“A Tryst with Destiny”: Reflections on the Partition of India

By Kabir Altaf

As the lights come up at the beginning of “A Tryst with Destiny”, a screen projects news footage of communal riots in India. We see clips from the 2002 carnage in Gujarat, protests in Indian-administered Kashmir, and an interview with Jaswant Singh in which he lays the major responsibility for the Partition of British India on Nehru and the Indian National Congress.  As these news clips fade out, Gandhi and Nehru step on stage and begin discussing their roles in Partition.  From the outset, the play asks the audience to reflect on the question: Was the Partition of India worth the bloodshed that accompanied it? What price did India have to pay for Independence?

“A Tryst with Destiny”, performed at the Shakespeare Theatre Company’s Lansburgh Theatre in Washington DC, was written by Amita Deepak Jha, a locally-based psychiatrist and medical researcher.

M J Akbar’s Tinderbox: The Book in Images

By Anjum Altaf

I was asked to review M J Akbar’s new book Tinderbox: The Past and Future of Pakistan and have done so; the review appeared in the May 2011 issue of Himal Southasian magazine. Here I wish to attempt something different – to convey to the reader a sense of the book through the images that came to mind as I read it.

Tinderbox

Tinderbox is a particularly apt metaphor for present-day Pakistan. I reached for the book with a sense of excitement and anticipation at the prospect of learning whether the tinderbox would explode or somehow be defused. The issue had been on many minds and the focus of many talks for some time. A member of the family had put it thus after attending one the talks:

Tinderbox: The Past and Future of Pakistan – A Review

In Himal Southasian Magazine, May 2011

By Anjum Altaf

It is an irony that the most significant enemy of history books is history itself, books being frozen at a moment in time while history continues its relentless march – eventually mocking, more often than not, the certainties of an earlier age. Historical accounts that rely on cultural or psychological constructs for explanations are particularly exposed to this danger, as any number of outdated verdicts can illustrate – the opium-eating Chinese, the Hindu rate of growth, the fatalistic Arabs, to name just a few.

The senior journalist M J Akbar thus takes on a large challenge when he sets up his chase to identify the villain of the piece in this new book, billed as ‘historical whodunit to trace the journey of an idea … that divided India.’

The Lahore Effect

By Ishtiaq Ahmed

I am a long-time resident in Sweden where I have been living since September 1973. When the initial euphoria of living in a new place subsided and life assumed some sort of normality, it began to dawn upon me that I shared the distinction of longing for a very special place on earth which has a global following: Lahore, the city of my birth. It does not matter if the decision to leave was economic or political, voluntary or under duress and threat. For most old residents of this city, sooner or later, Lahore comes back in their lives as the centrepiece of a personal pride. The mystique of Lahore is special and grows on one with every passing year.

In Stockholm, a core Lahore connection has served as the basis of a continuous monthly rotating all-evening social get-together since 1991. It began on every Friday at six o’clock in the evening, but has now changed to Sunday afternoons.

Analysis: The Idea of Pakistan?

We argued in the preceding post (Analysis: Vision and Management) that a country cannot prosper without a national vision and concluded with the following questions: What is the national vision in Pakistan? And, are our problems getting worse precisely because of the absence of a national vision?

It is a coincidence to find an entry that enables us to continue this discussion – a column by Shahid Javed Burki who is among the leading commentators on economic issues in Pakistan. I will quote the introduction to the column before picking up on the issues of interest to us:

Culture Bypass: A New Paradigm – 4

From A’daab → Khuda Hafiz → Allah Hafiz – How cultural expressions are transformed?

By Ahmed Kamran

 

In the previous three parts (here, here and here) we examined the long journey of Indian Muslims from the inception of a great common Indo-Persian culture in the 13^th century to its political isolation especially by the end of 1930’s. By the time British rulers were fully engaged in World War 2, Muslims, with an acute sense of their separate identity that developed particularly in the backdrop of political events during 1920’s and 1930’s, were about to embark on a collision course with rest of the Indian people. Let’s discuss the key drivers of this great sea change in Indian politics as the British prepared to leave an independent India in the hands of indigenous people.

The Indo-Persian Synthesis

By Vijay Vikram

It’s been a while since I wrote on this blog. And a very good piece by a chap called Ahmed Kamran on The South Asian Idea has pushed me into rectifying that.

