaving, exhausting, and nomadic, it is utterly unsuited to monks who have lived for long years in settled monastic communities. They can't 'take it', any more than could our lecturers, or officials, or Ashramites, or university faculties and students. Let us face that fact, and make more determined efforts to rehabilitate them in their own groups on land.12


She insisted that those who did not offer to do roadwork were not lazy, and that almost all those in the camps were 'eager and willing to work on land in a settled Community'. And she sought lenience for some of those involved in roadwork who were penalised as 'deserters' when they were forced to leave their duties because rain washed away the roads or had made shelter and food supplies precarious. 'I feel it is not worthy of Gov[ernmen]t to be vindictive when the refugees have already suffered as much in Tibet,' she told Nehru. 'We should be big hearted.'

She warned Nehru that the Indian government's responsibility for Tibetan monks wasn't limited to the 700 or so in Dalhousie in the north Indian hills and the 1,500 which at this date -- March 1960 -- were at Buxa. There were a further 1,200 monks in Misamari and new arrivals expected for some months more, and another 1,500 refugees outside the government camps living in and around the Indian border towns of Kalimpong and Darjeeling and 'in a pitiable condition'. Freda was speaking from personal observation. Her letter concluded with an appeal and a warning, again couched in language that only a personal friend could use to address a prime minister:


Panditji, I am specially asking your help as I do not want a residue of over one thousand unhappy lamas and monks to be left on our hands when Misamari closed. Nor do I want to hear totally unfair statements that 'they won't work'. I am sure you will help to clarify matters in Delhi.


Nehru asked his foreign secretary to investigate, who replied with a robust defence of the use of refugees in road-building projects. They were not acting under compulsion, he insisted, and this was a temporary measure while more permanent arrangements were made for accommodation and rehabilitation. And he suggested that some at least of the refugees were work shy, expressing just the sort of view that Freda had insisted was so unjust and uncaring. 'Mrs Bedi complains that we have been hard on the Lamas,' the foreign secretary wrote in a note to Nehru. 'There are various grades of Lamas, from the highly spiritual ones -- the incarnate Lamas -- to those who merely serve as attendents [sic]. Our information now is that having found life relatively easy ... many ordinary people who would otherwise have to earn their living by work, are taking to beads and putting forward claims as Lamas. I feel that some pressure should be brought to bear on this kind of people to do some useful work.'13

In her letter to the prime minister, Freda had mused that if Nehru could see the Buxa and Misamari camps, 'I feel you would instinctively realise the major unsolved policy problems here on the spot.'14 In a testament to her personal sway with India's leader, the following month Nehru did indeed visit Misamari. He spent two hours at the camp, looking round the hospital and seeing Tibetan girls who were being trained in handloom weaving. He addressed a crowd which consisted of almost all the 2,800 Tibetans then at Misamari, assuring them that he would act on an appeal he had received from the Dalai Lama to extend arrangements for educating both the young and adults.15 There was no greater spur to official attention to the Tibetans' welfare than the prime minister's personal oversight of the issue.
And if any had doubted just how much influence Freda held with the prime minister, persuading him to travel across the country to one of its most difficult-to-reach corners demonstrated just how influential and effective she was.

Freda did not let the matter drop. On her return to Delhi in June, she called on the prime minister and in a remarkable demonstration of her moral authority and personal influence, cajoled Nehru to write to one of his top civil servants that same evening to express his disquiet about what he had heard concerning recent ministry instructions.


One is the order that all the new refugees, without any screening, should be sent on somewhere for road-making, etc. This seems to me unwise and impracticable. These refugees differ greatly, and to treat them as if they were all alike, is not at all wise. There are, I suppose, senior Lamas, junior Lamas, people totally unused to any physical work etc. ...

Sending people for road-making when they are entirely opposed to it, will probably create dis-affection in the road-making groups which have now settled down more-or-less. I was also told that the mortality rate increases.16


It reads almost as if Freda was dictating the prime minister's note. She also prompted Nehru to question a reduction in rations for those in the camps, and to urge the provision of wheat, a much more familiar part of the Tibetan diet, rather than rice. Freda Bedi was, Nehru warned, going to call on the ministry the following day -- and civil servants were urged to take immediate action on these and any other pressing issues she raised. 'I do not want the fairly good record we have set up in our treatment of these refugees,' the prime minister asserted, 'to be spoiled now by attempts at economy or lack of care.'

Nehru's more persistent concern was the impact of providing refuge to the Dalai Lama and so many of his followers on relations with India's powerful eastern neighbour. A steady deterioration in relations eventually led to a short border war in 1962 which -- to Nehru's shock and distress -- China won. In the immediate aftermath of that military setback, Nehru came to address troops at Misamari camp, which had reverted to serving as a military base. Nevertheless, India persisted with its open-door policy for Tibetans, and somewhere between 50,000 and 100,000 refugees followed the Dalai Lama into India. The Dalai Lama and his immediate entourage were settled in the hill town of Dharamsala in north India, which became the headquarters of Tibet's government-in-exile. One of Freda's more quixotic interventions with Nehru was to argue that the Dalai Lama and his entourage should remain in their temporary home in the hill resort of Mussoorie rather than relocated to Dharamsala. Nehru replied that he found her arguments 'singularly feeble'.17

Freda found her time in the Assam camps both physically and emotionally draining. On her return to Delhi she was admitted to hospital suffering from heat stroke and exhaustion. It was sufficiently serious for Kabir and Gulhima to be brought down from their boarding school in the hills. The doctors said their presence might lift her spirits. 'She responded well to our being there,' Gull says. 'Initially when we went in to see her she did not respond. But the next day she was sitting up and spoke.' Once recovered, she was determined to have a continuing role promoting the welfare of Tibetan refugees even though she was returning to her government job editing Social Welfare. Reading between the lines of Nehru's missives, Freda seems to have lobbied him on this point. 'If possible, I should like to take advantage of her work in future,' Nehru noted. 'She knows these refugees and they have got to know her. Could we arrange with the Central Social Welfare Board to give her to us for two or three weeks at a time after suitable intervals?'18

When Freda confided to her friend Olive Chandler that her heart was in working with the Tibetans, she was saying what was becoming increasingly evident to her colleagues in the Social Welfare Board. 'Freda went to these camps and her heart bled,' according to her friend and colleague Tara All Baig. 'She neglected her work with the Board more and more, travelling to the centres especially in Bengal and Dehra Dun where distress was greatest.'19 Her boss, the formidable Durgabai Deshmukh, got fed up with Freda's preoccupation with the Tibetan issue to the exclusion of other aspects of her work. She was determined to sack Freda, and only Baig's personal intervention saved her job. 'I was lashed by Durgabai's best legal arguments against retaining her. But Freda had children and needed her job. I weathered the storm and was rewarded with Freda's reinstatement.'20 She survived in her government post for another couple of years, by which time the pull of working more fully and directly with the lamas among the Tibetan refugees had become compelling.

In her letters and representations to Nehru about conditions in the Tibetan camps, Freda raised an issue about the treatment of the monks and lamas which became for her a mission. 'We are not trying seriously or systematically to send them to educational institutions to teach them English or Hindi or the provincial regional languages, without which they cannot be suitably rehabilitated,' she lamented. 'A small number should be sent now so that they can, after about 1-2 years, return to their monasteries/farms and teach the others.'21 Nehru, once again, endorsed Freda's suggestion and passed it on to civil servants, insisting that 'some priority' must be given to arranging teaching of languages in the camps, and to adults as well as children.22 Freda understood that there would be no early return to Tibet for the refugees and if the spiritual tradition which she and the Tibetans so greatly valued was to survive, then it would need to adapt to its new surroundings. She also wanted the world to appreciate Tibetan Buddhism and to have access to its richness -- to share her discovery and the joy that it brought. And for both these goals, that meant educating the coming generation of spiritual leaders -- not simply ensuring that their religious instruction and guidance continued in their new home, but that they gained proficiency in English and Hindi....

Those who came across Freda when she was a Tibetan Buddhist got no sense that she had once been engaged in radical, and indeed revolutionary, politics.

While on her initial mission at the Tibetan camps in 1959-60, Freda also visited Sikkim where a number of Tibetan monks and refugees had settled. It seems to have been then that she first met the head of the Kagyu lineage, one of the four principal schools within Tibetan Buddhism. The 16th Karmapa Lama had escaped from Tibet through Bhutan in the wake of the Dalai Lama's departure and had moved into his order's long established but near derelict monastery at Rumtek in Sikkim. Apa Pant, a senior Indian official, told Freda that she really couldn't come to Sikkim without calling on the Karmapa. Pant was an Oxford contemporary of the Bedis. He was from a princely family and had an inquiring mind about faith and religion; he went on to be one of India's most senior diplomats. At this stage of his career, Pant was India's political officer covering Sikkim and Bhutan, two small largely Buddhist kingdoms which lay on the hugely sensitive border with China, and also in charge of the four Indian missions in Tibet.23 Freda was keen to act on her friend's suggestion:

[Apa Pant] sent me on horseback -- there was no road at that point up to the monastery. And I remember the journey through the forest and it was most beautiful. As we neared the monastery, His Holiness sent people and a picnic basket full of Tibetan tea and cakes and things to refresh us. It's about twenty miles, the path up to the monastery. And when I went to see him, there he was with a great smile on the top floor of a small country monastery surrounded by birds, he just loves birds. ... There he was with his birds, sitting in his room, not on a great throne but on a carpet with a cushion on it. And just at that time, the Burmese changeover took place and the gates of Burma were shut. And I was feeling a great sense of loss that I can't see my Burmese gurus and so I asked the question that was in my mind that I was saving up to ask my guru when I met him. I asked it of His Holiness. And he gave me just the perfect answer.24


There is perhaps an allegoric aspect to much of Freda's shared memories of her relationship with her guru, as the 16th Karmapa became. But at this time political storm clouds were gathering over Burma, leading up to the military coup in March 1962 which sealed the country off from the rest of the world for a generation. The Kagyu school traced its lineage back to the eleventh century and alongside a monastic structure it emphasised meditative training and solitary retreats.25 That suited Freda. And above all she was impressed by the spirituality and personality of the 16th Karmapa, by his 'deep roaring laughter' and by a personal conduct and indeed appearance which put her in mind of the Buddha.

