When Hamid Ansari returned to India in 2018, it was a matter of great public interest. He disappeared in November 2012, and wasn’t heard of until Pakistani authorities accused him of espionage. The then External Affairs Minister Sushma Swaraj also took an interest in his case and helped in his restitution.
Hamid Ansari’s mother Fauzia Ansari is the vice-principal of a Mumbai college, and his father Nehal Ansari is a marketing manager in Bank of India. Hamid had completed a degree in engineering and had gone to Dubai for an MBA internship. He did a lot of voluntary social service work with the Rotaract Club, often teaching at regional-language schools, helping students from weaker sections of society, cleaning the streets, etc. Through this club, he became friends with exchange students from Japan, Hong Kong, Afghanistan and other countries. That was how he met Hamdan Khan, from Afghanistan, who offered him a place to say should he ever visit the country.
In November 2012, the then 27-year-old techie told his parents he was going to Afghanistan to interview with an airline company. But a few days after landing in Kabul, Ansari went missing.
Hamid||Hamid Ansari, Geeta Mohan
Ansari went to Pakistan on what he strongly believed was a humanitarian mission. Fiza, the woman he wanted to save, lived in a part of Pakistan well-known for honour killings. Hamid met Fiza on an online chatroom. They became friendly soon, but Fiza’s family was already bent and insistent upon Fiza getting married. Given the beliefs Fiza’s family held, it was a near impossibility that anything would come of their relationship.
But one day, Fiza’s brother shot and killed a boy in their neighbourhood, and shot at his own father. Her father took the blame, but as retribution, the jirga (local tribal council) decided that under the wani custom, Fiza was to be married off to an elder son of the aggrieved family as compensation. There was no space for negotiation in the matter. The word of the jirga was binding.
This turned Hamid’s world upside down in many ways. Jatin Desai, an activist spearheading the mission to get Hamid released, had said that the first time he met Hamid was around six months before he disappeared. Hamid had met with Desai asking for help in acquiring a visa to Pakistan. Hamid had been told by his friends later that he could find an easier passage into Pakistan through Afghanistan. His appeal to the Pakistani High Commission through the Rotaract Club had been rejected after great delay. Having received no communication from Fiza herself, he decided to try entering Pakistan through Afghanistan.
Meanwhile November 14, 2012 onwards, Fauzia stopped receiving any news from Hamid. She checked airline passenger lists and went to the consulate but to no avail. Hamid seemed to have well and truly disappeared.
He was arrested in Kohat, the city where Fiza lived. In all probability he was set up by the people he had trusted, who had taken him to the hotel where he was staying, and promised to take him to Fiza. He had been suspicious of sudden last-minute changes in their plan, but he was also and illegal entrant in a foreign country with dubiously made fake identity cards, he didn’t speak the local language, and he looked conspicuously out of place. He was completely at the mercy of the people he had initially trusted, people who would later make him deeply regret his decision.
Indians and Pakistanis alike worked tirelessly for his release. The story of Hamid Ansari is also the story of individuals caught in the faceless vortex of state power. It showcases individuals as human beings first, and nationally divided citizens after. Activists rallied for him on both sides of the border, Fauzia worked day and night, and Zeenat Shazbadi, the Pakistani journalist who worked his case throughout was also later detained for her links to Ansari and was subjected to ‘enforced disappearance’. Everyone put their lives at stake to fight through this situation. Above all, Hamid is a story of strength and resilience through the most hostile circumstances possible. It gives us activists, lawyers, parents – ordinary people – who are actually heroes in the real world, and it narrates the life of a man who survived impossible conditions dauntlessly, because he believed in the innocence of his cause.
Not Many, But One combines knowledge from Sree Narayana Guru’s Advaita philosophy and the latest findings of modern physics, astrophysics and life sciences to tackle some fundamental scientific and philosophical issues. Here is an excerpt from the second volume, which explores how Sree Narayana Guru revived the Advaita philosophy.
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In India, religion and spirituality are used very often as synonyms. While religion is more to do with rituals, spirituality has more to do with one’s self or, the spirit. In India, spirituality and religion are inherent parts of the day-to-day living of people in all walks of life. In India, people belonging to all the major religions of the world coexist in harmony for centuries. We begin with Hinduism since it is the dominant religion in the subcontinent.
Not Many But One Volume I||G.K.Sasidharan
For the study of Indian spirituality, it is essential to understand the basic tenets of Hinduism, a rich, complex and deeply symbolic religion. Hinduism is otherwise known as sanatana Dharma, or the eternal truth/tradition/religion. the Vedas are considered as superhuman-divine revelations, revealed to sages and seers in higher states of communion with ‘the one’—the Absolute. the Vedas are believed to be the world’s most ancient scriptures.
The Absolute is understood in three ways: one, as Paramatma or nirguna (unattributed) Brahman (the unattributed, all-pervading aspect of the supreme); two, as saguna (attributed) Brahman (the supreme soul as the aspect of God within the heart of all beings); and three, as Parameswara, the Absolute in the Jagrat or visual feature.
The entire universe is an illusion, a Vivartha (reflected image) of the absolute reality. the absolute reality can be seen only by turning inward as if it is you or inside you. the Indian philosophy differentiates between ‘belief’ and ‘faith’. A belief may or can be true, whereas faith can never be so; though faith is very often used to mean acceptance. For example, in earlier times, the earth was believed to be flat (belief). now, we know precisely that the earth is spherical (faith). According to Hinduism, experience is the key to faith.
The mother, father and the guru are akin to God. Ahimsa or non-violence to all forms of life is a basic principle. nothing is considered bad so long as it is within limits and the body accepts it. Hinduism believes in the following aspects: An absolute ‘one’, all-pervading supreme being both immanent and transcendent, the creator of un-manifest reality, though it is the only ‘Reality’.
According to Karma, the law of cause and effect, each individual creates his own destiny by his thoughts, words and deeds. Karma is not fate; for man, his deeds create his own fate. God does not punish anyone; one reaps what he sows. the effect of his acts makes him take several births until all the debts of his deeds—good and bad—are returned. still, prayer and nobility give Divine Grace. Man is not a born sinner. Divine grace is equal for all. Hindu philosophy believes in equality of well-being for all— Lōkā Samasta Sukhinō Bhavantu.
Reincarnation (where the soul evolves through many births) continues until all Karma is resolved. then only one attains Moksha or liberation from the cycle of rebirth. this destiny is common for all souls—the existence of divine beings in unseen worlds, temple worship, rituals and devotion lead to communion with the ‘Devas’ or gods in other worlds.