One of the themes that I love ruminating on is the synthesis of Indic and Persian cultures that emerged after India’s encounter with Islam. What is equally fascinating is how this culture has fractured and is in a state of war after the Partition of India – probably one of the most under-rated and under-appreciated of world-historical events. Intellectuals, both Subcontinental and Western tend to treat Partition as a localised event. A horrific event, worthy of intellectual analysis and monograph upon dry academic monograph but in essence, a tragedy restricted to and contained by the Indian Subcontinent. In actuality, the Partition of India is a world-historical event whose consequences shall be felt on the continuum of civilisations for generations.

The Road to Partition

Jaswant Singh provides the excuse for this post. We are going to move away from narratives that seek a villain in the story. Rather, we will present a sequence of events that increasingly predisposed the outcome towards a division of the subcontinent. Along the path marked by these events, there were a number of crucial turning points at which different decisions could possibly have led to different outcomes. These remain the big what-ifs of our history.

In this narrative we present just the big picture and the key highlights. Each of the turning points needs a chapter to itself but it is useful to sketch an overview before we begin to start filling in the details. We hope to use the commentary for that purpose.

The British become masters of India

The story can start at any number of points but let us begin it in 1803. Before 1803, the British were one among a number of forces contending for power in India. With the defeat of the Marhattas in 1803, they became the sole masters taking the Mughal king under their protection.

Becoming sole masters meant that the British had now to rule India and a rationale had to be found for this rule. It is at this point that the humiliation of Indians begins because the rationale for British rule was found in the need to ‘civilize’ India, to raise her to the level where it could rule itself. Soon after, with the opening of the Suez route, came the missionaries who added the need to show the benighted heathens the true light. This is when the lingam became the penis as described by Professor Balagangadhara.

The rise of Indian nationalisms

This humiliation festered till it burst in the first outpouring of Indian nationalism in 1857. Note that this was ‘Indian’ nationalism as all the disaffected, irrespective of identity, united to ask their reluctant king to lead them in the uprising. Of course, the uprising was crushed. More important were the uneven (or at least perceived as such) punishments meted out to the groups that had participated in the uprising. This effectively split Indian nationalism along religious lines. Humiliation is a very powerful motivator and the responses to it left lasting impressions on Indian history that are being felt even today. (The most vivid account of this period is by William Dalrymple in The Last Mughal.)

Not only did Indian nationalism split into Muslim and Hindu nationalisms but each in turn split into nationalisms that looked for redemption to the past or to the future. On the Muslim side one can contrast the groups that set up seminaries with Syed Ahmad Khan setting up the Mohammedan Anglo-Oriental College. On the Hindu side, one can contrast the forward-looking vision of Nehru with glorification of a Hindu past by Savarkar.

Perhaps the lone voice of dissent was that of Gandhi who advised rejecting the British ‘habit of writing history.’ He must have sensed that given the context of India, any invention of a past would be divisive. “I believe,” he wrote, “that a nation is happy that has no history.” Khilnani explores this crucial point:

In contrast to nationalists who sought to construct a reliable future out of a selected past, Gandhi expressed profound distrust for the historical genre. He turned to legends and stories from India’s popular religious traditions, preferring their lessons to the supposed ones of history. The fact that so many on the subcontinent found these fables accessible, and recognized their predicaments and symbols, itself testified to a shared civilizational bond.

But it was too late in the day. It is ironic that Gandhi’s recourse to religious symbolism (including his support of the Khilafat movement in 1920 – which Jinnah opposed as ‘religious frenzy’) itself proved to be divisive.

By far the most influential of these invented histories in terms of impact on the immediate future was the nationalism espoused by Savarkar that equated India with Hinduism with everyone else “relegated to awkward, secondary positions.” Khilnani notes that “the Gandhian Congress adroitly marginalized the Savarkarite conception of Indian history and Indianness, but its presuppositions were never erased: many nationalists outside Congress, and even some within it, shared them.” This sentiment was to make itself felt after the elections of 1937.

The creation of religious identities

The shock of the great uprising of 1857 yielded two immediate lessons to the British – the need to learn more about Indian communities and to find a way to rule indirectly through a pliable elite. The first led to the introduction of the census (conducted in 1871) in which the determination of religion was of primary importance. This was contrary to the practice in Britain itself where a question about religion was not included in the census.