At the Misamari camp, Freda got to know two tulkus, reincarnations of venerated spiritual leaders, to whom she became particularly attached: Trungpa Rinpoche had led across the Himalayas the large contingent of Tibetans of which Lama Yeshe was part; Akong Rinpoche was his spiritual colleague and close friend, and Lama Yeshe's brother.26 Both were part of the Kagyu order. Trungpa, Akong and the small band of refugees who managed to complete their journey reached Misamari at the end of January 1960. Freda was the first Westerner that Trungpa had got to know. They had no common language but they established a firm bond. Freda recognised in Trungpa an exceptional spiritual presence and authority and a willingness to adapt to his new circumstances. Trungpa saw in Freda a woman of integrity and influence who could help him make that journey. 'She extended herself to me as a sort of destined mother and saviour,' he said. Within a short time, Freda was helping Trungpa to learn basic English, the first Tibetan she taught, and he was acting as Freda's informal assistant at the camp, a role which helped to spare him from the prospect of being enlisted in a road building gang.27 Trungpa and his colleagues were transferred to Buxa camp. Not long after, Trungpa managed to get out of Buxa -- the inmates were not free to come and go as they pleased -- to visit the 16th Karmapa Lama at Rumtek. The Karmapa invited Trungpa to stay and join him in rebuilding both the monastery and establishing the Kagyu tradition in new territory; Trungpa declined and moved on, an unorthodox and almost rebellious act in the deeply hierarchical and deferential culture of Tibetan Buddhism.

Shortly after Freda returned to Delhi and her job editing Social Welfare, Trungpa and Akong turned up at the door of her flat. Trungpa had travelled on from Rumtek to Kalimpong, and sent a message back to Akong in Buxa camp suggesting that they head to Delhi. Trungpa and Akong spoke no Hindi and had nothing to guide them to Freda's home beyond an address written on a slip of paper. They turned up, it seems, unannounced, confident that Mummy-La, the name by which Freda was known to the younger lamas and tulkus, would not turn them away. She didn't.28

-- The Lives of Freda: The Political, Spiritual and Personal Journeys of Freda Bedi, by Andrew Whitehead

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Tired little lama, Tensing Khetoo, II, is helped on way to the Misamari Refugee Camp by Aides

Trudging down out of the foothills of the Himalayan mountains (right), the Tibetan fugitives first appeared in twos and threes. But as the days passed they appeared in hundreds, following the path set a month ago by the Dalai Lama. Finally some 1,000 had reached sanctuary in camps set up to receive them in India. Eight thousand more, safely across the border, had yet to make their way to the camps.

The biggest camp was at Misamari, in Assam state, which during World War II was the site of a U.S. airbase. There the weary refugees – many of them, like the young holy Lama (above), from religious retreats now ravaged by the Chinese Communist armies – received food, shelter and medical care. It was the end of an arduous 64-day journey. Tortuously making their way on foot, they had to double back repeatedly to avoid Red Chinese soldiers and possible strafing attacks. And the steep ways were difficult even for a mountain people.

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Nearing Misamari, first Tibetan refugees come down road lading from hills to camp

The first large group of refugees from Tibet to get through to India, they may be the last. For the Reds have now virtually sealed off the Tibetan border. In India, the cruel Chinese onslaught on Tibet, and the presence of the refugees, have set up a howl and put pressure on Prime Minister Nehru to give up his long, unrealistic attempt to get along at any cost with Red China – as reported on the next page.

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Preparing for refugees. Indian workers splice bamboo for use in construction of light huts in Misamari. New camp, with 70 huts and hospital, cost India $88,000, can handle 5,000 refugees.

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Arriving Tibetans pass frontier post on way to camp. Many were men who left families, safely they hoped, because they thought the Communists would not attack towns occupied mainly by women.

In Mahayana, the “Great Vehicle”, flight from women is succeeded by compassion for them. The woman is to be freed from her physical body, and the Mahayana monk selflessly helps her to prepare for the necessary transformation, so that she can become a man in her next reincarnation. The feminine is thus still considered inferior and despicable, as that which must be sacrificed in order to be transformed into something purely masculine. In both founding philosophical schools of Mahayana Buddhism (Madhyamika and Yogachara), life, nature, the body and the soul are accordingly sacrificed to the absolute spirit (citta). The bearer of androcentric power in this phase is the “Savior” or Bodhisattva....

In early Buddhism, as in medieval Christian culture, the human body as such, but in particular the female body, was despised as a dirty and inferior thing, as something highly imperfect, that was only superficially beautiful and attractive. In order to meditate upon the transience of all being, the monks, in a widespread exercise, imagined a naked woman. This so-called “analytic meditation” began with a “perfect” and beautiful body, and transformed this step by step into an old, diseased, and dying one, to end the exercise by picturing a rotting and stinking corpse. The female body, as the absolute Other, was meditatively murdered and dismembered as a symbol of the despised world of the senses. Sexual fascination and the irritations of murderous violence are produced by such monastic practices. We return later to historical examples in which monks carried out the dismemberment of women’s bodies in reality.

There are startling examples in the literature which show how women self-destructively internalized this denigration of their own bodies. “The female novice should hate her impure body like a jail in which she is imprisoned, like a cesspool into which she has fallen”, demands an abbess of young nuns. (Faure, 1994, p. 29) Only in as far as they rendered their body and sexuality despicable, and openly professed their inferiority, could women gain a position within the early Buddhist community at all....

In the Upanishads (800–600 B.C.E.) fire continued to be regarded as a masculine element. The man thrust his “fire penis” and his “fire semen” into the “watery” cave of the female vagina. (O'Flaherty, 1982, p. 55). Here too the feminine was classified as inferior and harmful. The “way of the sun” led to freedom from rebirth, the “way of the moon” led to unwanted incarnation....

This long-running topic of the “political battle of the sexes” was picked up by the intellectual elite of European fascism in the thirties of this century. The fascists had an ideological interest in conceding the primary role in the state and in society to the warrior type and thus the monarchy. It was a widespread belief at that time that the hypocritical and cunning priestly caste had for centuries impeded the kings in their exercise of control so as to seize power for themselves. Such warrior-friendly views of history influenced the national socialist mythologist, Alfred Rosenberg, just as they did the Italian Julius Evola, who for a time acted as “spiritual” advisor to Mussolini. Both believed the masculine principle to be obviously at work in the “king” and the inferior feminine counterforce in the “priest”. “The monarchy is entitled to precedence over the priesthood, exactly as in the symbolism [where] the sun has precedence over the moon and the man over the woman", Evola wrote (Evola, 1982, p. 101)....

In his study with the descriptive title of Why can’t women climb pure crystal mountain?, the Tibet researcher Toni Huber describes an interesting mythic case where a mountain goddess was deprived of her power by a tantric Siddha and since then the location of her former rule may no longer be visited by women. The case concerns the Tsari, a mountain which was the seat of a powerful female deity in pre-Buddhist times. She was defeated by a yogi in the twelfth century. The brutal battle between her and the vajra master displays clear traits of a tantric performance. As the yogi entered the region under her control, the goddess let a series of vaginas appear by magical manipulation so as to seduce her challenger, yet the latter succeeded in warding off the magic through a brutal act of subjugation. As she then, lying on the ground, showed herself willing to sleep with her conqueror, she was at first rejected on the grounds that she was of the female sex (!). But after a while the yogi accepted her as a wisdom consort and took away all her magic powers once they had united sexually (Huber, 1994, p. 352).

From this point in time on, Tsari, which was among the most holy mountains of the highlands, became taboo for women, both for Buddhist nuns and for laity. This ban has remained in force until modern times. Groups of pilgrims who visited the mountain in the eighties sent their women back in advance. Toni Huber questioned several lamas about the significance of this misogynist custom. The majority of answers made reference to the “purity of the location” which in the view of the monks formed a geographic mandala: “Because it is such a pure abode, .... women are not allowed. ... The only reason is that women are of inferior birth and impure. There are many powerful mandalas on the mountain that are divine and pure, and women are polluting” (Huber, 1994, p. 356)....