Not Many But One Volume II||G.K. Sasidharan
The history of spirituality and religion in India extends back to the end of the Palaeolithic period. this is evidenced by early traces of it excavated from different parts of India. there is evidence of ‘fire worship’ and ‘mother goddess’ worship as early as 10,000 BCe to 30,000 BCe. In Baghor situated near Kaimor escarpment Medhauli village in Madhya Pradesh, the excavated triangular stones and altars of fire worship seem to be 30,000 years old. A triangular stone was found incised with triangles, marked in red ochre, at an altar for a goddess. even today this practice continues in many villages in India, where similar stones, smeared in red and incised with triangles are offered to village deities. the triangular shape is generally taken as the basis for creating yantras, which are used for the worship of various deities. In the Indus Valley civilization (Harappan civilization) Kalibangan proto-Harappan age (3500 BCe–2500 BCe), they practised worship of the mother goddess, phallic worship and worship of a male god.
The new ideas of spirituality built up through the last couple of centuries, combining Western materialistic ideas with mystical traditions of Asia; especially of Indian religions. the ultimate endeavour was to find the truth of the individual’s entity ‘I’. With the advent of translations of Hindu texts in the West, mostly during the last century, transcendentalist thoughts started influencing Western thought, which led to the endorsement of universalist ideas and to Unitarian Universalism.
The theosophical society that searched for sacred teachings in Asian religions contributed to the major influence on model spirituality. It was influential on several Asian religions, especially on neo-Vedanta, the revival of theravada Buddhism, and Buddhist modernism, which adopted modern Western notions of personal experience and Universalism and incorporated them in their religious perception.
The perpetual philosophy of Asian tradition furthered the influence on the Western model of spirituality. An important influence on Western spirituality was neo-Vedanta, also called neo-Hinduism and Hindu Universalism, a model interpretation of Hinduism which developed in response to Western thoughts and oriental thoughts. the Unitarianism and the idea of Universalism were brought to India by missionaries and had a major influence on neo-Hinduism. this universalism was further popularized and brought back to the West as neo-Vedanta by swami Vivekananda.
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The translations, explanations and commentary given in the two volumes of Not Many, But One are simple and conceivable by ordinary readers who may not be well equipped to grasp the complexities of the intuitional spiritual findings of Advaita and hypothetic conclusions of quantum physics-but without compromising on the authenticity of the works.
Moni Mohsin sat with us for an absolutely delightful chat, and we just can’t get enough of her (and her book The Impeccable Integrity of Ruby R of course!)
South Asian literature has historically been seen as heavy and weighted, so do you feel a little more liberated working with a freer style like satire?
MM: It’s not that satire is lighter per se because you can go to really dark places with satire too. I choose to write social commentary that allows me to portray my society as accurately and as truthfully as I can while also exploring its more comedic side.
If you had to pick five desert island reads, they would be:
MM: Ah! This is a difficult one not least because my essential reading keeps changing, but if I have to give you top five today they would be:
George Eliot’s Middlemarch because it is so wise, profound and capacious.
Digging to America by Anne Tyler for its wryness, humour and subtlety.
The Complete Works of Shakespeare because God knows when I’ll be rescued.
Some David Sedaris to lift my spirits.
Nuskha-e-Wafa by Faiz Ahmed Faiz so I can keep myself busy by learning all of his greatest ghazals and nazams by heart and stunning everyone with my brilliance when I finally get rescued.
How have you been spending your days indoors?
MM: Editing, writing, recording my podcast ‘Browned Off’ and watching tons of Netflix. And eating chocolate!
If you didn’t pick satire, what would be another narrative style that you might consider?
MM: I’d write funny romances and whodunnits.
Do you think social media can have a positive impact in a field like politics, or is that too positivist? In theory of course yes, it is possible, like anything else, but do you think the system and political structures create politicians and workers on ground level who could actually wield it as a constructive tool?
MM: Of course social media can have a positive impact. Many activists use it for just such a purpose: they speak truth to power and set the record straight. As with everything else, in using social media too there is a choice involved.
What would Ruby do if she were embroiled in today’s South Asian politics? Do you think she would play the system like a fiddle or is the current situation maybe a bit too much even for her?
MM: She would do exactly what she does in the novel: she’d start off believing she is doing good. But very soon, in order to prove her loyalty to her party, she’d find herself peddling misinformation and abusing anyone who disagreed with the party line. And she’d still believe she was doing good.
There is a general despondency that seems to have settled in amongst people, with the pandemic and the general world-politics vortex where something goes wrong every day. We find ourselves once again in an age of anxiety. Do you think satire has the potential to push society towards introspection at such a time? Or is it consumed more like page 3 entertainment because people are too tired?
The Impeccable Integrity of Ruby R||Moni Mohsin
MM: I don’t really know. I think for satire to act as a catalyst for reform, there has to be some consensus on morality – on what we deem to be right and what we believe to be wrong. But in today’s deeply divided world I’m not sure we have that agreement any longer, if we ever did. My own ambitions as a writer are more modest. I am pleased if I can make someone smile when they read my work or recognize something I’ve written as being truthful.
Power and age very easily sway younger, more impressionable people. It happens with Ruby as well, who listens to one speech by Saif Haq and completely discards her reservations about a figure like him. Was the affair between Saif and Ruby a conscious narrative choice from the very beginning, considering it echoes the #metoo movement very closely, or was it something that born later out of the sequence of narrative events?
MM: It is not just the young who fall prey to the false promises of the powerful and the privileged. The affair between Ruby and Saif, while it is an actual thing in the book, is also meant to function as a metaphor for how we the public, who should know better, allow ourselves to be seduced by celebrity and by the intoxicating but divisive rhetoric of populist leaders.
Saif is said to have been modelled on Imran Khan, although he is an echo of several public figures we have seen. Did you have any specific figure in mind when you wrote him or is he more of an amalgamation?
MM: In creating Saif Khan I channelled the arrogance, entitlement and charisma of several populist leaders who are prominent in the world today.
The heightened focus on integrity in a field that obviously seems to have none is a very striking anomaly through the novel. In India for example politics seems to have given up on pretences and external polish. Do you think perhaps that morally bankrupt politicians are more effective when they work with the façade of integrity, parading the importance of being earnest? Or is the scene changing in that regard?
MM: I don’t think that Indian leaders have dispensed with their soaring rhetoric about purifying their country and returning to some mythical golden age while simultaneously stepping into a glittering future. Populist leaders never tell their adoring public the truth: that they have no quick fixes and that meaningful change comes only through hard work and sacrifice. The best they can do when their hypocrisy or incompetence comes to light is to either blame others (the opposition, or minorities, or bad neighbours or hostile super powers or the ‘lying’ media or whatever) or else, conveniently ignoring the truth.
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The Impeccable Integrity of Ruby R is an exciting satire on the life and times of our current politics.