The fascinating story of the census is described in In the Making: Identity Formation in South Asia  by Kamaljit Bhasin-Malik (2007). The notes of the census takers themselves tell the story – no one answered to the category of ‘Hindu’ when asked their religion and so Hinduism was defined as a default category – anyone who could not be classified into any other religion was listed as a Hindu. There was no room for ambiguity; all syncretic communities were put under one heading or another (see a brief description in this post). Thus were religious identities created – as Sunil Khilnani puts it in The Idea of India: “The terminology of ‘majority’ and ‘minority’ was itself an inescapable imposition of the political accountancy of the Raj.”

The creation of political identities

At the same time, the mechanism envisaged to involve the local elite into the governance of India was electoral representation. Here again, the practice differed from that in Britain where the unit of representation was a territory. In India, the British chose the units to be communities “with immutable interests and collective rights.” And once again, these were determined on the basis of religion. “Defined as majorities and minorities, they were shepherded into communal electorates whose interest the British had to protect from one another” (Khilnani).

The decision to use separate electorates based on religion was a crucial decision taken in 1909. Any other marker of identity – territory, language, ethnicity – could have been used, if at all one was needed. Or proportional representation could have been employed to give adequate representation to the various groups that the British felt were vulnerable in the electoral system. But the British opted for religion. Ostensibly it was the Muslims who asked for separate electorates. It is well known now that the British principal of the Aligarh College and the private secretary of the Viceroy drafted the memorandum spelling out these demands. The Viceroy readily agreed to the demands. Thus “the dice were loaded against Hindu-Muslim unity” (see Raghavan here).

So religious affiliation was turned into a decisive distinction. Here is a quote from the conclusion of the Indian Statutory Commission in 1930:

So long as people had no part in the conduct of their government, there was little for members of one community to fear from the predominance of the other. The gradual introduction of constitutional reforms, however, had greatly stimulated communal tension as it aroused anxieties and ambitions among many communities by the prospect of their place in India’s future political set-up.

This is followed by the verdict of the Indian historian K.N. Pannikar: “the introduction of the principle of elected representation in public institutions actively promoted the rising of communalism in India.” (Both these quotes can be found in this post.)

The next crucial turning point came in 1932 when the draft Indian Constitution proposed by the British included separate electorates for Dalits – a proposal that was supported by Dr. Ambedkar.  Gandhiji began a hunger strike because he felt that separate electorates for Dalits would “disintegrate Hindu society.” Apprehensive of the consequences, Dr. Ambedkar withdrew his support. Later, on his own deathbed, he is reported to have said that it was the “biggest mistake in his life.”

Two things are important to note here. First, no one in Congress opposed separate electorates for Muslims on the grounds that it would disintegrate Indian society (as it did). Second, the entire process of representation was not based on any consistent principle. The choice of separate electorates for Muslims was a bad one; but having made it, separate electorates for Dalits could have lent coherence to the system. Together, the Muslim and Dalit vote could have provided a balance to the Congress that could have made a first-past-the-post electoral system work. By giving separate electorates to one but not to the other the system became lopsided and unworkable.

The rules of the game

There is an important feature of this period of Indian history that is often overlooked. I will borrow the terminology of game theory to explain it. There are some contests that take place within well-defined rules of the game; there are other contests that take place to determine what the rules of a future game are going to be. There is a profound difference between the two. Think of two teams playing a game of cricket or negotiating over what the rules of cricket are going to be. Contests over rules are resolved most often when the balance of power is one-sided – thus the formation of the UN after WW2 when the big powers decided there was going to be a Security Council, they would be the permanent members, and they would have the right to veto. When the balance is not so lop-sided resolution becomes very difficult – as is the case in the negotiations over the WTO or climate change. Brinksmanship is common and statesmanship of a very high order is required to arrive at any mutually acceptable consensus. When the game itself is alien (as electoral representation was in India), the difficulties get compounded many times.

 The 1937 elections

Given the electoral system in place, the Congress won an overwhelming majority in the 1937 elections. But as Khilnani notes: “there is real force to the point that that the practical experience of Congress rule in the provinces after the elections of 1937 was instrumental in encouraging political alienation. Congress governments, subject in many cases to the influence of nationalist Hindus, lost the trust of Muslims and so helped to kindle support for the Muslim League. It was this erosion of trust that fanned a desire to redescribe a ‘minority’ within British India as a separate ‘nation’, and to take it outside the boundaries of India.”