We would like to present the social role of women in old Tibet in a very condensed manner, without considering events since the Chinese occupation or the situation among the Tibetans in exile here. Their role was very specific and can best be outlined by saying that, precisely because of her inferiority the Tibetan woman enjoyed a certain amount of freedom. Fundamentally women were considered inferior creatures. Appropriately, the Tibetan word for woman can be literally translated as “lowly born”. Man, in contrast, means “being of higher birth” (Herrmann-Pfand, 1992, p. 76). A prayer found widely among the women of Tibet pleads, “may I reject a feminine body and be reborn [in] a male one” (Grunfeld, 1996, p. 19). The birth of a girl brought bad luck, that of a son promised happiness and prosperity.

The institution of marriage itself is definitely not one of the Buddhist virtues – the historical Buddha himself traded married life for the rough life of a pilgrim. To be blessed with children was, because of the curse which rebirth brought with it, something of a burden. Shakyamuni thus fled his father’s palace directly following the birth of his son, Rahula. With unmistakable and decisive words, Padmasambhava also expressed this anti-family sentiment: "When practicing the Dharma of liberation, to be married and lead a family life is like being restrained in tight chains with no freedom. You may wish to flee, but you have been caught in the dungeon of samsara with no escape. You may later regret it, but you have sunk into the mire of emotions, with no getting out. If you have children, they may be lovely but they are the stake that ties you to samsara” (Binder-Schmidt, 1994, p. 131).

According to the dominant teaching, women could not achieve enlightenment, and were thus considered underdeveloped. A reincarnation as a female being was regarded as a punishment. The consequence of all these weaknesses, inabilities and inferiorities was that the patriarchal monastic society paid little attention to the lives of women. They were left, so to speak, to do what they wanted. Family life was also not subject to strict rules. Marriages were solemnized without many formalities and could be dissolved by mutual consent without consulting an official institution. This disinterest of the clergy led, as we said, to a certain independence among the women of Tibet, often exaggerated by sensation-hungry western travelers. Extramarital relationships were common, especially with servants. A wife nevertheless had to remain faithful, otherwise the husband had the right to cut off her nose. Of course such privileges did not exist in the reverse situation.

The much talked about polyandry, discussed with fascination by western ethnologists, was also less of an emancipatory phenomenon than an economical necessity. A wife served two men because this spared the money for a further woman. Naturally, twice the work was expected of her. Male members of the upper strata tended in contrast toward polygyny and maintained several wives. This became quite a status symbol and having more than one wife was consequently forbidden for the lower classes. In the absence of cash, a husband could pay his debts by letting his creditors take his wife. We know of no cases of the reverse.

A liberal attitude towards women on behalf of the clergy arises out of Tantrism. Since the lamas were generally viewed to be higher entities, women and girls never resisted the wishes of the embodied deities. The Austrian, Heinrich Harrer, was amazed at the sexual freedom found in the monasteries. Likewise, the Japanese monk, Kawaguchi Eikai, wondered on his journey through Tibet about "the great beauty possessed by the young consorts of aged abbots” (quoted by Stevens, 1990, p. 80). A proportion of the female tantric partners may have earned a living as prostitutes after they had finished serving as mudras. There were many of these in the towns, and hence a saying arose according to which as many whores filled the streets of Lhasa as dogs....

The “freedom” of the Tibetan women was null and void as soon as sacred boundaries were crossed — for example the gates of the monastery, which remained closed to them. Only during the great annual festivals were they sometimes invited, but they were never permitted to participate actively in the performances. In the official mystery plays the roles of goddesses or dakinis were exclusively performed by men. Even the poultry which clucked around in the Dalai Lama’s gardens consisted solely of roosters, since hens would have corrupted the holy grounds with their feminine radiation. A woman was never allowed to touch the possessions of a lama....

Through constant visions [Yeshe Tsogyal] was repeatedly urged to offer herself up completely to her master — to sacrifice her own flesh, her blood, her eyes, nose, tongue, ears, heart, entrails, muscles, bones, marrow, and her life energy. One may also begin to seriously doubt her privileged position within Tibetan Buddhism, when one hears her impressive and resigning lament at her woman’s lot:

I am a woman
I have little power to resist danger.
Because of my inferior [!] birth, everyone attacks me.
If I go as a beggar, dogs attack me.
If I have wealth and food, bandits attack me.
If I do a great deal, the locals attack me.
If I do nothing, gossip attacks me.
If anything goes wrong, they all attack me.
Whatever I do, I have no chance for happiness.
Because I am a woman it is hard to follow the Dharma.
It is hard even to stay alive.

(quoted by Gross, 1993, p. 99)

-- The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism, by Victor and Victoria Trimondi


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Taking up new quarters, refugees file to thatch and bamboo huts in Misamari. Though they had to travel light, many of them brought a small statue of Buddha and some carried prayer wheels

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After washing his hair, a refugee wrings it out into Gabhru river near camp. Lamas are shaved but most Tibetans let hair grow long

Tibet’s Tragedy Wakes Up India
by Don Connery
Time Life, correspondent

With the wrath of a jilted lover, India has erupted into harsh words against Communist China. “Friendship is a good thing,” snaps a radio repairman, “but it is not possible to be friends with murderers.” “Tibet has knocked the idealism out of our relations with China,” writes a New Delhi columnist. A Mysore schoolteacher says, “Our flexible foreign policy is nothing but cowardice.”

In New Delhi, parliament anxiously debates the Tibetan situation and deplores China’s abuse of India for befriending the “rebels.” Prime Minister Nehru ponders how to say again – but without giving offense – that China is in the wrong. A British correspondent cracks that Nehru is caught on the horns of a Dalai Lama.

All the talk reveals a new realism about China, a feeling of shock at the violence of Chinese propaganda against India, and a remarkable readiness to tell off the Communists, both domestic and foreign. As a Mysore bookshop proprietor says, “The many India-China friendship associations are slowly tottering and will soon get smashed.” And the Indian Communist party finds itself isolated and ostracized as never before.

Only four years ago the romance between India and China was in full, if artificial, flower. Nehru and Chinese Premier Chou En-lai had officially enshrined the great doctrine of Panchsheel, the five principles of peaceful co-existence. But since that time disillusionment had been gradually setting in, and when Tibet exploded in mid-March individual Indians and most of the press went well beyond the tut-tutting that came from Nehru. Protest parades were launched and holy men in the sacred city of Benares prayed for the Dalai Lama’s safety. For the first time Indians widely criticized their country’s neutralism and even began discussing what was once unthinkable: joining forces with their quarrelsome neighbor, Pakistan, to defend the subcontinent.

But despite all this, India’s official policy is still one of speaking softly while carrying a small stick. Most Indians follow Nehru’s lead on neutrality and insist they want no part of the cold war. They agree with a leader of the Praja Socialist party who said, “A firm, dignified protest is the only logical stand. Counterabuse would slam the door and make it impossible for India to help Tibet in the future. Remember that India is fighting against time. We must progress economically. This is the only way to fight the Communist menace.”

With nearly half the national budget already going to the armed forces, Indian planners feel that any additional costs would wreck their hopes of economic development. They fear the expensive consequences of trying to match forces with China along a 2,000-mile border. And China has already dropped loud hints that too much protest by India might bring a succession of boundary-line disputes, as well as Chinese pressure on the buffer states.

For all these reasons there is every chance that the forms and slogans of brotherly love between India and China sooner or later will be renewed. “But it will never be quite the same,” says a thoughtful Indian student. “Now we know. We aren’t the innocents we were.”

*********************************

Image
Newly arrived Tibetan refugees in the Misamari camp. Marilyn Silverstone 1959

Image
The arrival of recent Tibetan refugees at the Misamari camp. Marilyn Silverstone 1959

Image
Newly arrived Tibetan Refugees at the Misamari Camp looking at photographs of their spiritual leader the Dalai Lama which appeared in the most recent copy of LIFE Magazine from America. Marilyn Silverstone 1959

Image
Newly arrived Tibetan refugees building shelters at the Misamari camp. Marilyn Silverstone 1959

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Food being given to the newly arrived Tibetan refugees at the Misamari Camp. Marilyn Silverstone 1959

Image
Newly arrived refugees being given food at the Misamari Camp. Marilyn Silverstone 1959

Image
Newly arrived Tibetan refugees arrive at the Misamari Camp with their Assam guards. Marilyn Silverstone 1959

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Newly arrived Tibetan refugees at the Misamari Camp. Marilyn Silverstone 1959

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Newly arrived refugees waiting for trucks to take them on the 17 kilometer journey to Misamari Camp, nearby stand Indian Guards. Marilyn Silverstone 1959

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The main camp transit for Tibetan refugees at Missamari, Assam. M10 Memorial.