Who do we laugh at and who do we laugh with? Avay Shukla, an ‘unserious’ writer, has a clear vision of what has been going off-track in India in the past decade. And he says it all with clarity and a biting humour. Here is an excerpt from his book PolyTicks, DeMoKrazy & Mumbo Jumbo: Babus, Mantris and Netas (Un)Making Our Nation.
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I belong to a generation that was weaned on the Reader’s Di- gest feature “Laughter, the best medicine”, MAD comics, PUNCH magazine, Mark Twain, Oscar Wilde, Groucho Marx and quotations from a mysterious “Confucius” (“a man who be both a fool and an arsehole is an ignoranus”) who bears no resemblance to the original sage. Armed with the understanding of human character acquired from these astute observers I have gone through life realising that humour is the ultimate gift of expression that relieves, criticises, elevates, weeps, embraces. But most important, it always teaches, whether it be by the understatement, the mimicry, the pun, the satire, the suggestio falsi, the paraprosdokian or even the humble limerick. There is no more effective (but civilised) commentary on the times, and no more perceptive (but amiable) assessment of individuals. Societies and civilisations which espouse humour are tolerant. sensitive to public opinion, unbigoted and open-minded. By the same definition, those which seek to curb humour, either by legal fiat or street violence, are just the opposite, destined either for fascism or anarchy.
PolyTicks, DeMoKrazy & Mumbo Jumbo||Avay Shukla
India today seems to be headed in this latter direction. Powerful groups – both state and non-state actors, to use a preferred phrase – who brook no criticism, and mis-guided bleeding hearts or seekers of the two minute fame appear to have launched a war against all forms of humour in this country under the specious banner of “political correctness.” It began with Sashi Tharoor’s “cattle class” comment: in the ensuing din it is still not clear who was more offended – the champions of the poor who did not like the poor being “bovined”, as it were; or the Hindutva brigade who resented the disparaging reference to the cow.
Then came the arrest in Mumbai of the cartoonist Aseem Trivedi who dared to publish a caricatured version of the Ashoka Pillar, in order to show how our polity had been debased, distorted and corrupted over time. Cases were slapped against him for sedition and under the provisions of the Information Technology Act and Prevention of Insult to National Honours Act. One could be forgiven for thinking that he is a member of ISIS! Some time later a once-glamorous member of Parliament complained in the House how lawmakers were being made fun of in the media, and demand- ed steps to curb this tendency – she received a bi-partisan support that has not been seen since. Thereafter the Information and Broad- casting Ministry wrote to all TV channels not to make light of the Prime Minister’s sombre image, and to show more respect for his position. Last year this intolerance continued as criminal cases were registered against the entire team of AIB (All India Bakchod) and the presenters for staging the “Roast” show. There was even a demand to rope in some of the more prominent members of the audience. And this when everybody who watched the show had a rollicking good time and no one had complained!
And things are getting worse. Just yesterday a comedian, Kiku Sharda (a regular on the Kapil Sharma show) was arrested and sent to jail for mimicking – hold your breath – Baba Ram Rahim Insan of Sachha Sauda fame! The charge? (Hold your breath again) – hurting the religious feelings of his followers! (Sec. 295A of the IPC). It’s bad enough when this antiquated law is applied to any of the 33 crore Gods in the Hindu pantheon; now it is being used to protect even so called God men. Asa Ram’s lawyers must be watching these developments keenly – maybe the same argument can be used to spring him from jail.
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Avay Shukla is a much-needed contemporary voice. His book tackles difficult topics with nuance and an acerbic sharpness.
With the Union Budget under discussion, it is a good time to visit some essential reads that examine the socioeconomic landscape of the country. Here is a list of critical reads to keep things in perspective this Budget season:
Economics Without Tears||Ashok Sanjay Guha
Economics without Tears
by Ashok Sanjay Guha
If you are a layman wondering what economics is all about or a freshman student of the subject, this is a book you cannot afford to miss. Starting from the first principles and stripped of mathematics and almost all jargon, it introduces you to all the basic concepts of economic theory as well as to some of its more surprising depths.
Economics pervades every aspect of our lives and our world. This book shows how anyone can acquire an understanding of its key principles while finding the exercise not only an exciting intellectual adventure but also great fun.
Day to Day Economics||Satish Y. Deodha
Day to Day Economics
by Satish Y. Deodhar
The economy isn’t just for the economists to debate on. All of us are affected by its ups and downs—global recession, rise in interest rates, or hike in food prices. But do we understand the principles at work and how and why they really affect us? Day to Day Economics is an enjoyable, accessible, and extremely user-friendly book that explains the modern day Indian economy to the layperson. In this relevant book, Professor Deodhar explains the role of the government and its involvement in different aspects of the economy; the need for the RBI and its functions; and how taxes, stock markets, and recessions work. Day to Day Economics will help you go beyond the facts and figures in the budget and connect the trends to your daily life. As with all IIMA Business Books, it comes illustrated with numerous Indian examples and case studies making this the ultimate rookie’s guide to the Indian economy.
Coffee Can Investing||Saurabh Mukherjea, Rakshit Ranjan, Pranab Uniyal
Coffee Can Investing
by Saurabh Mukherjea, Rakshit Ranjan and Pranab Uniyal
Most people invest in the usual assets: real estate, gold, mutual funds, fixed deposits and stock markets. It’s always the same four or five instruments. All they end up making is a measly 8 to 12 per cent per annum. Those who are exceptionally unfortunate get stuck in the middle of a crash and end up losing a lot of money.
What if there was another way? What if you could make not 10 not 15 but 20 per cent compound annual growth rate (CAGR) on your investments? What if there was a way to grow your money four to five times whilst taking half the risk compared to the overall market?
Bestselling author of Gurus of Chaos and The Unusual Billionaires, Saurabh Mukherjea puts his money where his mouth is. Saurabh follows the Coffee Can approach to high-quality, low-risk investing. His firm, Ambit Capital, is one the largest wealth managers in India which invests with this approach and delivers stupendous returns. In Coffee Can Investing, Saurabh will show you how to go about low-risk investments that generate great returns.
Demonetization and the Black Economy||Arun Kumar
Demonetization and the Black Economy
by Arun Kumar
On 8 November 2016, the prime minister announced the immediate cancellation of all Rs 500 and Rs 1000 denomination notes, wiping out 86 per cent of the currency in circulation. This move, it was claimed, was made to wipe out corruption, deter the generation of black
money, weed out fake Indian currency notes and curb terrorism. India’s well-functioning economy went into a tailspin. Businesses, especially in the unorganized sectors, came to a grinding halt. India continues to grapple with the effects of this move. The black economy has not been dented; counterfeiting and terrorism continue; the credibility of the RBI, banks and currency is damaged; the accountability of the Parliament and the prime minister has been eroded; and the social divide has widened. There have been many arguments and counter-arguments from both sides, but they have missed the complete picture. Demonetization and the Black Economy lucidly explains the story of demonetization along with its effects on the economy.
