In whatever light the posterity may take the birth of Bangladesh - it celebrates its independence on March 26 - the fact is that the Pakistan resolution demanding the grouping of the Muslims in the eastern and north-western India was a precursor.
That the two went apart within a span of 24 years is rather ironical. Another irony is that the person who sponsored the resolution at Lahore on March 23, 1940, was a Bengali Muslim, Fazlul Haq, undivided Bengal's premier.
The resolution said: "The areas in which the Muslims are numerically in a majority, as in the north-western and eastern zones of India, they should be grouped to constitute independent states in which the constituent units shall be autonomous and sovereign." The phrase, 'independent states', indicated more than one.
This phrase came in handy to the people in East Pakistan during their freedom struggle. They argued that the creation of two 'independent states' was conceived in the very resolution which was put forward to demand for the creation of Pakistan.
It is, however, significant that the word "states" continued to appear for many years in the Muslim League's constitution, printed under the supervision of Liaquat Ali Khan, Jinnah's lieutenant.
When I asked Zulfikar Ali Bhutto, Pakistan's president soon after the birth of Bangladesh in 1972, to comment on the "misprint" story (whether the word "states" was a misprint) - he laughingly said: "Quite a costly misprint; I must be careful about my stenographer." However, he clarified that before the creation of Bangladesh, the Bengali leaders raised this point. "But the creation of Pakistan was the result of a total settlement with the British; what the resolution said was not very material," he added.
Jinnah's political secretary Khurshid also pooh-poohed the idea of two "independent states." He told me that the point of 'independent states' was raised by only "one or two unimportant persons" at a meeting of the Muslim legislators and others just before the creation of Pakistan. "None took it seriously," Khurshid added.
I believe there is more to it than meets the eye. It looks as if the idea of creating two Muslim states was there when the Pakistan proposal was taking shape. I found at London a report on the findings of a Muslim League committee constituted to implement the principle of the Lahore Resolution.
This committee recommended the formation of two Muslim states: one, in the north-west (Sindh, Balochistan, NWFP and Punjab); the other in north-east (Assam and Bengal excluding the districts of Bankura and Midnapur together with the district of Purnea from Bihar).
It was estimated at that time that the Muslims in the north-western state would be 20 out of 32 million, that is, 63 per cent of the population and in the north-eastern state 31 out of 57 million, that is, 56 per cent.
Surprisingly, the committee did not say a word on Kashmir which subsequently became an issue between India and Pakistan and resulted in three wars plus hostilities at Kargil.
However, the committee suggested a central machinery "concerned with external relations, defence, communications, customs and safeguards for minorities." Nothing like that happened after partition. India and Pakistan became two independent countries without any common subject or link. However, in 1971, East Pakistan broke away from West Pakistan.
The struggle for an autonomous state began from the day Jinnah said at Dhaka that 'Urdu, and Urdu alone, would be the official language of Pakistan'. Only a couple of years ago did Sheikh Hasina tell me that the foundation of Bangladesh was laid when there was official insistence on learning Urdu.
The resentment as well as the feeling of neglect continued to grow in East Pakistan as the days went by. Still before March 26, all that Sheikh Mujibur Rahman wanted was autonomy within Pakistan.
Bhutto threw the first brick when he announced that his Pakistan People's Party (PPP) would not attend the National Assembly's session fixed for March 3, 1971.
He explained to me later that it was neither a boycott nor a threat; it was only meant to get more time to reach "a broad settlement" with Mujib. Yahya Khan, then Martial Law Administrator, reportedly said that he was forced by Bhutto to postpone the session.
The postponement of the session triggered off a chain of events which could not be controlled. There were riots in East Pakistan, particularly Dhaka. Mujib said once again at a public meeting (March 7) "we can live like brothers if we solve our problems peacefully and amicably."
But before attending the session, fixed for March 26, Mujib wanted the military personnel to retreat to their barracks and lifting of martial law. He also demanded immediate transfer of power to the elected representatives of East Pakistan. Mujib was arrested on March 26. But the liberation war continued till Bangladesh freed itself.
More than three decades have passed since. All the three nations in the subcontinent are sovereign. But the equation they should have developed among them by now is lacking.
This may well be the reason why fundamentalism and terrorism have spread in all the three countries. If they do not fight them collectively and concertedly, they may become victims of fanatics and gunmen.
Following a joint statement by Prime Minister Atal Behari Vajpayee and President Pervez Musharraf, a new opportunity has arisen for normalizing relations between India and Pakistan. Bangladesh should be part of the exercise. Why can't we free trade and travel from the shackles of age-old practices and rules?
