Since the annexation of Brahmpur by the British in the early 1850s the Nawabs of Baitar and other courtiers of the erstwhile royal house of Brahmpur had not even had the psychological satisfaction of serving the state, a satisfaction claimed by many aristocracies widely separated in space and time. The British had been happy to let the zamindars collect the revenue from land-rent (and were content in practice to allow them whatever they obtained in excess of the agreed British share) but for the administration of the state they had trusted no one but civil servants of their own race, selected in, partially trained in, and imported from England — or, later, brown equivalents so close in education and ethos as made no appreciable difference.
And indeed, apart from racial mistrust, there was, the Nawab Sahib was compelled to admit, the question of competence. Most zamindars — himself alas, perhaps included — could hardly administer even their own estates and were fleeced by their munshis and moneylenders. For most of the landlords the primary question of management was not indeed how to increase their income but how to spend it. Very few invested it in industry or urban property. Some, certainly, had spent it on music and books and the fine arts. Others, like the present Prime Minister of Pakistan, Liaquat Ali Khan, who had been a good friend of the Nawab Sahib’s father, had spent it to build up influence in politics. But for the most part the princes and landlords had squandered their money on high living of one kind or another: on hunting or wine or women or opium. A couple of images flashed irresistibly and unwelcomely across his mind. One ruler had such a passion for dogs that his entire life revolved around them: he dreamed, slept, woke, imagined, fantasized about dogs; everything he could do was done to their greater glory. Another was an opium addict who was only content when a few women were thrown into his lap; even then, he was not always roused to action; sometimes he just snored on.
The Nawab of Baitar’s thoughts continued to oscillate between the debate on the floor of the Assembly and his own meditations. At one point there was a brief intervention by L.N. Agarwal, who made a few amusing comments — at which even Mahesh Kapoor laughed. The Nawab Sahib stared at the bald head ringed with a horseshoe of grey hair and wondered at the thoughts that must be seething under that layer of flesh and bone. How could a man like this deliberately, indeed happily, cause so much misery to him and to those he held so dear? What satisfaction could it have given him that the relatives of someone who had worsted him in a debate would be dispossessed of the home in which they had spent the greater part of their lives?
It was now about half-past four, and there was less than half an hour before the division of votes. The final speeches were continuing and the Nawab Sahib listened with a somewhat wry expression as his sister-in-law circumscribed the institution of zamindari with a luminous purple halo.
Begum Abida Khan: For more than an hour we have been listening to speech after speech from the government benches, filled with the most odious self-congratulation. I did not think that I would wish to speak again, but I must do so now. I would have thought that it would be more appropriate to let those people speak whose death and burial you wish to preside over — I mean the zamindars, whom you wish to deprive of justice and redress and the means of livelihood. The same record has been going on and on for an hour — if it is not the Minister of Revenue it is some pawn of his who has been trained to sing the same song: His Master’s Voice. I may tell you that the music is not very pleasant: it is monotonous without being soothing. It is not the voice of reason or reasonableness but the voice of majority power and self-righteousness. But it is pointless to speak further on this.
I pity this government that has lost its way and is trying to find a path out of the swamp of its own policies. They have no foresight, and they cannot, they dare not, keep their eyes on the future. It is said that we should ‘Beware of the day that is to come’, and in the same way I say to this Congress government: ‘Beware of the time that you are about to bring upon yourself and upon this country.’ It is three years since we obtained Independence but look at the poor of the land: they have neither food to eat nor clothes to wear nor shelter to protect themselves from the sky. You promised Paradise and green gardens under which rivers flow, and gulled the people into believing that the cause of their pitiable condition was zamindari. Well, zamindari will go, but when your promises of these green gardens prove to be false, let us see then what the people say about you and do to you. You are dispossessing eight lakh people, and openly inviting communism. The people will soon find out who you are.
What are you doing that we did not do? You are not giving them the land, you are renting it out just as we did. But what do you care about them? We lived for generations together, we were like their fathers and grandfathers, they loved us and we loved them, we knew their temperament and they knew ours. They were happy with whatever we gave them, and we were happy with whatever they gave us. You have come between us and destroyed what was hallowed by the bonds of ancient emotion. And the crimes and oppressions you blame on us, what proof do these poor people have that you will be any better than you claim we are? They will have to go to the venal clerk and the gluttonous Sub-Divisional Officer, and they will be sucked dry. We were never like that. You have separated the nail from the flesh, and you are happy with the result. .
As for compensation, I have said enough already. But is this decency, is this a just provision — that you should go to someone’s shop and tell him: ‘Give me this and this at such and such a price’ and if he doesn’t agree to sell it, you take it anyway? And then when he pleads with you at least to give him what you promised him, to turn around and then say, ‘Here is one rupee now, and the rest you will get in instalments over twenty-five years’?
You may call us all kinds of names and invent all manner of miseries for us — but the fact is that it is we zamindars who made this province what it is — who made it strong, who gave it its special flavour. In every field of life we have made our contribution, a contribution that will long outlive us, and that you cannot wipe away. The universities, the colleges, the traditions of classical music, the schools, the very culture of this place were established by us. When foreigners and those from other states in our country come to this province what do they see — what do they admire? The Barsaat Mahal, the Shahi Darvaza, the Imambaras, the gardens and the mansions that have come down to you from us. These things that are fragrant to the world you say are filled with the scent of exploitation, of rotting corpses. Are you not ashamed when you speak in this vein? When you curse and rob those who created this splendour and this beauty? When you do not give them enough compensation even to whitewash the buildings that are the heritage of this city and this state? This is the worst form of meanness, this is the grasping attitude of the village shopkeeper, the bania who smiles and smiles and grasps without any mercy—
The Hon’ble the Minister for Home Affairs (Shri L.N. Agarwal): I hope that the honourable member is not casting imputations upon my community. This is getting to be common sport in this House.
Begum Abida Khan: You understand very well what I am saying, you who are a master at twisting words and manipulating the law. But I will not waste my time arguing with you. Today you have made common cause with the Minister of Revenue in the shameful exploitation of a scapegoat class, but tomorrow will show you what such friendships of convenience are worth — and when you look around for friends everyone will have turned their face away from you. Then you will remember this day and what I have said, and you and your government will come to wish that you had behaved with greater justice and humanity.