Reviving Jobs||Santosh Mehrotra
Reviving Jobs
by Santosh Mehrotra
Every country in the world experiences the benefits of its demographic dividend, a period that comes but once in the life of a nation-when the share of the working-age population is larger than the non-working-age share. It has the potential to make a country progress towards higher incomes and development. But it can also become a nightmare if there aren’t enough jobs.
Since 2012, the number of youth entrants into the labour force has increased at an accelerating pace, while the number of jobs created has decreased. This situation might become graver between 2020 and 2030 as the labour force swells further. Reviving Jobs, the third volume in the Rethinking India series, offers suggestions on how India can make the best use of the remaining period of its demographic dividend-any failure to do so will cause millions to suffer in poverty for decades to come.
Leapfrogging to Pole-vaulting||RA Mashelkar and Ravi Pandit
Leapfrogging to Pole-vaulting
by RA Mashelkar and Ravi Pandit
An exhilarating manifesto for the future, this book convinces readers to make the shift from reactive leapfrogging to proactive pole-vaulting through radical transformation. The unique ‘3-4-7 framework’ demonstrates how a paralysing mass of problems can be brought down to a formidable formula, thus making every problem solvable, no matter how big and complex. The book is dotted with inspiring case studies that can instil confidence in people from across the world to put this framework into practice for assured success.
Dr Mashelkar and Mr Pandit ably show in this must-read book that-as an interplay of global issues constantly raise the bar for innovation today-there has never been a better time to use our learnings to pole-vault over those bars into a new future!
Some Sizes Fit All||Akhil Gupta
Some Sizes Fit All
by Akhil Gupta
An oft-repeated dictum every time a company fails to replicate its past successes when introducing a new product or entering a new market is that one size does not fit all. Business gurus advise that every new situation, market and environment calls for a fresh approach and requires ‘unlearning’ what one might have learnt elsewhere, even if that had met with great success. While this statement may appear to be obvious, it is often quoted out of context. The fact is that certain fundamentals of business-irrespective of line of business, geography or scale-are universally applicable. Some Sizes Fit All is an attempt to explain these fundamental pillars for any kind of business. An authentic and lucid presentation of management concepts and practices-which Akhil Gupta has tried and tested first hand through his illustrious career-this is a must-read for anyone trying to build a robust and financially sound business.
India Unbound||Gurcharan Das
India Unbound
by Gurcharan Das
India Unbound is the riveting story of a nation’s rise from poverty to prosperity and the clash of ideas that occurred along the way. Gurcharan Das examines the highs and lows of independent India through the prism of history, his own experiences and those of numerous others he has met-from young people in sleepy UP villages to chiefs of software companies in Bangalore. Defining and exploring the new mindset of the nation, India Unbound is the perfect introduction to contemporary India.
It is 2030. India is among the world’s top three economies. All Indians use advanced technology to either do their job or get their job done. All Indians have access to quality jobs, better healthcare and skill-based education. Technology and human beings coexist in a mutually beneficial ecosystem. This reality is possible. It is within reach. With Bridgital. In this ground-breaking book, N. Chandrasekaran, chairman of Tata Sons, presents a powerful vision for the future. To the coming disruption of artificial intelligence, he proposes an ingenious solution, where India is perfectly positioned to pave a unique path from the rest of the world. Instead of accepting technology as an inevitable replacement for human labour, India can use it as an aid; instead of taking them away, AI can generate jobs.
India Grows At Night||Gurcharan Das
India Grows At Night
by Gurcharan Das
Indians wryly admit that ‘India grows at night’. But that is only half the saying: the full expression is: India grows at night . . . when the government sleeps’, suggesting that the nation may be rising despite the state. But wouldn’t it be wonderful if India also grew during the day — in other words, if public policy supported private enterprise? What India needs is a strong liberal state, but, says Das, achieving this will not be easy, because India has historically had a weak state and a strong society.
Of Counsel||Arvind Subramanian
Of Counsel
by Arvind Subramanian
For nearly four years, Arvind Subramanian stood at the centre of economic policymaking in India. Through the communication of big ideas and the publication of accessible Economic Surveys, he gained a reputation as an innovator. Through honest pronouncements that avoided spin, he became a figure of public trust. What does it entail to serve at the helm of the world’s fastest-growing economy, where decision-making affects a population of more than a billion people?
In Of Counsel: The Challenges of the Modi-Jaitley Economy, Arvind Subramanian provides an inside account of his rollercoaster journey as the chief economic advisor to the Government of India from 2014-18, succeeding Raghuram Rajan as captain of the ship. With an illustrious cast of characters, Subramanian’s part-memoir, part-analytical writings candidly reveal the numerous triumphs and challenges of policymaking at the zenith, while appraising India’s economic potential, health and future through comprehensive research and original hypotheses.
Beyond 2020||A.P.J. Abdul Kalam and Yagnaswami Sundara Rajan
Beyond 2020
by A.P.J. Abdul Kalam and Yagnaswami Sundara Rajan
India 2020 is about to become a reality. Are we ready?
In 1998, Dr Kalam and Y.S. Rajan published the now iconic India 2020, a vision document for the new millennium that charted how India could become one of the top five economic powers in the world by 2020. Now, it is time to take stock of how much India has achieved and what lies ahead. In many ways, India’s growth story in the twenty-first century has been hamstrung by missed opportunities and slowdowns in project execution; but it has also been marked by new opportunities and emerging technologies that make faster and more inclusive growth viable. A renewed policy focus is now needed for agriculture, manufacturing, mining, the chemicals industry, health care and infrastructure to invigorate these sectors and boost economic growth, argue Kalam and Rajan. Alongside, education, job creation, emerging technologies, biodiversity, waste management, national security and the knowledge economy are some of the other vital areas that we need to build now that we have arrived beyond 2020.
Emerging India||Bimal Jalan
Emerging India
by Bimal Jalan
Bimal Jalan has closely followed the path of India’s economic policies across its changing trajectories, from before the time the economy was liberalized to the present. The pieces in Emerging India study the relationship between political and economic reforms and inclusive and incremental growth.
How to Read Amartya Sen||Lawrence Hamilton
How to Read Amartya Sen
by Lawrence Hamilton
This book offers a much-needed introduction to Amartya Sen’s extraordinary variety of ideas. Lawrence Hamilton provides an excellent, accessible guide to the full range of Sen’s writings, contextualizing his ideas and summarizing the associated debates. Hamilton reconstructs Sen’s critiques of the major philosophies of his time, assesses his now famous concern for capabilities as an alternative for thinking about poverty, inequality, gender discrimination, development, democracy and justice, and unearths some overlooked gems. Throughout, these major theoretical and philosophical achievements are subjected to rigorous scrutiny. How to Read Amartya Sen is a major work on one of the most influential economists and philosophers of the last few centuries. It will be illuminating for readers keen to understand the breadth of Sen’s vision, and an invaluable resource for scholars, policy makers and global activists.