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Tibetan refugees building roads on the Indo-Tibet border. M10 Memorial.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Thu May 28, 2020 1:31 am

Subimal Dutt
by Wikipedia
Accessed: 5/27/20

Image
Subimal Dutt, OBE
3rd Foreign Secretary of India
In office: 11 October 1955 – 17 January 1961
Preceded by: Ratan Kumar Nehru
Ambassador of India to Germany
In office: 1952–1954
Succeeded by: A. C. N. Nambiar
Personal details
Alma mater: University of Calcutta

Subimal Dutt (সুবিমল দত্ত), OBE, ICS (5 December 1903 - 2 March 1992) was an Indian diplomat and ICS officer. He served as India's Commonwealth Secretary and later as Foreign Secretary under Jawaharlal Nehru and was also India's ambassador to the Soviet Union, Federal Republic of Germany and Bangladesh.[1]

Early life and career

Subimal Dutt hailed from the village Kanungopara near Chittagong in the Bengal Province. He was educated at the Calcutta University and the School of Oriental and African Studies, London and joined the ICS in 1928. He served in various capacities in Bengal districts. In 1938 he was transferred to Delhi to the Imperial Council of Agricultural Affairs to become an Additional Under-Secretary in the Department of Education, Health and Lands thereafter. In 1941, he was appointed the Government of India's Agent in Malaya.[2] After his return in December 1941 he held various posts with the Government of Bengal, from April 1944 until 22 July 1947 as Secretary of the Department of Agriculture. He was appointed an Officer of the Order of the British Empire (OBE) in the 1946 Birthday Honours.[3]

Diplomatic career

Image

In August 1947 he was appointed Commonwealth Secretary in the Ministry of External Affairs, From 1952-54, he was India's first ambassador to West Germany.[4] He returned as Commonwealth Secretary in the Ministry of External Affairs (1954–55) and from 12 October 1955 to 11 April 1961 was the longest serving Foreign Secretary of India. As Commonwealth Secretary, along with V.K. Krishna Menon, Dutt was India's representative on the Political Committee at the Bandung Conference.[5]

The first large-scale Asian–African or Afro–Asian Conference—also known as the Bandung Conference (Indonesian: Konferensi Asia-Afrika)—was a meeting of Asian and African states, most of which were newly independent, which took place on 18–24 April 1955 in Bandung, Indonesia.[1] The twenty-nine countries that participated represented a total population of 1.5 billion people, 54% of the world's population. [2] The conference was organised by Indonesia, Burma (Myanmar), Pakistan, Ceylon (Sri Lanka), and India and was coordinated by Ruslan Abdulgani, secretary general of the Ministry of Foreign Affairs of the Republic of Indonesia.

The conference's stated aims were to promote Afro-Asian economic and cultural cooperation and to oppose colonialism or neocolonialism by any nation. The conference was an important step towards the eventual creation of the Non-Aligned Movement. Both India and the People's Republic of China sought to claim the leadership of the emerging Asian–African nations; Chinese Premier and Foreign Minister Zhou Enlai was the political personality that most impressed delegates, along with the host of the conference, Indonesian President Sukarno.[3]

-- Bandung Conference, by Wikipedia


As Foreign Secretary in the years leading up to the Sino-Indian War of 1962, Dutt was closely involved in policy formulation regarding Tibet and China. He was also involved in shaping India's response to the Suez and Hungarian crises which happened while he was the foreign secretary.[1] He was appointed Indian Ambassador to the Soviet Union in June 1961, succeeding K.P.S. Menon. After his retirement from the Foreign Service in November 1962 he became Secretary to the President for two years. In 1964 he was appointed as the first Vigilance Commissioner of West Bengal, from 1968 to January 1972 he held the post of the Central Vigilance Commissioner. Indira Gandhi in January 1972 on short term asked him to become India's first High Commissioner to Bangladesh in 1972.[6][7] Dutt retired in April 1974 protesting against the visit of Pakistani Prime Minister Zulfikar Ali Bhutto to Bangladesh.

Post retirement

Between 1964 and 1968, Dutt served as the Vigilance Commissioner of West Bengal where, appalled at how corruption had become endemic in public life, he coined the term 'speed money' noting that it had become a way of life.[8][9] He chaired the Industrial Licensing Policy Inquiry Committee, known as the Dutt Committee, whose report in 1969 led to the enactment of the Monopolies and Restrictive Trade Practices Act in India.[10][11] Between 1968 and February 1972, he held the post of Central Vigilance Commissioner. He also authored With Nehru in the Foreign Office in 1977.[12]

Death

Subimal Dutt died on 2 March 1992 in Calcutta following a prolonged illness. He was 89.[13]

Literature

1. Amit Das Gupta, Serving India. A political biography of Subimal Dutt (1903-1992), India's longest serving Foreign Secretary (New Delhi: Manohar, 2017).
2. Amit R. Das Gupta, "Foreign Secretary Subimal Dutt and the prehistory of the Sino-Indian border war", in: Das Gupta, Amit R., und Lüthi, Lorenz M., The Sino-Indian War in 1962: New Perspectives (New Delhi: Routledge, 2017): 48-67.

References

1. Gupta, Sisir (29 April 1978). "Bureaucrats and Politicians". Economic and Political Weekly. - XIII No. 17.
2. "New Indian agent Mr. Subimal Dutt Appointed". The Straits Times. 6 December 1940. Retrieved 2 December 2012.
3. London Gazette, 13 June 1946
4. "Previous Indian Ambassadors to the Federal Republic of Germany". Retrieved 2 December 2012.
5. "Selected Works of Jawaharlal Nehru - Volume 28" (PDF). Retrieved 2 December 2012.
6. Aiyar, Mani Shankar. "The Day After". Rediff. Archived from the original on 18 February 2013. Retrieved 2 December2012.
7. Das, B S (2010). Memoirs of an Indian Diplomat. New Delhi: Tata McGraw Hill. p. 20. ISBN 9780070680883.
8. "Of MPs, fudged expenses and what India spends on them". Retrieved 2 December 2012.
9. "Cheating: A way of life". Retrieved 2 December 2012.
10. Kumar, Virendra (1979). Committees and Commissions in India, 1947-73. New Delhi: Concept Publishing Company. p. 112. ISBN 9788170221975.
11. "Dutt Committee Report". Retrieved 2 December 2012.
12. "With Nehru in the Foreign Office". Archived from the original on 14 April 2013. Retrieved 2 December 2012.
13. Bhatt, S C (2006). Land and People of Indian States and Union Territories: Volume 16. New Delhi: Kalpaz Publications. p. 678. ISBN 9788178353722.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Thu May 28, 2020 1:41 am

Apa Pant
by Wikipedia
Accessed: 5/27/20

While on her initial mission at the Tibetan camps in 1959-60, Freda also visited Sikkim where a number of Tibetan monks and refugees had settled. It seems to have been then that she first met the head of the Kagyu lineage, one of the four principal schools within Tibetan Buddhism. The 16th Karmapa Lama had escaped from Tibet through Bhutan in the wake of the Dalai Lama's departure and had moved into his order's long established but near derelict monastery at Rumtek in Sikkim. Apa Pant, a senior Indian official, told Freda that she really couldn't come to Sikkim without calling on the Karmapa. Pant was an Oxford contemporary of the Bedis. He was from a princely family and had an inquiring mind about faith and religion; he went on to be one of India's most senior diplomats. At this stage of his career, Pant was India's political officer covering Sikkim and Bhutan, two small largely Buddhist kingdoms which lay on the hugely sensitive border with China, and also in charge of the four Indian missions in Tibet.23 Freda was keen to act on her friend's suggestion:
[Apa Pant] sent me on horseback -- there was no road at that point up to the monastery. And I remember the journey through the forest and it was most beautiful. As we neared the monastery, His Holiness sent people and a picnic basket full of Tibetan tea and cakes and things to refresh us. It's about twenty miles, the path up to the monastery. And when I went to see him, there he was with a great smile on the top floor of a small country monastery surrounded by birds, he just loves birds. ... There he was with his birds, sitting in his room, not on a great throne but on a carpet with a cushion on it. And just at that time, the Burmese changeover took place and the gates of Burma were shut. And I was feeling a great sense of loss that I can't see my Burmese gurus and so I asked the question that was in my mind that I was saving up to ask my guru when I met him. I asked it of His Holiness. And he gave me just the perfect answer.24

There is perhaps an allegoric aspect to much of Freda's shared memories of her relationship with her guru, as the 16th Karmapa became. But at this time political storm clouds were gathering over Burma, leading up to the military coup in March 1962 which sealed the country off from the rest of the world for a generation. The Kagyu school traced its lineage back to the eleventh century and alongside a monastic structure it emphasised meditative training and solitary retreats.25 That suited Freda. And above all she was impressed by the spirituality and personality of the 16th Karmapa, by his 'deep roaring laughter' and by a personal conduct and indeed appearance which put her in mind of the Buddha.

-- The Lives of Freda: The Political, Spiritual and Personal Journeys of Freda Bedi, by Andrew Whitehead

Pant continued in the diplomatic service, and as High Commissioner or Ambassador, he represented India in many countries. It was he who personally escorted the Dalai Lama to his refuge in India....

After legal training at London’s Inns of Court, he held long discussions with Gandhi. Rethinking his goals, Pant returned to Aundh where, as the only son, he was to be groomed for succession to the throne. Instead, in a remarkable achievement, he persuaded his father to renounce the throne, dismantle the central government, disband the army and police force, and convert Aundh into a land of village democracies. Pant became Prime Minister to administer the conversion. And so it happened. The changes were in process; all was working smoothly, when the central government in Delhi sent in the army and annexed Aundh. Pant understood that in this action Nehru had the good of India in mind, and Nehru admired Pant. The two became friends, and soon Pant was appointed to East Africa.


-- Apa Pant in East Africa -- Nehru's Protégé, Edited and Compiled by Benegal Pereira

Apa B Pant in Sikkim as Political Officer

When the Dalai Lama and the Tibetan delegation crossed the Sikkim border in November 1956, they were welcomed by the Chogyal of Sikkim, Tashi Namgyal and the Indian representative in Sikkim, Apa Pant. For the following three months Apa Pant was in charge of organizing the Dalai Lama’s journey through India, visiting pilgrimage places, but also enabling the Tibetan leader to solicit foreign support for his people under siege.

