lawyers-from-india

"The PHFI appears to have a conflict of interest in advising the government of India and directing the immunization programme."

"PHFI is a private society cleverly disguised as a public-private partnership since some of the people in the governing body are or have been senior civil servants or public servants."

"If you were to build the world again, to create males and females again, do not be like an inexperienced potter. Come to earth as a woman, Prabhu! Be a woman once, oh Lord!"

"Material things had become priceless, and human beings worthless. Behind those material possessions, people's feelings were on sale. Things decided the relationships between small people with big shadows. A fridge had the capacity to change the life of a young bride. The different colours it came in could play Holi on her young dreams. Such possessions held a prominent spot not only in the house, but also in making life decisions. People were running, having tossed their worthiness and their relationships into the air."

"Isn’t he a man? Whether he is there, not there, whether he carries responsibilities, whether he neglects them, who's going to ask? Who does he have to answer to? He is langoti yaar, after all, a man, everybody's best friend. His past does not rise up to dance in public. The present doesn't touch him. The future doesn't move him, nor is it a mystery. He does not have to remain shyly in the shadows. He does not have to say who he belongs to. He does not need to seek forgiveness, not ever at all, because nothing he does is a mistake."

"Our culture teaches us, whether it be Hindu or Muslim or Christian or whether it may be Kannadiga or Tamil or Malayali, the culture of human beings, the culture of neighbourhood. So we are Muslims, and if there was a feast the female elders of the family would bring a plate of sweets, coconut, prawn, flowers, everything to share with our neighbours, who were vegetarian [...] And they would invite us for their feasts. And this culture of coexistence is there even today. The fabric seems to be tarnished, but it remains there. So, there is no question of othering. There is a question of only inclusiveness."

"In a world that often tries to divide us, literature remains one of the last sacred spaces where we can live inside each other's minds, if only for a few pages."

"My stories are about women – how religion, society, and politics demand unquestioning obedience from them, and in doing so, inflict inhumane cruelty upon them, turning them into mere subordinates."

"Women are often harder on women than men are. They step into the shoes of men and adopt their own strategies to oppress women… like how senior convicts become supervisors of other convicts."

"I have also been writing about how the media often misrepresents Muslims. I once saw a misleading photo of an elderly man garlanded by a young girl, implying child marriage. But in reality, it was a photo of a Quran teacher and his student after she completed her Quranic studies―a tradition where the teacher is honoured with garlands and gifts. Misrepresentation like this damages perceptions deeply."

"The world of spirits is very much a part of daily life. It is not something I switch on-off. And perhaps a sensitivity to them is inbuilt; an inherent part of me. Like my Wiccan training. That is why being a psychic investigator is not something which is to take on or take off. And that is also why it does not strike me as being something separate, or different which would collide with any aspect of my life."

"Why should there be fear? There should be an overcoming of fear. A desire to quest, go forward, a zest for adventure and a desire to delve into the unknown."

"Spirits have stories to tell. One must know how to listen."

"Wicca does not believe in allowing its followers to become mushpots. It stands for dignity and strength. If you lose your own will to another, then you belong nowhere. Least of all to Wicca. Wicca is of the Goddess, of Kali and Diana; true ‘witches’ are those who break barriers and defy a male dominated society."

"I started imbibing the Wiccan tradition from my mother Ipsita from the time I was a child. It teaches one to live with strength, dignity and a sense of oneness with something greater than ourselves. Pagans of old would have identified it with elemental worship. Ipsita taught us to have an open mind, to understand the mystical, and the scientific, and many sides of every phenomenon. This Wiccan perspective, which I have seen from childhood, shows science and mysticism have no quarrel. Ipsita’s teaching has also spoken of how, like many ancient traditions of the world, physical death is not the end."

"What India really needs is an investigation into the flow of money from the pharma companies to the CROs [clinical research outsourcing companies] to the doctors."

"…next to home there is no place like Somerville"

"Dear Oxford—no other place can ever be to me what thou art!"

"I am to read law: the desire of my heart is accomplished."

"Sorabji had an ambivalent attitude to British rule: she was wary of transplanting western values to India, but she opposed Mahatma Gandhi’s campaign for Indian self-rule."

"Her triumph in the college Eisteddfod in 1914 prompted a burst of poetic creativity which has now been celebrated in the first ever collati0n of her verse."

"Nothing is more wearing morally, than a weak husband."

"As Vera Brittain explained, Sorabji had chosen: the wrong direction at an important moment in [Indian] history, and [had thus been] repudiated by the currents of her time … which tends to withhold from her the status that is her due."

"She was free-spirited and committed to women's equality - not someone who would easily consent to a marriage arranged by her family in India"

"Bonarjee was also a supporter of women's suffrage"

"They Will Get Voting Rights. That’s How It Will Affect."

"India is eternal. Though the beginnings of her numerous civilizations go so far back in time that they are lost in the twilight of history, she has the gift of perpetual youth. Her culture is ageless and is as relevant to this present 20th century as it was to the 20th century before Christ."