The Indian Rennaissance||Sanjeev Sanyal
The Indian Rennaissance
by Sanjeev Sanyal
One thousand years ago, India was at the height of its power, influencing the world with its ideas and trade. Now, ten centuries later, India’s recent economic performance is once again attracting world attention as the country re-awakens not just as an economy but as a civilization.
In The Indian Renaissance: India’s Rise after a Thousand Years of Decline, Sanjeev Sanyal looks at the processes that led to ten centuries of decline. He also examines the powerful economic and social forces that are working together to transform India beyond recognition. These range from demographic shifts to rising literacy levels and, the most important revolution, the opening of minds and changed attitude towards innovation and risk-fundamental, if India is to take advantage of the twenty-first century.
In Service of the Republic||Vijay Kelkar, Ajay Shah
In Service of the Republic
by Vijay Kelkar and Ajay Shah
As a $3-trillion economy, India is on her way to becoming an economic superpower. Between 1991 and 2011, the period of our best growth, there was also a substantial decline in the number of people below the poverty line. Since 2011, however, there has been a marked retreat in the high growth performance of the previous two decades. What happened to the promise? Where have we faltered? How do we change course? How do we overcome the ever-present dangers of the middle-income trap, and get rich before we grow old? And one question above all else: What do we need to do to make our tryst with destiny?
As professional economists as well as former civil servants, Vijay Kelkar and Ajay Shah have spent most of their lives thinking about and working on these questions. The result: In Service of the Republic, a meticulously researched work that stands at the intersection of economics, political philosophy and public administration. This highly readable book lays out the art and the science of the policymaking that we need, from the high ideas to the gritty practicalities that go into building the Republic.
India’s Long Road||Vijay Joshi
India’s Long Road
by Vijay Joshi
India has been the subject of many extravagant predictions and hopes. In this powerful and wide-ranging book, distinguished economist Vijay Joshi argues that the foundations of rapid, durable and inclusive economic growth in India are distinctly shaky. He lays out a penetrating analysis of the country’s recent faltering performance, set against the backdrop of its political economy, and charts the course it should follow to achieve widely shared prosperity.
Joshi argues that for India to realize its huge potential, the relation among the state, the market and the private sector must be comprehensively realigned. Deeper liberalization is very necessary but far from sufficient. The state needs to perform much more effectively many core tasks that belong squarely in its domain. His radical reform model includes a fiscally affordable scheme to provide a regular ‘basic income’ for all citizens that would speedily abolish extreme poverty.
An authoritative work of tremendous scope and depth, India’s Long Road is essential reading for anyone who wants to know where India is today, where it is headed, and what it should do to attain its ambitious goals.
Bike Ambulance Dada, the authorised biography of Padma Shri awardee Karimul Hak, is the most inspiring and heart-warming biography you will read this year. Written by Biswajit Jha, it documents the extraordinary journey of a tea-garden worker who saved thousands of lives by starting a free bike-ambulance service from his village to the nearest hospital. The book is a must-read today as it will inspire us to do and be better in our lives.
In this interview, we talk to the author to understand his personal journey with the book and it’s story.
Where did you come across Karimul Hak’s story?
After I quit my job and came back from Delhi in 2013 to work for the people of my area in the northern parts of West Bengal. I first read about Karimul Hak in a local newspaper and came to know the amazing story of this tea garden worker who carried critically ill patients to the hospital on his motorbike – free of cost.
What inspired you to share this story with the world?
In 2015 when a friend of mine told me that she personally knew Karimul Hak, I felt an urge to meet this person. One day, I, along with my friend, went to meet Karimul Hak in his village much before he received the Padma Shri and much before he became a well-known figure. But I, at once, got hooked to this simple man who does such great work for the people. What amazed me is that despite being a tea garden labourer, he does such incredible work to help his fellow villagers without thinking much about his own family.
After that I started working with him to serve the poor. I made him the brand ambassador of my school which I started in 2017.
I felt people all over the world should know the story of Karimul Hak, who is living proof that you don’t have to be an extraordinary person to do extraordinary work. You can be ordinary and still do outstanding work for people. His life is an inspiration for all of us. When a tea garden labourer with a meagre monthly salary can undertake such a path-breaking journey, we all are capable of doing wonders.
Your own father was very particular about helping others. Can you share some incidents that stuck with you?
My father, from whom I got my first lesson to serve others unconditionally, was a primary school teacher and has always led a simple and honest life. From my childhood I saw my father helping others despite the fact that he was not a rich person.
Bike Ambulance Dada||Biswajit Jha
So, the lesson about doing things for others and sacrificing your own comfort for someone less fortunate than you, I got from my father who, despite being not very well-off, did everything he could in his entire life for the betterment of society. He took on a frontal role in establishing three charitable schools in our village and also worked tirelessly to improve education in and around our village. It is due to his tireless effort that we got the first English medium school in our area. I did not have to go outside my own home to find inspiration to help others.
One incident that stuck with me the most, which I also shared in the book, is a story of a sanyasi. It was a sultry summer noon in the early nineties. Hungry and exhausted, an old sanyasi came to our doorstep. My father ushered him into the puja room. After my mother fed him, the sanyasi expressed his wish to rest inside the puja room. But the room did not have a ceiling fan as we couldn’t afford one in every room. Realizing the old man might not feel comfortable without a fan, my father got the ceiling fan uninstalled from his own room and fixed it inside the puja room so that the sanyasi could sleep well.
The second incident which I remember vividly is that every year there used to take place a fair in our village. Though thousands of people would come to the fair, in those days there was no facility for drinking water in and around the fair. People would suffer due to this. Seeing the sufferings of the people, my father started to carry water in big jars from our home to the fair and started distributing drinking water along with jaggery to the people for free. I was very small at that time but my brother and I also used to go with my father and distribute water to the people. After that he made it a routine of conducting this ‘water camp’ every year. This is another lesson I learnt from my father that whenever you see people suffering, you should come up with some sort of solutions in your capacity.
What was the book-writing experience for you? Particularly knowing you’ve always wanted to write?
I always wanted to write a book. But I did not know when that would actually happen. As I am a social entrepreneur and not a full-time author, writing a book was very challenging. Taking out time from my busy schedule was a challenge. After quitting journalism, I stopped writing for almost two years. That actually helped me. My urge for writing increased manifold during these two years.