The demand for Pakistan

Khilnani concludes the above line of argument with the statement: “The Muslim insistence on a separate state crystallized only in the decade before 1947.” It was in this period that Jinnah, the secular ambassador of Hindu-Muslim unity (as vouched for most recently by LK Advani and Jaswant Singh) became the champion of Muslims only.

And here there is another critical twist in the story. Recall that all the leaders who mattered at this stage of history represented India but were not representative of India. They were all British-trained lawyers with whom the British felt at ease because of their competence and intellect and degree of comfort with European ideas. Khilnani remarks how unrepresentative Indian political parties were and that “most people in India had no idea of what exactly they had been given. Like the British empire it supplanted, India’s constitutional democracy was established in a fit of absent-mindedness.”

Pratap Bhanu Mehta in his book The Burden of Democracy writes:

The significance of India’s democratic experiment was itself disguised by the historical process through which it came about…. It was not the object of ideological passion, it was not born of a deep sense of conviction widely shared, but it was simply the contingent outcome of the conflicts amongst India’s different elites, or an unintended by-product of the British having produced too many lawyers adept in the idioms of modern politics.

The fact that the leaders representing India were lawyers and not politicians by tradition or training had a major impact on subsequent events. When Jinnah took on the brief for Pakistan, his entire focus converged on winning his case. Like it would for any lawyer, the case became the world and everything outside blurred in significance. Professor Ralph Russell has a perceptive take on this dilemma when he notes that there had indeed emerged a “sophisticated” case for Muslim separation based on secular or quasi-secular concepts (see here).

But such sophisticated concepts could not arouse the mass Muslim enthusiasm which the leadership needed if acceptance of its demands were to be enforced. With the illiterate and half-literate Muslim masses, what carried weight was precisely the ideas of the ‘most undesirable reactionary elements’… An appeal to the Muslim masses to come into the political arena could, in the late 1930s and 1940s, hardly have had any other result than to fan this sort of Muslim chauvinism. The response to Jinnah’s call in December 1939, to celebrate a ‘Day of Deliverance’ when Congress ministries resigned, already showed this; still more horrifying was the response to his Direct Action Day of 16 August 1946.

Borrowed concepts

This aspect needs to be mentioned briefly although it is perhaps of the greatest importance. The European concepts that dominated the thinking of Indian elites were grafted onto Indian soil without much analysis of their compatibility with local realities. Their efficacy and applicability were assumed to be universal: Westminster-style democracy was introduced in a vertically stratified and horizontally polarized society and nationalism in a multi-national polity, to mention only two dimensions. Khilnani remarks on the latter: “The special frisson of Savarkar’s ideas lay in their translation of Brahminical culture into the terms of an ethnic nationalism drawn from his reading of Western history.” Gandhi who was most skeptical of these borrowed concepts was swept aside because the alternatives he presented were not considered modern enough.

Conclusion

We have reached the end of the road on this whistle-stop journey and can pause here to recap. The following were the key markers of the road to Partition: The establishment of British supremacy in 1803; the humiliation of Indians; the rise of Indian nationalism and the uprising in 1857; the discriminating punishments and the splitting of Indian nationalism into Muslim and Hindu nationalisms; the first census in 1871 and the creation of religious identities; the separate electorates for Muslims in 1909 and the creation of political identities; the denial of separate electorates for Dalits in 1932 and the resulting imbalance in the electoral calculus; the contest over the rules of an alien game and the resulting brinksmanship; the elections of 1937 and the disappointment of the Muslims; the lack of experience with electoral compromise and the dominance of lawyers; the determination of Jinnah to win his brief; the mechanisms to mobilize the political support of largely illiterate voters; the Day of Deliverance in 1939.

By this time things had reached such a pass and sentiments had hardened to such an extent that the leaders, brilliant and clever and selfless as they were or might have been, had lost control of events and were just being sucked into the undertow. Put these happenings in the framework of intellectual concepts and ‘modern’ systems borrowed from Europe without consideration of their appropriateness to local conditions and one can get a sense of how overwhelming and impossible the challenge would have been to the ‘best and the brightest’ in British India.

Each one of the great leaders got something right and something wrong. None of them got everything right. And that was the tragedy of India.