Some thirty years later
my mother presented me with a little book entitled ‘Das Sonnengebet’ (Sun Prayer). I was just about to develop an interest for all things exotic, so I decided to give the seemingly simple yoga exercises a try. For several months I continued to practice the Surya Namaskars
and then I must have moved on to something else that was equally exciting and new, but the flavors of discipline and sanity that came with performing a regular exercise stayed with me for much longer.

Just recently, when researching Jamyang Khyentse Chökyi Lodrö’s students in Sikkim, I found that Apa Pant had not only been the highest Indian political officer in Sikkim at the time, but also that he was an ardent practitioner of the Surya Namaskar. This stirred my memory and I phoned my mother to send me the book. Unbelievably she still found it sitting on some dusty shelf.

Sure enough the same Apa Pant who had requested Jamyang Khyentse again and again for the ultimate instruction on how to meditate (as described in chapter 5 of Sogyal Rinpoche’s Tibetan Book of Living and Dying) was the author whose instructions for yogic exercise I had followed with great curiosity many years before I even knew anything about Tibetan Buddhism.
PANT on AUNDH and his (Father) Baba or BalaSahib (PANT, Apa - Mandala: An Awakening)

... We reached Aundh at night, and laid him in a palanquin in the main temple. After the agony of those hours my stepmother broke down and wanted to offer herself as a Sati. It took me some time before I could dissuade her. Before dawn, singing and chanting, we took him to his favorite spot near the museum, half-way up the hill. As the sun rose I set fire to the pyre of this great sun-worshipper, and his remains returned to the dust of Mother Earth, and to air, water and ether within an hour.

-- Apa Pant in East Africa -- Nehru's Protégé, edited and compiled by Benegal Pereira

... In 1948, Apa Pant was chosen by the Prime Minister of India, Jawaharlal Nehru, to be India’s Commissioner in British East Africa. From 1951 to 1961 he was made political officer in Sikkim and Bhutan with control over Indian Missions in Tibet.

In 1956 Apa Pant helped facilitate the Indian invitation to His Holiness the 14th Dalai Lama by way of the Sikkim Crown Prince Thondup Namgyal.

Jamyang Kyentse returned from his pilgrimage to India and Nepal around Losar 1957, just after HH Dalai Lama had returned to Lhasa via Gangtok. It was probably during this time that Apa Pant became a student of Jamyang Khyentse Chökyi Lodrö. As Sogyal Rinpoche recounts in The Tibetan Book of Living and Dying:

“Apa Pant told me this story. One day our master Jamyang Khyentse was watching a “Lama Dance” in front of the Palace Temple in Gangtok, the capital of Sikkim, and he was chuckling at the antics of the atsara, the clown who provides light relief between dances. Apa Pant kept pestering him, asking him again and again how to meditate, so this time when my master replied, it was in such a way as to let him know that he was telling him once and for all: “Look, it’s like this: When the past thought has ceased, and the future thought has not yet risen, isn’t there a gap?”

“Yes,” said Apa Pant.

“Well, prolong it: That is meditation.”

In the colophon to his teaching “Opening the Dharma” Jamyang Khyentse Chökyi Lodrö writes:

“This ‘Opening the Dharma’ was written at the request of the Governor of Sikkim, Apa Sahib, by a Tibetan holding the name of Jamyang Khyentse’s emanation (from Dzongsar), stupid Chökyi Lodrö, who, with an extremely good heart, wrote uninterruptedly. May this virtue bring benefit to the Holy Dharma and to all those wandering in Samsara.”

...He authored several books some of which contain several references to Jamyang Khyentse Chökyi Lodrö, to whom he refers as the ‘Great Khentse Rimpoche’:

• Surya Namaskars: An Ancient Indian Exercise
• An Unusual Raja: Mahatma Gandhi and the Aundh Experiment
• An Extended Family, or Fellow Pilgrims
• A Moment in Time (his autobiography)
• Undiplomatic Incidents

-- SIKKIM e.newsletter, edited by S K Sarda

Image
His Excellency Apasaheb Balasaheb Pant, PS
Jomo Kenyatta, Apa Pant and Achieng Oneko
High Commissioner of India to the United Kingdom
In office: 15 September 1969 – October 1972
Preceded by: S. S. Dhawan
Succeeded by: Braj Kumar Nehru
Personal details
Born: 11 September 1912, Aundh State, British India (present-day Maharashtra, India)
Died: 5 October 1992, Pune, Maharashtra, India
Father: Bhawanrao Shriniwasrao Pant Pratinidhi
Alma mater: University of Bombay; University of Oxford
Occupation: Diplomat, freedom fighter
Awards: Padma Shri (1954)

Apasaheb Balasaheb Pant, also known as Apa Pant, Appa Sahib Pant, Parashuram Rao Pant, was an Indian diplomat, prince, Gandhian, writer and freedom fighter.[1][2] A philosopher by nature and a mystic at heart, who served for over forty years as a career diplomat for the Indian Government. He served as the Indian Commissioner at various African countries such as Kenya, Uganda, Tanganyika, Zanzibar, Northern Rhodesia, Southern Rhodesia, Nyasaland and the Belgian colony of the Congo and, later, as the Indian ambassador to countries like Indonesia, Norway, Egypt, United Kingdom and Italy.[1] The Government of India honoured him in 1954, with the award of Padma Shri, the fourth highest Indian civilian award for his contributions to the society,[3] placing him among the first recipients of the award.

Biography

Apa Sahib Bala Saheb Pant was born on 11 September 1912[4] in the princely state of Aundh in the British India, presently near Pune in the Indian state of Maharashtra, as the second son of Bhawanrao Shriniwasrao Pant Pratinidhi,[5] the ruler of the state.[1] After schooling at local institutions, he graduated (BA) from the University of Mumbai and secured his master's degree (MA) from Oxford University.[2] He continued his studies in London and passed Barrister at Law from Lincoln's Inn and returned to India in 1937 when the Indian freedom movement was gathering pace.[1]

Pant married Nalini Devi,[6] a medical doctor and a fellow of the Royal College of Surgeons in 1942 and the couple had three children, Aditi, Aniket and Avalokita.[2] He died, aged 80, on 5 October 1992,[4] succumbing to old age illnesses.[1]

Political and diplomatic career

Pant started his political and diplomatic career as the Minister of Education of the Aundh State in 1944 when his father was the ruler of the state.[2] His tenure lasted one year and during this period and thereafter, he was involved in the discussions related to the integration of the state into Indian Union.[1] After India's independence, he entered Indian Foreign Service, got deputed to Africa and worked in Kenya, Uganda, Tanganyika, Zanzibar, Northern Rhodesia, Southern Rhodesia, Nyasaland and the Belgian colony of the Congo.[2] In 1954, he was appointed as the Officer on Special duty with the Minister of External Affairs when India's relationship with China was strained.[2] He represented India at Bandung Conference in 1956 for the formation of Non-Aligned Movement. He also worked as the Officer in Charge of the missions of Tibet and Bhutan and Sikkim,[7] and as Ambassador to Indonesia (1961–64), Norway (1964–66), Egypt (1966–69),[8] United Kingdom (1969–72) and Italy (1972–75).[1][4]

Literary career

Apasaheb Pant was a former judge for the Templeton Prize,[9] an international recognition honouring the entrepreneurship of spirit,[10] He published[2] eight books towards the latter part of his life.[1]

• Surya Namaskar, an Ancient Indian Exercise (1970)[11]
• Towards Socialist Transformation of Indian Economy (1973)[12]
• A Moment in Time (1974)[13]
Mandala: An Awakening (1976)[14]

A unique blend of political insights and philosophical reflection, this book covers a wide range of topics, thoughts and experiences in Ambassador Apa Punt’s career. It speaks of his early years on the princely state of Aundh, and comments on events in East Africa, Indonesia, the Himalayan states and Egypt, countries where he served as head of the Indian diplomatic mission.

The central core of the book, perhaps the part most significant in relation to India’s future, is his discussion of the Tibet-China-India relationship with reference to the years 1955 to 1961, which saw both the height of India’s amity with China, and the tense prelude to the 1962 war between them. Apa Pant, who was during that time India's Political Officer in Sikkim, Bhutan and Tibet, asserts that India throughout had a policy of non-interference in Tibet’s political affairs, though deeply concerned with the preservation of its religious and cultural traditions.

Many unusual personal glimpses are given to us: the Dalai Lama and Jawaharlal Nehru; the rulers of Sikkim and Bhutan; Nasser dismayed at the 1967 war; the dour Chinese generals in occupied Tibet. The book concludes with u discussion of Western civilization and the Nation-State.

Pervading the book is Apa Pant's concern with man’s inner being, a consciousness that is never far from his writing, whether personal or political.

Mandala: An Awakening, by Apa Pant, by Amazon Kindle


• Survival of the Individual (1983)[15]
• Undiplomatic Incidents (1987)[16]
• An Unusual Raja – Mahatma Gandhi and the Aundh Experiment (1989)[17]
An Extended Family of Fellow Pilgrims (1990)[18]

Awards

In 1954, he was awarded with Padma Shri, the fourth highest Indian civilian award for his contributions to the society, placing him among the first recipients of the award.