When I had started working with Karimul Hak, I felt an urge to take this story to the people all over the world and inspire them. When you have such a mission to accomplish, no job in world seems a challenging. Rather, I enjoyed writing this story. I enjoyed knowing Karimul Hak more closely while researching for this book, talking to him and interacting with people of his close quarters. I was so engrossed with the struggles of his life that I cried several times while writing his story.
What was the biggest challenge in this project?
There were many challenges I faced while writing this book. The biggest challenge was to make Karimul sit and talk. Since he can’t sit for more than 10/15 minutes in a single place, listening to the stories of his life from him was a challenging task. Apart from that he does not remember many incidents of his life. He would keep on telling me only 5/6 stories of his life which were not enough to write a book. Getting information about Karimul’s childhood days was also a challenge. Apart from that I had to write within certain parameters while writing a biography or a real life story. But I wanted this book to be interesting to the readers also so that it does not become monotonous. So, writing a non-fiction in a fictional way was a challenge but I tried to keep that ‘tension’ alive throughout the book.
What made you switch professions, from a journalist to a social entrepreneur?
Like Karimul, I was also born and brought up in a humble family of a small village in Jalpaiguri district of West Bengal. I struggled my way into becoming a national level journalist. I hardly got any support while I grew up. But I wanted that no one should face the same ordeal which I faced in my childhood.
With this thought in mind, me and my wife both quit our jobs and well-settled life in Delhi and came back to my roots in the northern parts of West Bengal which is considered to be the backward area of the state. After that we started serving the poor and helpless people. I basically wanted to be a part of the difficult but successful stories of many struggling men like Karimul.
Apart from many other social activities I am involved in right now, writing this book on this unsung hero is one of my ways of giving back to the society.
How satisfying has the change been and what changes have you experienced in yourself after this switch?
Initially, it was very challenging. To start everything all over again was very tough. I had many sleepless nights. But I kept on doing good for the others in my tough days. That, I think, helped me overcome my personal troubles. When I found that there were thousands of people who did not have basic things like food, clothes and shelter, my problems seemed much lesser compared to theirs.
While working for the others, I became a much better person. I found my true meaning of life. I felt happy within. And when you start to feel happy within, everything around you becomes beautiful. That’s why in my second book, which is a fiction and will be published after my debut book Bike Ambulance Dada, I wrote that the only way to get happiness is to serve others unconditionally.
Journalist Khaled Ahmed examines how religion became intricately stitched into the fabric of Pakistan’s political and social framework. Read an excerpt from his book Pakistan’s Terror Conundrum:
The state of Pakistan was founded on the ‘consensus’ that it has to be Islamic. As a religious state, it seeks sharia as an ideal. All states must seek an ideal as their foundational teleology. There is muted disagreement between ideologues and pragmatists over this ideal. It is muted because of intimidation, but it is definitely there, especially after the Talibanization of the country through illegal action by the Islamists. It is the threat of religion as an extra-legal force that is causing many Pakistanis to wonder if the state can move forward into the future with Islam as its credo.
Pakistan’s Terror Conundrum||Khaled Ahmed
…It is interesting to note that when in 1949 the Constituent Assembly of Pakistan adopted the Objectives Resolution, it used the less-threatening terms ‘Quran’ and ‘Sunnah’ rather than sharia, which later came to be embedded in Article 203(C) of the Constitution and is related to the Federal Shariat Court. The politicians who signed the resolution knew nothing about what the ‘guiding code’ meant, as they reassured the non-Muslim members that they would be equal citizens. The non-Muslims, not easily consoled, came down to Lahore only to learn from the clerics that they would be zimmis (non-Muslim subjects of a state governed according to the sharia) who would have to pay a special tax. When General Zia shoved the Objectives Resolution into the Constitution through the 8th Amendment, he removed the word ‘freely’ from the sentence, which assured the non-Muslims that they would be able to practise their religion freely. No notation was made in regard to the change of text. In 1949, the resolution had ‘God Almighty’ in its first paragraph; it was changed to ‘Almighty Allah’ in 1953 without any reference to the assembly that had passed it. The guiding principles, passed off as harmless in 1949, became menacing for both Muslims and non-Muslims with the passage of time.
Pakistan became less and less viable as it converged on sharia. Jihad used to be the grand Islamic subterfuge, confusing the world about war and ‘peaceful effort’; now it is straightforward qital (killing). It used to be accepted that jihad could only be declared by the state. Now it is consensually privatized and internationalized, thus undermining a fundamental function of the state. On the law of evidence, if a scholar leans on the Quranic text to challenge the clergy on the half testimony of a Muslim woman, he is told to shut up because sharia has already decided the matter. Sharia is what fiqh (Islamic jurisprudence) makes of the Quran and Sunnah. An Egyptian professor at the Saudi-funded International Islamic University of Islamabad contended that infibulation (female circumcision) was sharia in Egypt, under the practiced Shafi’i fiqh, but banned ‘wrongly’ under the official Hanafi fiqh.
… An Islamic state intent on a sharia-based revolution embraces isolationism as its programme, almost like the Stalinist slogan of socialism-in-one-country. After 1947, the state misunderstood itself as a castle of Islam. It fondly thought of itself as a society cut-off—that is what the word ‘castle’ means—from the rest of the world, with an ability to stand up to hostile sieges. It also presaged the totalitarianism of the clergy after the ‘modern’ state was overthrown. Pakistan also allowed the transnational concept of the umma to inform its ideology. It acknowledged that the concept of the nation state was not compatible with its teleology because of the concept of umma.
When it tested its first atom bomb, the state of Pakistan could not for long keep up the pretended doctrine that it was India- specific. It was soon acclaimed as an Islamic bomb, a transnational weapon that would threaten not only India but many other states across the globe. The moment it became a religious bomb, its transformation into a sectarian one was inevitable. Many respectable scholars believe that Pakistan’s Sunni bomb caused Iran’s Shia bomb to be produced. Just as a religious state Pakistan cannot avoid becoming a sectarian one, conceptually, its bomb too threatens Iran, in addition to threatening the entire non- Muslim world.
The terrorist outreach of political Islam is being opposed by strong powers that have the capacity to strike at its incubation grounds. If this polarity is interpreted as Christianity versus Islam, then Islam doesn’t benefit from the neutrality of the non- Christian world either. In fact, the non-Christian world feels equally threatened and is inclined to forget its contradictions with the dominant Christian powers, seeking to form an alliance with it to confront Islam. Given this near-total opposition of the world, political Islam, thriving on lack of secular education, has little chance of surviving as a winning force. Political Islam can only eat its own children.