Essential Reading:

Sunil Khilnani: The Idea of India
Kamljit Bhasin-Malik: In the Making: Identity Formation in South Asia
Pratap Bhanu Mehta: The Burden of Democracy
William Dalrymple: The Last Mughal
Ralph Russell: Strands of Muslim Identity in South Asia in How Not to Write the History of Urdu Literature
Bettina Robotka: Democracy in India – A Historical Perspective in The Cultural Construction of Politics in Asia by Hans Antlov and Tak-Wing Ngo (eds.)
Karl E. Meyer: The Invention of Pakistan - How the British Raj Sundered, World Policy Journal, Spring 2003.

Note: I would like to experiment with this post keeping it as a live text almost like a Wikipedia entry. Let us see if we can end up with a shared history of this period in British India. 

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Jaswant Singh: What’s All the Fuss?

It is sad that the history we are taught in our countries is so one-dimensional that even the thought that the ‘Other’ might be semi-intelligent (let alone great) makes people catatonic. The predictable reaction is either to impugn the motives of the writer or to find selective evidence to prove that the real blame rests entirely on the ‘Other.’ The alternative of sifting through the arguments on their merits remains alien, unacceptable, impossible, or just too tiresome.

The reason Jaswant Singh’s book has made such a splash is because he is a front ranking politician with a very high reputation for integrity (for which, read Strobe Talbott’s Engaging India) and belongs to the BJP, all of which make the story impossible to ignore. Otherwise, this is an argument that has been made before and forgotten.

HM Seervai was awarded the Padma Vibhushan in 1972 and was universally acknowledged an outstanding legal mind. He wrote Partition of India: Legend and Reality in 1990 towards the end of his life when there was nothing to be gained by going against the grain. This was perhaps the first account of the Partition written after the release of the ten-volume Transfer of Power papers and given his legal background one would expect his reading of the documents to be just as, if not more, meticulous than that of Jaswant Singh.

Here is the Wikepedia description of the book:

His controversial Partition of India: Legend and Reality (1990) challenged the existing view that blamed the partition of India on the Muslim League. He argued instead that it was the latent bias on the part of Indian National Congress leadership which resulted in partition. It is a painstakingly accurate exercise of sifting through the Transfer of Power Papers, after which like a true jurist, Mr. Seervai has given his verdict and it is an interesting verdict but also a journey towards truth for Mr. Seervai who finished this book at the twilight of his own life. The journey, Mr. Seervai says, started with Rajmohan Gandhi’s fascinating inquiry into the life of Mr. Mahomed Ali Jinnah in which the author did not shy away from criticizing his famous grandfather Mohandas Gandhi for introducing religion into politics and refusing to accommodate the Muslims to share power. Rajmohan Gandhi’s analysis was a starting point for Mr. Seervai.

In The Idea of India (1997), Sunil Khilnani also took a nuanced stance towards the momentous events:

Hindu nationalism was a real mover in the agitation for Partition, both directly through the organization and action of Hindu communalists, and through its influence within Congress. Secular and Hindu nationalisms have invariably assigned primary responsibility for Partition to Muslim ‘communalism’ and separatism. Yet recent historical research has complicated the conventions of this picture…. The twists by which this came about were heavily contingent on the attitudes of the Hindu majority, as well as those of Congress….

The core of [Jinnah’s] disagreement with Congress concerned the structure of this future state. Jinnah was determined to prevent the creation of a unitary central state with procedures of political representation that threatened to put it in the hands of a numerically dominant religious community. As such, this was a perfectly secular ambition. But the contingencies of politics and the convenient availability of powerful lines of social difference pushed it in a quite contrary direction.

The Muslim insistence on a separate state crystallized only in the decade before 1947, and there is real force to the point that practical experience of Congress rule in the Indian provinces after the elections of 1937 was instrumental in encouraging Muslim political alienation. Congress governments, subject in many cases to the influence of nationalist Hindus, lost the trust of Muslims and so helped to kindle support for the Muslim League.

It was this erosion of trust that framed a desire to redescribe a ‘minority’ within British India as a separate ‘nation’, and to take it outside the boundaries of India. The political and intellectual weight of the Hindu nationalist imagination, with its desire for a clear definition of Indianness based on an exclusive sense of culture and of an historical past, was decisive in imposing an artificial cohesion to the diverse local Muslim identities on the subcontinent: indeed, Jinnah himself protested that the idea of Pakistan was foisted upon him by Hindu public opinion.