"The problem is New Delhi," as editor of a leading English daily from Dhaka puts it. "India cannot tolerate a competitor from within the subcontinent, much less giving any substantial concession. Bangladesh knows it to its cost." This was more or less the impression of the Pakistan trade delegations which visited New Delhi recently.
Probably, the governments suffer from a particular mindset. But what I have seen after people-to-people contact in India and Pakistan gives me hope. There is a new awakening about the common heritage. People are seeking their beradari and going to places of their birth as if they are trying to reach their roots. The relationship between the two Bengals could deepen in the same way: people-to-people contact.
This is the time to establish a common market in the subcontinent as Europe has done. New Delhi has to allay the fears of Islamabad and Dhaka and create such a climate in the region that no neighbouring country should feel that it is being exploited. All want a share in the development. It can't be at the expense of one country or another.
The writer is a freelance columnist based in New Delhi.
Preserving the evidence
By Gwynne Dyer
"We should be learning from skeletons, not reburying them," said Dr. Robert Foley, director of the Leverhulme Centre for Human Evolutionary Studies in Cambridge, England. "They are the remains of people still contributing to humanity and its knowledge of itself."
Foley's remarks were triggered by a recommendation to the British parliament to create a national advisory panel to decide on the return of bones from British museums to various aboriginal groups, especially in Australia and North America.
But the case that really mattered was the one before the 9th U.S. Circuit Court of Appeals in Oregon, where the eight-year struggle over the fate of Kennewick Man was settled (more or less) in mid-February by a ruling that science is more important than people's feelings.
There were strong feelings on both sides. "If I could do handstands, I would do handstands," said Paula Barran, one of eight anthropologists who went to court in 2000 to dispute a US government decision to hand over the archaeological find of the century - an almost complete set of human bones found in the Columbia River in 1996 that were 9,300 years old - to the local Indian tribes for 'reburial' without any proper scientific examination.
Many Native Americans, however, feel raped by the judgement. "(The Native American Graves Protection and Repatriation Act)...gives tribes the right to prevent the study of remains," said Rob Roy Smith, lawyer for the Confederated Tribes of the Colville Reservation. "What the 9th Circuit seems to have done is to require the tribes to prove the remains are Native Americans before the statute applies."
Fair enough, you might reasonably reply. If the bones aren't really their ancestors, why should they have any right to demand anything? But this is to ignore how mythology has mutated into ideology in the minds of many Native Americans. As far as they are concerned, any ancient human remains in North America are their ancestors, because they have always been there.
The trend for museums to return human remains to the people who care about them has grown fast in recent years, and for the most part it is entirely positive.
When Manchester Museum handed over a collection of Aboriginal skulls to the representatives of the Foundation for Aboriginal and Islander Research Action two months ago, it was overdue apology for the cruelty of 19th-century British grave-robbers who dug up the bones of only recently dead Australian Aborigines in an outbreak of amateur anthropology.
The same goes for the recent decision of Chicago's Field Museum of Natural History to return the bones of Haida Indians that had been dug up by an American expedition to Canada's Queen Charlotte Islands in the early 1900s. So far, so good. But Kennewick Man?
There is no human being on earth who can say with any confidence who his or her ancestors were 9,300 years ago, or where they lived, or even what language they spoke.
The claim that the four tribes who live in the Columbia River basin today are in any meaningful sense the descendants of the middle-aged man who died with a spear in his guts 9,300 years ago on the banks of the Columbia is simply incredible.
There has been far too much coming and going in human history, too many invasions and migrations and victories and defeats. So why is the claim made at all?
Many, perhaps most aboriginal peoples have creation myths that explain how they have always had an intimate relationship with the land they now occupy. Yet it is most unlikely that their ancestors always lived where they do now, and in the case of Native Americans it is literally impossible: there were no human beings in the Americas until the first of the migrations across the Bering Straits, probably no more than 14,000 years ago.
In a radical younger generation of Native Americans, however, myth often becomes ideology and dogma. There were no migrations; we really were always here; we are not just the descendants of an early wave of immigrants who eventually got overwhelmed by later waves.
It is a position based on pride and desperation, not on history, and as such it is completely understandable. But when it is used as a basis for laying claim to 9,000-year-old-bones and denying scientists access to them, it is not defensible. The court got it right.
We live in an extraordinary period when scientists are finally piecing together the true history of the human species: where we come from, how we spread across the planet, even what kind of animal we really are.
It is an important project, and we need all the evidence we can get. It does not rely on the remains of those who have died in the past few hundred years, and those remains should be returned to their people if they can be identified. Normal human respect for the dead demands it.
But handing over truly ancient bones to the people who were the local inhabitants just a couple of centuries ago, as the US Department of the Interior tried to do in 2000, is political cowardice.- Copyright