The Islamic state is not viable in modern times unless Islam is reinterpreted. This is not the project of Islam today; this inclination to change the world by force to fit sharia. This springs from the intellectual attitude of not rejecting the premise when it fails to encompass reality. The suicide bomber of today is an agent of forcible change of reality to the premise of Islam. When not democratic, the Muslim state begins its process of decline as a state denying rights; when Islamic, it begins its process of decline under challenge from the clergy; when theocratic, it achieves stability by suppressing demands for rights under the doctrine of fasad fil ard (corruption on earth). The theocratic stage is the terminal stage, after which the state is either undone or finds refuge in reverting to the identity of the modern state with economic imperatives overriding religious passions. Pakistan is in the process of entering the terminal phase and is looking at itself once again in 2020, hesitating in the face of a possible negative reaction from a scared world.
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Pakistan’s Terror Conundrum is a gripping examination of the origin story of Pakistan’s ideals, and how religion became the driving force behind Pakistani nationalism.
By now it is more than evident that the pandemic was different for the rich and the poor. Arun Kumar’s stellar research in his book Indian Economy’s Greatest Crisis helps us understand the real cost of the pandemic and those who have had to bear it.
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The Plight of Labour and Migrants
…The pandemic has brought into the open the terrible plight of the unorganized sector and its workers. They are the marginalized in society and policy seldom caters to their issues. They could not cope with the lockdown and now continue to suffer even with the lockdown eased under business pressure. …Without adequate testing, a large number of people will get infected as lockdown is eased. For herd immunity, if 60 per cent get the disease and develop immunity, 5 per cent of those infected will be serious, requiring hospitalization. That would be 4 crore people and most of them will be workers forced to go to their place of work. The poor are malnourished and don’t have the resources to get tested or get proper medical treatment. Even if only 2 per cent die, and this number will be larger if India’s weak medical system fails, 1.6 crore people will die—and most of them will be the poor.
Uncivil Conditions That the Urban Poor Live In
… Why was our medical system so weak and testing inadequate even months after it became clear in March that the disease would spread? It is a reflection of a political system and an executive that has hardly ever prioritized the welfare of the vast majority of the people it is supposed to serve. They are the residual, or the one’s marginalized in policymaking. If some benefits trickle down to them, that is well and good. If the poor rise above a given poverty line, the system claims it an ‘achievement’. The elite make it out that the poor ought to be grateful for the gains they have made since Independence.
The ‘achievement’ hides the uncivil conditions in which the poor live, especially in urban areas, and this now stands exposed thanks to the pandemic. They live in cramped and unhygienic slums, with little access to clean water and sanitary conditions. How are they to observe the lockdown and practise physical distancing? They live cheek by jowl and share toilets and water tankers. They have little savings, so they have to earn and spend on a day-to-day basis. With the pandemic, their earnings have stopped and they have turned destitute—this highlights the precariousness of their lives. One shock and they slip below the poverty line; one major illness in the family and they fall below the imaginary poverty line (Kumar, 2013). They had always been poor, but for policymakers, ‘progress’ was that they had jumped above the poverty line (APL).
Cause of the Mass Migration
…Industry and ruling elites capitalize on the poor working and living conditions of labour to lead their own comfortable lifestyle and make higher profits. Consequently, neither the state nor businesses grant workers their rights. For instance, a large number of workers do not get a minimum wage, social security or protective gear at worksites. They mostly have no employment security; often their wages are not paid in time; muster rolls are fudged; and there is little entitlement to leave. Given their low wages, they are forced to live in uncivilized conditions in slums. Water is scarce, and drinking water more so. Access to clean toilets is limited and disease can spread rapidly. There is a lack of civic amenities such as sewage. Their children are often deprived of schools and playgrounds.
Indian Economy’s Greatest Crisis||Arun Kumar
Now, using COVID-19 as an excuse, state after state has reduced even what little security was available to workers, by eliminating or diluting various laws to favour businesses. In Uttar Pradesh, at least fourteen of the Acts have been changed, such as the Minimum Wages Act, 1948, the Industrial Disputes Act, 1947, and the Payment of Bonus Act, 1965. It’s the same thing in Madhya Pradesh and Punjab. The plea is that this is needed to revive economic activity. The chief minister of Madhya Pradesh has said that this will lead to new investment in the state (Singh, 2020).
…In India, workers are characterized as either organized or unorganized. Those in the former category work in larger businesses and have some formal rights (which are being diluted) but, often, they find it difficult to have them enforced. Increasingly the big and medium businesses are employing contract labour provided by labour contractors from the unorganized sector, rather than permanent workers. Businesses pay contractors, who then pay the labourers part of the money they receive. So businesses claim that they are paying the minimum wage but the workers aren’t getting it.
In a scenario where even the minimum wage is inadequate for a worker to lead a dignified life, what chance do those receiving even lesser stand to lead a civilized existence?
Businessmen who now talk of livelihood have never shown such concern for the workers in the past. They have paid low wages to earn big profits. How else, at such a low level of per capita income, could India have had the fourth largest number of billionaires in the world? Clearly, most of the gains of development over the past seventy-five years, more specifically since 1991, have been cornered by businessmen. They have made money not only in white but also huge sums in black (Kumar, 1999).
Businesses have manipulated policy in their favour—before 1991, by resorting to crony capitalism, and since then by bending policy in their favour, curtailing workers’ rights and pressurizing the government to weaken its support to the marginalized sections on the plea that the markets be allowed to function. Now using COVID-19 as the shield, workers’ rights are being further curtailed. No wonder, then, that the country collects only about 6 per cent of the GDP as direct taxes despite huge disparities. The burden of taxation falls on the indirect taxes, such as GST and customs duty, paid by everyone, including the marginalized.
The lesson to be learnt from the pandemic is that India has not been able to cope with it because of the adverse living conditions of the majority of its people, namely the poor. Now labour laws are being diluted (such as increased working hours and reduced wages), which means a worsening of their living conditions (Kumar, 2020g). This will ensure that the country will flounder again when the next pandemic strikes. The tragedy is that India is today headed towards societal breakdown for short-term gains of some sections of society. But it appears that a rethinking of the prevailing ruling ideology always comes at a heavy cost.
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Indian Economy’s Greatest Crisis is a detailed and insightful work examining the various fault lines of the Indian social fabric and how they’ve been affected by the pandemic.
In an interview with The Daily Guardian, Sri M said ‘Fiction is not meant to preach lessons but since there is no fiction without a factual core, readers are sure to be influenced.’
He wasn’t wrong. The stories from his book The Homecoming gave us several valuable lessons to take away, even if that might not have been the intention.
Death of a builder
While the story resounds with deep irony, it is also a call to awareness of how intricately human lives and nature are entangled. Now more than ever we have started to live our lives as though nothing outside of our immediate need and greed exists, but in 2020 should have taught us anything, it is that we cannot continue to live in isolation if we want the planet to survive. The story is a beautiful take on a silkworm on its way to metamorphose into a moth before its untimely destruction by harvesters to make silk for the clothes of deities and people who have no time for the actual producer of this silk, or any care for its life.