See also

• Pant Pratinidhi family
• Bhawanrao Shriniwasrao Pant Pratinidhi
• India portal
• Politics portal

References

1. "Benegal". Benegal. 2015. Retrieved 30 March 2015.
2. "Apa Pant in East Africa". Awaaz Magazine. 1 November 2011. Archived from the original on 2 April 2015. Retrieved 30 March 2015.
3. "Padma Shri" (PDF). Padma Shri. 2015. Archived from the original (PDF) on 15 November 2014. Retrieved 11 November 2014.
4. "WMF Labs". WMF Labs. 2015. Retrieved 30 March 2015.
5. "Free Library". Free Library. 2015. Retrieved 30 March 2015.
6. Gaurav Desai, Commerce with the Universe: Africa, India, and the Afrasian Imagination, p. 75
7. "TH Library" (PDF). TH Library. 2015. Retrieved 30 March 2015.
8. "Middle East Institute". Middle East Institute. 2015. Retrieved 30 March 2015.
9. "The Templeton Prize – Judges. Previous Judges". Templeton Foundation. 2015. Retrieved 30 March 2015.
10. "Templeton About". Templeton Foundation. 2015. Retrieved 30 March 2015.
11. Apa Pant (1970). Surya Namaskar, an Ancient Indian Exercise. Sangam Books. ISBN 9788125013877.
12. Bhuleshkar, Ashok V.; Pant, Apa B. (1973). Towards Socialist Transformation of Indian Economy. Humanitites Press.
13. Pant, Apa B. (1974). A Moment in Time. United Kingdom: Hodder & Stoughton Ltd. ISBN 9780340147900.
14. Apa B. Pant (1976). Mandala: An Awakening. Sangam Books. p. 218. ISBN 978-0861310630.
15. Apa Pant (1983). Survival of the Individual. Sangam Books. ISBN 9780861314003.
16. Pant Apa B. (1987). Undiplomatic Incidents. Majestic Books. ISBN 9780861316908.
17. Apa Pant (1989). An Unusual Raja Mahatma Gandhi and the Aundh Experiment. Oscar Publications. ISBN 9780861317523.
18. Apa Pant (1990). An Extended Family or Fellow Pilgrims. Oscar Publications. ISBN 9780863111099.

Further reading

• Apa Pant (1970). Surya Namaskar, an Ancient Indian Exercise. Sangam Books. ISBN 9788125013877.
• Bhuleshkar, Ashok V.; Pant, Apa B. (1973). Towards Socialist Transformation of Indian Economy. Humanitites Press.
• Pant, Apa B. (1974). A Moment in Time. United Kingdom: Hodder & Stoughton Ltd. ISBN 9780340147900.
• Apa B. Pant (1976). Mandala: An Awakening. Sangam Books. p. 218. ISBN 978-0861310630.
• Apa Pant (1983). Survival of the Individual. Sangam Books. ISBN 9780861314003.
• Pant Apa B. (1987). Undiplomatic Incidents. Majestic Books. ISBN 9780861316908.
• Apa Pant (1989). An Unusual Raja Mahatma Gandhi and the Aundh Experiment. Oscar Publications. ISBN 9780861317523.
• Apa Pant (1990). An Extended Family or Fellow Pilgrims. Oscar Publications. ISBN 9780863111099.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Thu May 28, 2020 1:59 am

Part 1 of 4

Apa Pant in East Africa -- Nehru's Protégé
Edited and Compiled by Benegal Pereira
Accessed: 5/27/20

While on her initial mission at the Tibetan camps in 1959-60, Freda also visited Sikkim where a number of Tibetan monks and refugees had settled. It seems to have been then that she first met the head of the Kagyu lineage, one of the four principal schools within Tibetan Buddhism. The 16th Karmapa Lama had escaped from Tibet through Bhutan in the wake of the Dalai Lama's departure and had moved into his order's long established but near derelict monastery at Rumtek in Sikkim. Apa Pant, a senior Indian official, told Freda that she really couldn't come to Sikkim without calling on the Karmapa. Pant was an Oxford contemporary of the Bedis. He was from a princely family and had an inquiring mind about faith and religion; he went on to be one of India's most senior diplomats. At this stage of his career, Pant was India's political officer covering Sikkim and Bhutan, two small largely Buddhist kingdoms which lay on the hugely sensitive border with China, and also in charge of the four Indian missions in Tibet.23 Freda was keen to act on her friend's suggestion:
[Apa Pant] sent me on horseback -- there was no road at that point up to the monastery. And I remember the journey through the forest and it was most beautiful. As we neared the monastery, His Holiness sent people and a picnic basket full of Tibetan tea and cakes and things to refresh us. It's about twenty miles, the path up to the monastery. And when I went to see him, there he was with a great smile on the top floor of a small country monastery surrounded by birds, he just loves birds. ... There he was with his birds, sitting in his room, not on a great throne but on a carpet with a cushion on it. And just at that time, the Burmese changeover took place and the gates of Burma were shut. And I was feeling a great sense of loss that I can't see my Burmese gurus and so I asked the question that was in my mind that I was saving up to ask my guru when I met him. I asked it of His Holiness. And he gave me just the perfect answer.24

There is perhaps an allegoric aspect to much of Freda's shared memories of her relationship with her guru, as the 16th Karmapa became. But at this time political storm clouds were gathering over Burma, leading up to the military coup in March 1962 which sealed the country off from the rest of the world for a generation. The Kagyu school traced its lineage back to the eleventh century and alongside a monastic structure it emphasised meditative training and solitary retreats.25 That suited Freda. And above all she was impressed by the spirituality and personality of the 16th Karmapa, by his 'deep roaring laughter' and by a personal conduct and indeed appearance which put her in mind of the Buddha.

-- -- The Lives of Freda: The Political, Spiritual and Personal Journeys of Freda Bedi, by Andrew Whitehead

Table of Contents:

• Apa Pant in East Africa -- Nehru's Protégé
• Early Life On Aundh:
• Apa on Nalini: ©
• Pant’s tenure as India’s first Commissioner for East and Central Africa, as it relates to Kenya:
• Background Pant arrived in Kenya by ship on August 15, 1948
• III. Evolution and Evaluation of Pant’s tenure
• INITIAL PHASE (August, 1948 – June 1952)
• TERMINAL PHASE (January 1952 – February 1954
• CONCLUDING OBSERVATIONS
• REMINISCENCES OF APA PANT: By Professor Robert Gregory
• REMINISCENCES OF APA PANT: By Peter Wright
• The Koinange Story:
• Nazareth on Nehru:
• Pant on Pinto:
• APA PANT Associations with Suryakant and Leela Patel:
• PANT on AUNDH and his (Father) Baba or BalaSahib
• Compiler Benegal Pereira
• Bibliography

I have sought to focus this compilation essentially on Apa Pant’s period in East Africa. To this end, the material includes details about his life and work before his assignment, and there is little dealing with the long period thereafter. I would like to thank all the following persons who assisted me with producing this compilation: Zahid Rajan who as publisher of Awaaz first suggested this topic to me several months ago, then gave me the benefit of several postponements because of other work pressures and finally pushed me to complete the task; Mrs. Leela Patel, a very close friend of Pant together with her late husband Suryakant starting with his period in East Africa, who was kind enough to provide me with many of the photographs supporting this commentary; Aditi and Aniket Pant who put up with my constant barrage of emails and requests for photos. Robert Gregory and Peter Wright for meeting with me and sharing their first hand experiences, having had long standing personal contacts with Pant before and after his East African tenure for their contributions as well as many interesting conversations over past years; and Angelo Faria who had lived in Kenya during Pant’s tenure, with whom I had a substantial interaction during this compilation, and for the substantial analytical piece (and rebuttals) that he prepared at relatively short notice and within tight deadlines.

In August 1948, less than a year after the attainment of Indian independence, a still deeply British colonial Kenya colony with its Asian minority who were almost wholly British rather than Indian citizens, made its first acquaintance with an engaging and charming couple, an aristocratic Indian and his medical surgeon wife – Apa and Nalini PANT. Although their arrival was marked by high positive expectations among the Asians and a distrustful respect by the local colonial authorities, by its end about 5 3/4 years later in February it was to be a valuable learning experience for both parties. Sri Apasaheb Pant, an Indian prince and son of the tenth Pant-Pratinidhi and ruler of the kingdom of Aundh, moved by the idealistic calls of Gandhi to national service and of Nehru to diplomatic duty, left his father's state of Aundh to become the first Indian Commissioner for East Africa (Kenya, Uganda, Tanganyika and Zanzibar); within a couple of years, his mandate would be extended to cover British colonies in Central Africa (Northern Rhodesia, Southern Rhodesia, and Nyasaland) and eventually the Belgian colony of the Congo.

Bio-sketch:

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Apa Pant

Sri. Apa Sahib Pant was born on 11th September 1912.

Educated: at University of Bombay (BA) and Oxford University (MA); Barrister-at-Law, Lincoln's Inn; return to India in 1937.

Award: Padma Shri 1954. Married: 1942 Nalini Raje, M.B, BS, F.R.C.S

Children: Aditi, Aniket and Avalokita Interests include: Photography, yoga, tennis, skiing and gliding.