All this could be dismissed as self-serving, an attempt to gain advantage of some sort, or a misplaced apologia for Muslims. But if taken seriously as the reflection of learned individuals, it paints a picture of events that were immensely complex and that proved beyond the capacity of Indian leaders of all parties to resolve to their mutual satisfaction. It was a collective failure of tragic proportions and the desire to pin all the blame on this or that person only comes in the way of understanding why men and women of such stature failed to find a solution to the problem.

Once we get beyond the fixation of trying to find the one villain in the story, we can move on and attempt to understand the dynamic that drove the events of the first half of the twentieth century. How did the religious identities come about? What motivated the separate nationalisms? What prevented finding a mode of representation that could have reassured all parties? Why did so many individuals driven by such high ideals come up short? Why did a million people die and ten million made homeless? And what have we learnt from the failure and the tragedy?

We will engage with these issues in the second part of this series.  

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On Cooperation and Individualism – 4

Before moving on in this series we need to make a correction.

One antonym for cooperation is competition; another is individualism. In the context of the behavior we have been discussing, individualism, not competition, was the appropriate term to use.

The inferences we have made are not affected but it is important to have the concept right.

Let us go over the essentials again and in a little more detail. The essence of the argument was that the nature of the labor requirements of different staple diets could be so different as to socialize very different behavioral attitudes in the communities.

We took rice as one of our examples and a quote from an article explains the labor needs of the crop very well:

In rural Japan, for example, cooperative work parties known as yui are formed most frequently at the time of rice-transplantation and second most frequently at the time of rice-harvesting. During these two seasons of the year, most Japanese farm households come to be faced with a serious labor shortage, and thus become obliged to procure extra labor force through labor exchange, because both rice-transplantation and rice-harvesting are not only highly labor-intensive work, but also need to be completed up within a very short term (preferably one day per paddy field).

When a yui work party for rice-transplantation is formed by, for example, five households (A, B, C, D, E), the exchange of labor is normally done in the following way. On the first day, all the households work together on A’s paddy. On the second day, all work on B’s paddy. Then, all work on C’s on the third day, on D’s on the fourth day and on E’s on the fifth day. In this manner, all households’ paddies will have been transplanted when one cycle of labor exchange ends.

This makes the rationale very clear. No matter how diligently household A works on its own field, unless it cooperates with other households it cannot realize the output of its own efforts.

The situation in the case of wheat farming is very different. No such cooperative exchange is essential for realizing the output. The output from a household farm depends upon the household’s own inputs, ignoring external factors like weather on which no household has control. Households that are more diligent reap a higher return. This kind of farming favors the behavioral trait of individualism.

Individualism need not translate automatically into competition. That depends on other dimensions of the system. Thus, if the economy is based on market principles or if politics is based on a British-style electoral scheme, an individualist culture would adapt very quickly to a competitive ethos. The same kind of adaptation might be much slower and show distinct modifications in societies with a tradition of cooperation. In an earlier post we had highlighted the unique adaptations to the electoral system in Japan. We are also quite aware that Japanese corporate decision-making is much more consensus based compared to Western norms even though it is part of a market economy.

The lesson we have to take away is that it is not good enough to explain away all differences in behavior or social responses. It is not good enough to say that the Japanese cooperate more than Indians because they are Japanese and we are Indians. It is a lot more challenging and satisfying to see if we can come up with a hypothesis to explain the differences. In this quest, as one of readers had commented earlier, our best friend is the question WHY. We have to push ourselves and ask, for example, what factors might lead to more cooperative behavior in Japan compared to India. We might not always find the answer we are seeking but we could well discover something quite unrelated simply because we have initiated the process of thinking.

To go back now to the partition of the subcontinent. The hypothesis we were exploring was that Malaysia, with arguably a more complex situation, managed to find a shared solution that preserved the union. In India, individualist leaders with no traditions of trust or cooperation, kept arguing and upping the ante and finally allowed a third party to impose a solution at a horrible cost to the community. Yet, everyone ended up with his or her own smaller farm where life seemingly went on as usual. Nobody cared about the social cost of the ensuing conflict.

How grateful must the people of Malaysia be now enjoying a GDP (PPP) per capita in 2007 of $13,379 compared to $2,753 in India, $2,525 in Pakistan, and $1,242 in Bangladesh.

So we come back to the question we had asked earlier: Are we what we eat?

This is the fourth post in this series. The first three posts are here, here, and here.

Continued: On Cooperation and Team Work – 5

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