The Porter
The Homecoming||Sri M
Krishna is a porter who doesn’t covet other people’s wealth, but circumstances drive him to make an exception. But the story is brutal. He asks for God’s forgiveness in case he doesn’t something wrong, but that forgiveness is not granted, and any wealth Krishna was hoping to gain comes at an enormous price. Perhaps the lesson is that there should be no exceptions to one’s integrity. After all, we can never know the true nature of the exception we are making.
The Thief
Sambu, the thief, has the strangest encounter with an old woman, and his life is changed forever. Driven to thieving by dire circumstances and the urgent compulsion to feed his family, Sambu is given a new chance at life. We have the transformative capacity of changing other people’s lives for the better; those who need help can in fact be given a new chance at life if we’re willing to share our privileges with them.
The Dimwitted Genius
While Kitcchu does not do well in school, and does not seem to have the aptitude the rest of his classmates do, there is something special about him. He soars in Mathematics and music, and none of his teachers can explain why. In a narrative about a higher secret mission, Sri M once again raises a more direct and urgent flag about the environmental impact humans have on the planet. In some ways, his story has a bleaker underline – the human footprint on the planet is so irreparably destructive, that perhaps only a long-winded miracle can save us now.
The Homecoming
When Shivanna mysteriously disappears, his parents’ lives are thrown in a tailspin. But it is soon discovered that Shivanna has left of his own accord, searching for the spiritual Truth that he has read about in the scriptures. He travels from Madikeri to Haridwar, but ends up finding his truth much closer to home than expected. Introspection helps us stay rooted in our pursuits. While journeys across lands may seem necessary, we most often end up chasing after empty illusions. More often than not, what we seek lies closer to home, waiting to be found.
Salma’s women dream of a better world and better lives. Caught up in their circumstances, this simple dream seems more and more distant. Read an excerpt from Women, Dreaming, translated into English by Meena Kandasamy:
Parveen runs as though her head is falling apart. Seeing Amma, Hasan and a few others chase her, she runs even faster. The panic of being captured makes her run without paying heed. She runs bounding across walls, past open grounds, she runs and runs…
Waking suddenly out of this nightmare, Parveen was very relieved that no one had caught her. Drenched in sweat, lazy and reluctant to get out of bed, she started thinking about the nature of her dream, what she could recollect of it, the dregs of an earlier life that tormented her now in the form of fantasy. She hated it. She pinched herself to make sure that she had really got away – and that made her overjoyed – then she once again raided her memories.
Meanwhile, downstairs… ‘Her mother has come to visit Rahim’s wife,’ Hasina heard the violent disdain in Iqbal’s voice. Absorbing her husband’s words, Hasina gathered her loose hair, tied it up in a bun and slowly made her way out of her bedroom. Because she could not see anyone in the living room, she shouted, ‘Parveen, Parveen,’ her voice loud enough to display her authority as mother-in-law.
Parveen shouted back, ‘Maami, here I come,’ as she rushed down the stairs. Hasina saw Subaida trailing behind her daughter. Responding to Subaida’s muted salaam with a loud and prolonged ‘wa ‘alay- kum al-salaam,’ Hasina sat down on the sofa.
When Subaida asks her how she is doing, her tone is reverential, its politeness exaggerated. Hasina’s cold response – ‘By the grace of Allah there is no dearth of wellness here’ – comes across as slightly menacing. Although Subaida is upset that Hasina hasn’t asked her to take a seat, she hesitantly stoops to perch on a corner of the sofa.
Parveen is annoyed and angered by her mother- in-law’s tone and manner, but she quickly pacifies herself, refusing to show any sign of being perturbed.
Women, Dreaming||Salma
‘You took the stairs to be with your daughter without first paying your respects to me,’ Hasina remarked. Subaida, registering the reason for Hasina’s displeasure, attempts to placate her: ‘You were sleeping, that’s why I went to talk with Parveen. It has been two weeks since I saw my daughter, you see, so I was very eager…’
This makes Parveen even angrier, to watch her mother plead and try to make peace in such a cringing act of deference.
Perhaps because Hasina had just woken from a nap, her face appeared to be bloated. She had not parted her jet-black hair, merely tied it up into a loose knot, not a hint of grey visible. Parveen compared her mother’s veiled head; most of Amma’s hair had gone white although both women were of the same age.
‘Here, I have brought some snacks,’ Subaida extended a bag that she had brought with her towards Hasina, who rejected it casually.
‘Why? Who is there to eat them here?’
Parveen ground her teeth in anger – this was all too much to take.
‘So, what happened to your promise of buying a car for us? This Eid or the next one?’
Parveen caught the sarcasm in Hasina’s sudden barb. She looked towards her mother to see how she would react.
Parveen could not forget that this was the same Hasina who on the day of Parveen’s marriage to her son had said, ‘She is not your daughter – from this day, she will be my daughter, she will ease my pain of not having given birth to a girl.’ She wondered if her mother, too, was ruminating on something similar that Hasina had told them in the past…
‘It has been three months since the nikah. When are you going to make good on your promise? Your daughter doesn’t understand the first thing about how to conduct herself. She appears to be unfit for any sort of domestic work, as if she was a college-educated girl. Even after I’ve got a daughter-in-law, I’m the one stuck in the kitchen.’
Subaida regretted having come here. Parveen was meanwhile chastised by Hasina: ‘Why are you standing here like a tree – go and fetch some tea for the both of us.’
Parveen moved towards the kitchen. She was curious to know what excuse her mother was going to provide for the demand of a car – but she also knew that she did not have the strength to listen to her spineless words. They must not have promised a car. Why should they have sought an alliance like this? What was wrong with her? Why did they arrange this wedding? She understood nothing.
She filtered the tea into a tumbler. She carefully stirred only half a spoon of sugar in her mother-in- law’s cup, knowing that she had to keep an eye on her sugar intake.
Though Parveen had eagerly awaited her mother’s arrival, her foremost instinct now was that Amma should leave here immediately. She had wanted to share as many things with her as possible, but now she decided not to confide in her at all. She only wanted her mother to return home peacefully.
With shaking hands, she extended the cup of tea towards her mother-in-law, then served Amma, looking at her intently for some clue.
Hasina, taking a sip and grimacing, remarked: ‘Hmm, it’s too sweet. Why have you poured so much sugar into this? There’s nothing you can do properly. In three months, you have not even learnt how much sugar to add in your mother-in-law’s tea. Go, add some milk to my cup and bring it back.’
Her harsh tone made Parveen feel crushed. She worked out that her mother’s response about the car must have displeased Hasina. She could see from her mother-in-law’s face how embittered and angry she felt.
The house wore a dreadful silence.
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Women, Dreaming is a beautiful and painful read, both heart-breaking and hopeful at once.