Died: Apasaheb Pant died 5th October 1992.

Diplomatic Career:

Pant's training in the arts of diplomacy began much before his arrival in East Africa. Indeed, before Indian independence he had already served as Education Minister and Prime Minister of Aundh State (1944/45) under his father's tutelage, and immediately thereafter he had been deeply engaged in the discussions leading to the integration of his state within the Indian Union. He wrote: “life is a constant arrival and departure, whether the journey is from one room to another or from one continentto another”. His subsequent diplomatic career spanned some three decades, during which time he was drafted into increasingly delicate and senior diplomatic assignments. These covered: Officer on Special Duty, Ministry of External Affairs 1954/55 when he worked directly with Nehru on matters relating to the Nonaligned country group resulting from the Bandung Conference in 1956; Officer in Sikkim and Bhutan with control over Indian missions to Tibet (1954/55) when relations with China were tense, especially after the defection to India of the Dalai Lama; followed by ambassadorships to Indonesia (1961/64), Norway (1964/66), Egypt (1966/69), United Kingdom (1969/72) and ending with Italy (1972/75).

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Apa Pant

Pant is the author of several books, all of which offer glimpses to his time in East Africa, these include:
An Unusual Raja - Mahatma Gandhi and the Aundh Experimen, Hyderabad: Sangam Books, 1989.
Surya Namaskar, an ancient Indian exercise, Bombay, Orient Longmans, 1970.
A Moment in Time, Bombay: Orient Longman, 1974.
Mandala: An Awakening, Bombay: Orient Longman, 1976.
Survival of the Individual, London: Sangam Books, 1983.
Undiplomatic Incidents;. Bombay, Orient Longman Limited, 1987
An Extended Family of Fellow Pilgrims,. Bombay, Sangam Books, 1990

Early Life

On Aundh:


Aundh a small princely kingdom, now situated in the state of Maharashtra, about a hundred miles south east of Poona. The story of Aundh goes back more than four hundred years back to the middle 17th century in about 1630. Its founder, Trabak Pant Pratinidhi, a poor Brahmin, turned warrior during the period of Sambhaji Raje and Rajaram Maharaj. The story of Aundh ended almost four hundred years later in 1951, with the death of Raja Bhawanrao Pant-Pratinidhi, also known as Balasaheb, the last Raja of Aundh (Apasaheb’s father). At the earlier urging of the Mahatma, Aundh was absorbed into free India on March 8, 1948. Apa Sahib Pant, a prince of the Pant dynasty was the second son of Raja Bhawanrao Pant. Bhawanrao or Balasaheb, was Apa Sahib’s father, and referred to him affectionately as his Baba. Mahatma Gandhi’s ideas about how he envisioned democracy in India took root in Aundh. Discussion between the Mahatma and Pant's father, Raja Bhawanrao and later Pant himself later evolved into ‘Aundh experiment’, designed to experiment with decentralization of democratic decision making in Aundh. After Apa Sahib returned home from his studies in England, Maurice Frydman, who Apasaheb referred to as genius, a saintly social worker, engineer and friend of Pandit Satwalekar, urged Balasahib to give up all power to the people of Aundh. Apa Sahib recounts a conversation with the Mahatma in the context of Aundh. The Mahatma said: “tell me, after being called to the bar and spending the money of the poor peasants of Aundh on yourself for five years, are you going to migrate to a city such as Bombay or Delhi and make money by exploitation? Or have you any sincere sense of obligation, of doing your duty, dharma, by serving the poor people of Aundh, who have until now, fed and clothed you?” Apasaheb’s quite taken aback by this direct question replied: “Bapuji, what can I say? I would certainly like to help my old father, and stay on in Aundh. At least such is my present inclination”. The Mahatma smiled, and said, “Look Apa, you are dealing with me now. My old friend Pandit Satawalekarji has written to me that your father wants to hand over the kingdom of Aundh to his people. I hope this intention is genuine. It would be truly in keeping with our ancient customs which follow by those good rulers who knew what their dharma was……” Peter Wright, a long standing and close English friend of Pant from their university days at Oxford until Pant's death, and followed him to India during the II World War period through Indian Independence and Kenya in the early 1950s,and after his deportation in 1952 back again to India,, wrote: “I am well aware of Apa's feelings with regard to the absorption of the small state of Aundh into the Bombay Presidency and subsequently into the state of Maharashtra. I visited Aundh when Apa himself was the Chief Minister and had, with enthusiastic local support, transformed it into a tiny model democratic state -- an outstanding success -- with the full support of his father. He [Pant] has never been given the recognition he deserved for doing this; incidentally it also led to a number of Indians from outside, who were "wanted" by the British authorities for political reasons, taking refuge in Aundh State. Also I am not aware that Apa has been given adequate recognition for his hard and in the circumstances painful work that he did in helping to persuade other Maratha princes to surrender their sovereignties to the newly forming Indian Union Government in the interests of constructing a truly united and democratic state. Pandit Nehru was, of course, well aware of this when he selected Apa for the Nairobi position”. The clash between Shivaji's militaristic views and Gandhiji's pacifism, inevitably affected both Apa and his father, with the Gandhian views finally triumphing (as they did with Khan Abdul Ghaffar Khan in the NWFP). I personally felt immensely privileged v to know and to have the love and friendship of this great duo, father and son, and to learn from them something of the great Maratha history and traditions.

On Leaving Aundh for East Africa (1947 – 1951): © Pant, Apa; An Unusual Raj, Sangam Book, 1989

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Apasaheb’s expressed his emotional feeling at the start of his diplomatic career, when Prime Minister Jawaharlal Nehru offered him his first diplomatic assignment – as first ambassador of free and independent India to colonial East Africa. It was in December of 1947 that Apa Sahib was summoned to go meet with Nehru in Bombay. Pant said, “Doors that open unexpectedly are not always easy to pass through”. His energies had been in a state of dull suspension, given the prospect and dissolution of Aundh, but were stirred again as Nehru asked him “Apa, go to East Africa and be our first representative”. He later recounted: “ To be a representative, a Pratinidhi as in our family tradition, was not only exhilarating in a personal way but something I had felt my father would welcome for his son, an honor that would be his as well as mine. But the merger of Aundh had left many problems for the family, and not all of them had been settled”. Later, in New
Delhi, when taking leave of Prime Minister Jawaharlal Nehru, Pant told Nehru that he knew nothing of diplomacy, or of Africa. “Never Mind”, Nehru said jokingly, “Go and shoot a few lioApa and Nalini Pantns!” Pant said he did, many of them with a camera, of course. In this and in every way it was a terrific experience. And he wanted his father to share in it; In 1950 Pant’s father paid a visit to Nairobi. Apasaheb’s speaks:

Apa Sahib speaks:

“By the end of 1947, Nalini and I left Aundh. That last day in Aundh is still vivid in my memory. I could not believe that I was leaving Aundh for good. All the pots and pans, beds and cupboards and chairs were loaded on to a state-red number plate truck.

Baba, with his red cap, had come out of the palace to bless his daughter-in-law and me, and our little, sweet four year old daughter, Aditi. Baba was happy and also sad. Happy because his daughter-in-law was to start practicing medicine and surgery in Poona - She had built a house there on the plot given to her by her father and mother. And sad because little Aditi was also leaving.

I tried to settle down to a routine in Poona at the end of 1947. I did not know what to do. Someone suggested that I stand for the constituent assembly from the Deccan state constituency. I did, but failed to get in by one vote. Shri Munavalli won against me. So I retired even more into my minuscule ego.

It was Raosaheb Patwardhan who, like the affectionate elder brother that he was, dragged me out of my hole, and forcibly took me to see Jawaharlal Nehru in Bombay. I was of course, very hurt that the congress, and the high command had completely forgotten what Raja Bhawanrao had done for the freedom struggle and I secretly hoped that Baba would at least, be made a raj pramukh if not given a ministership.

But who would care for Aundh when even the Mahatma was forgotten? So when Raosaheb ushered me into the presence of the shinning, smiling, extremely self-assured first prime minister of independent India, I was aggrieved.

Panditji however could charm anyone, any time, with hardly any effort. He was then at the height of his power.

When Raosaheb asked him if he had forgotten me, he said, “No, I was just thinking of him just the other day.” Then turning to me he said, “Apa, go to East Africa as our first ambassador there.”

Ambassador? I was to be an Ambassador? I should have shouted for joy, but didn’t feel like it then. My ego would take a while to assert itself again.

I asked, “What do I do there as an ambassador, sir?” Mischievously Panditji said, “Oh, nothing much! Giver dinners, and perhaps shoot a few lions (With a camera, of course).” So I sailed alone by the S.S.Khandala, the oldest ship of the P & O line. Baba and the rest of the family were there to bid me farewell. Was Baba proud that I, his second son was now an ambassador of free India?

Was I happy and proud? Hardly, I was disgusted with myself. I did not like leaving Baba all alone.

As I boarded the ship, I wept. Tatya Inamdar was to accompany me as my private secretary. It was Nalini’s idea and she had persuaded Jawaharlal to agree to it. It was quite unusual for a person outside the I.F.S. or the secretarial cadre to be appointed to go abroad at the Government of India’s expense, and everyone must have thought that it would serve me better if I had a wiser person to guide me. Tatya, as usual, did so with care and affection. I missed Aundh, Baba, Nalini, Aditi and little Aniket, our son who was then just a year and a half old.

Understandingly, Nalini scarified her own career as an honorary doctor ate the Sassoon Hospital in Poona, not to mention her professorship and budding practice, to join me in 1949. Thus Aditi and Aniket grew up amongst lions, rhinoceros and zebras. Those five and half years in Africa where glorious for us.

Once again I was filled with new motivation. My ego re-inflated itself and I wanted Baba to see me confident once more. So Baba came to stay with us for a while. He travelled widely.

in East Africa and was happy. He was especially fond of little Aniket. Aditi was too volatile for his liking.”

Apa on Nalini © Pant, Apa; An Extended Family of Fellow Pilgrims; Sangam Book, 1990

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Nalini Pant

The longevity and synergy of the Apa –Nalini partnership, and its resulting legacy, is a tribute to the symbiotic relationship between Apakaka and Akka, respectively (as they lovingly referred to each other).
Apakaka’s initial encounter with Akka was at her eldest brother’s small two room flat in Bombay. It had been preceded by a meeting he had with Natesh Appajii Dravid, Akka’s father, who had first come to meet him as an eligible bachelor in Poona the previous year to make a proposal of marriage. At this time, after having secured her fellowship in Surgery (F.R.C.S.) in Scotland, she had been appointed to head of a women’s hospital in Rajasthan. Curiously, Apa and Tai Dravid, Akka’s mother, had a brief letter exchange five years earlier, when she wrote him stating that she had: “watched (my) career with interest”, so Apa appears to have been tagged much earlier as a potential son-in-law for the well suited and educated Nalini.
Apa confesses that at this very first meeting with Akka he was “…deeply impressed by her apparent calm and dignified bearing, her high intelligent forehead, her sharp, steady, critical, non smiling, even stern, but kindly eyes..” But the spell was broken when “going to the kitchen, she banged into a wooden screen in front of the door”.

Apa Sahib speaks:

“Each one of us, whether it was Africa or elsewhere, looked at the same event or people from different angles. In any case no two people can even share the same point of view of life. Our view points were different – often clashed – but our objectives were the same: making friends for India and building a world network of mutual understanding. It was, of course, a fascinating task. It was very joyful and fulfilling too. At the end of it, we both felt we really had lived.

From Pandit Nehru, Indira Gandhi, to Aditi, Aniket and Avalokita, all felt that what I said or did had to have the final stamp of Akka’s approval! In fact in 1958, Pandit Nehru whilst staying with us in Gangtok, asked Akka whether she had read ‘that stupid report of your journey in Tibet by Apa?.’ He also asked her, ‘Do you approve what Apa does or write?’

Indira had a especially soft corner for Akka as did all the various ministers, such as Swaran Singh, Jagjivan Ram, Subrahmanyam and others. All the foreign secretaries would, in half-joke half-serious, manner, ask Akka to control me!! She did, magnificently.’

They spent the first five years prior to 1946 in the Aundh, where their two first children were born, Aditi and Aniket, and later their third child Avalokita. After a short interval in Poona where Nalini had to give up her job at the Sasson Hospital as well as her private practice, for the start of the Pant’s first diplomatic assignment, and as commissioner for East Africa.

Apa Sahib speaks:

“Akka can be merciless in her criticism. Her objective is not to put down or show one in a derogatory light, but to help one correct oneself: to help one to strive even harder. People like me are over generous with compliments and approvals. Our approval therefore has little value. People like Akka on the other hand are frugal, sparing in theirs, therefore all seek them and feel fulfilled when they receive them”.

“Akka has been the greatest, the most persistent, ceaseless but loving, image smasher of all! Pretence, inadequacy, hypocrisy, falsehood of any kind, she could never tolerate, and said so openly and instantly. What a fellow Pilgrim she has been” (Pant).

As one lives and experiences same or similar situations, one’s mental and intelligent vibrations start to respond to the person most intimate to oneself. Words then become unnecessary. Between Akka and me it has been so far for the last so many years. Thoughts, feelings, just get transferred spontaneously. It is great fun!! It is also a discovery of some aspects of that unified mind-energy in which we exist. Akka of course has helped me tremendously in this self-discovery.

Pant’s tenure as India’s first Commissioner for East and Central Africa, as it relates to Kenya: a personal interpretation. (Personal Communication from Angelo Faria: November 2007)

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Angelo Faria

Angelo Faria was born to Goan parents in Mombasa and completed his secondary schooling in Kenya. He went on to obtain undergraduate and graduate degrees in economics, respectively, as a Kenya Government Bursar and Leverhulme Undergraduate Scholar at the London School of Economics in the United Kingdom in the 1950s (where President Mwai Kibaki was his exact contemporary) and as a Ford Foundation Fellow in the U.S. at the University of Wisconsin (Madison) in the 1960s. He was first employed as a senior official within the erstwhile East African High Commission (EAHC)/East African Common Services Organization (EACSO) in Nairobi for just under a decade. Thereafter, and following a short two-year spell with the United Nations Development Program (UNDP) in Lusaka, Zambia, he was for about 30 years a staff member of the International Monetary Fund in Washington DC. He retired from it in 2003 and currently resides in Washington DC. He remains keenly interested in, and is a perceptive private commentator on, the East African political environment, through continuing personal contacts and periodical visits.

I. Introduction

My evidentiary background in preparing this piece is relatively modest and somewhat informal in character, being limited essentially to prior information on the evolving political environment in Kenya especially as it impacted on Asians acquired, inter alia, from having lived in Kenya both before and after independence, engaging over several decades in wide-ranging conversations with others, and reviewing cursorily earlier academic books published in the 1980s including : Dana Seidenberg (Uhuru and the Kenya Indians, 1983 and Mercantile Adventurers, Ch. 6; 1996) out of the University of Syracuse in the United States and J.M. Nazareth (Brown Man, Black Country,1981).

It is also buttressed by my more recent reading in March/April this year through incomplete sets of past Kenyan newspapers covering the period 1949-54 (East African Standard, Colonial Times, Daily Chronicle, Goan Voice and Daily Mail) that I found serendipitously in the US Library of Congress here in Washington. This was piqued by a spate of recent “revisionist” academic books published in the last three years: James Franks (Scram from Kenya, 2004); Caroline Elkins (Britain’s Gulag, 2005); David Anderson (Histories of the Hanged, 2005); and Zarina Patel (Unquiet, 2006) and an incomplete set of material copied to the UK India Office titled: “Kenya Colony Intelligence and Security Summaries Reports (1947-49”) which was released in 1998, and received recently during several interesting discussions with Pyralli Ratansi. More recently still, through the personal courtesy of Benegal Pereira, I have read through the relevant sections relating to Pant’s tenure in East Africa weaved by him in his four books: A Moment in Time (1974; Chapter Four); Mandala (1978; Chapter 2); Undiplomatic Incidents (1987; Chapter 1); and An Extended Family of Fellow Pilgrims (1990; Chapter 11); these have helped me to enable Pant’s own words, as reflected in numerous quotations (in which errors in the spelling of proper names are left unchanged) to be inserted in the text, so Pant could, as it were, be allowed to speak for himself with the benefit of considerable hindsight..

The outline of political developments in Kenya generally are thus well known from published sources; that relating to the impact of such developments on the Asian community is perhaps less well explored (apart from Seidenberg’s books), and in particular the role played by Pant which is of course the central concern of this piece. In this respect, Pant’s own evaluation interspersed through his books, although profiting modestly from the passage of time, is curiously more anecdotally than substantively reflective. As a result, I have had to try and first to sketch out with a broad brush the political environment Pant faced on his arrival and its evolution during his tenure; my effort is, therefore, counterfactual in the sense that it attempts to understand Pant’s private thinking of political developments as these evolved, as if Pant was a central player which of course he was not.

I am fully conscious that this is not the standard “scholarly” contribution, annotated by fuller reference to the extensive relevant literature that has emerged, and backed by associated citations (other than for quotations from books written by Pant noted above, which are specifically referenced by year of publication and page). These quotations are useful as providing some indication of Pant’s thinking at the time, but they provide in my view little indication regarding his perceptions about whether his exhortations were influencing the racial groups (especially Africans) to whom they were addressed at the time. Moreover, with one notably short exception (see my conclusions section), there is very little by way of balanced reservation arising from a consideration of subsequent developments in his ex-post analysis of his thinking of the period.

If the piece is not scholarly, it is only because, for several personal and time-related reasons, I have been unable to commit myself to an authoritative survey of the relevant materials. As such, this piece constitutes an entirely personal and somewhat inferential interpretation exclusively from Pant’s supposed perspective, but limited essentially to Kenya rather than to the wider geographical sphere to which he was accredited. I believe that the modestly revisionist case I make out is at least plausible on its face. I fully recognize that there is, however, always the distinct possibility that some of the inferences from an admittedly modest factual base that I draw may be prospectively invalidated by more knowledgeable contributors and even from the discovery of countervailing factual information.

In this first section, the emphasis is on delineating in general terms the environment that Pant, a diplomatic neophyte, would have found when he first arrived in Kenya in mid August 1948. In the second or evaluation section the emphasis shifts to consider more specifically Pant’s strategy and activities as these evolved during his tenure in Kenya, so far as I have been able to gauge these from his writings and my own inferences.
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