"It has been my long-standing conviction that India is like a donkey carrying a sack of gold - the donkey does not know what it IS carrying but is content to go along with the load on its back. The load of gold is the fantastic treasure - in arts, literature, culture, and some Sciences like Ayurvedic medicine - which we have inherited from the days of the splendor that was India."

"On the 24th April, the day before the hearing of these cases, a meeting was again called at night at which a leading Mahomedan is reported to have used the following words:— ‘They must not be afraid of Government or of the police and that the volunteers would see about the cases brought against them and may God give the volunteers strength to promote their religion.’ The next day April 25th twelve of these cases came on for hearing before Mr. Thakar the resident magistrate. They ended in the conviction of the 6 volunteers and their being fined Rs. 50 each with the alternative of 4 weeks’ simple imprisonment. The fines were not paid. On the result being known the mob that had collected gave vent to their feelings by loud cries of ‘Alla-ho-akbar,’ the war cry used by the mob throughout the riot, assaulted all the police to be found in the town of Malegoan, burned a temple, killed the sub-inspector of police, not the only one killed and threw his body into the fire and looted the houses of all who were opposed to the Khilafat movement, the owners themselves having fled in the meantime. This illustrates the ‘non-violent’ methods followed by the Khilafat committees and volunteers. I give another instance in full for illustration Barabanki (App. XI) which shows perhaps more forcibly the violent fanaticism supporting the movement. More instances can be easily given."

"Maulana Mohani justifies the looting of Hindus by Moplahs as lawful by way of commandeering in a war between the latter and the Government or as a matter of necessity when the Moplahs were forced to live in jungles. Maulana perhaps does not know that in the majority of cases, the almost wholesale looting of Hindu houses in portions of Ernad, Valluvanad and Ponani Taluques was perpetrated on the 21st, 22nd, and 23rd of August before the military had arrived in the affected area to arrest or fight the rebels even before Martial law had been declared. The Moplahs had not betaken themselves to jungles at the time as Moulana supposes nor had the Hindus as a class done anything to them to deserve their hostility. The out-break commenced on the 20th of August, the police and the District Magistrate withdrew from Tirunangadi to Calicut on the 21st and the policemen throughout the affected area had taken to their heels. There was no adversary to the Moplahs at the time whom the Hindus could possibly have helped or invited, and the attack on them was most wanton and unprovoked."

"Gentlemen, I have just stated it as a necessary condition of the Hindu– Muslim compromise that the third party, the English, should not be allowed to step in between us. Otherwise, all our affairs will fall into disorder. Its best example is before you in the shape of the Mopla incident. You are probably aware that Hindu India has an open and direct complaint against the Moplas, and an indirect complaint against all of us, that the Moplas are plundering and spoiling their innocent Hindu neighbours; but possibly you are not aware that the Moplas justify their action on the ground that, at such a critical juncture, when they are engaged in a war against the English, their neighbours not only do not help them or observe neutrality, but aid and assist the English in every possible way. They can, no doubt, contend that, while they are fighting a defensive war for the sake of their religion and have left their homes, property and belongings, and taken refuge in hills and jungles, it is unfair to characterize as plunder their commandeering of money, provisions and other necessaries for their troops from the English or their supporters. Both are right in their complaints; but so far as my investigation goes, the cause of this mutual recrimination can be traced to the interference of the third party. It happens thus: whenever any English detachment suddenly appears in a locality and kills or captures the Mopla inhabitants of the place, rumour somehow spreads in the neighbourhood that the Hindu inhabitants of the place had invited the English army for their protection, with the result that after the departure of the English troops, the neighbouring Moplas do not hesitate to retaliate, and consider the money and other belongings of the Hindus as lawful spoils of war taken from those who have aided and abetted the enemy. Where no such events have occurred, the Moplas and Hindus even now live peacefully side by side; Moplas do not commit any excesses against the Hindus, while the Hindus do not hesitate in helping the Moplas to the best of their ability."

"Condemning the denial of the atrocities committed by the Moplahs on the Hindus and Christians of Malabar, the following resolution was passed in February 1922 at a conference organised by the Zamorin of Calicut: VI. That the conference views with indignation and sorrow the attempts made in various quarters by interested parties to ignore or minimise the crimes committed by the rebels such as (a) Brutally dishonouring women; (b) Flaying people alive; (c) Wholesale slaughter of men, women and children; (d) Burning alive entire families; (e) Forcibly converting people in thousands and slaying those who refused to get converted; (f) Throwing half dead people into wells and leaving the victims for hours to struggle for escape till finally released from their sufferings by death; (g) Burning a great many and looting practically all Hindu and Christian houses in the disturbed area in which even Moplah women and children took part, and robbing women of even the garments on their bodies, in short reducing the whole non-Muslim population to abject destitution; (h) Cruelly insulting the religious sentiments of the Hindus by desecrating and destroying numerous temples in the disturbed area, killing cows within the temple precincts—putting their entrails on the holy image and hanging the skulls on the walls and roofs."

"Wilful murders of Hindus and arson were first begun in my own place by Chembrasseri Thangal and his Lieutenant, another Thangal. You might have read accounts written by me in the Malabar journal which was sent to you last time. This contagion began to spread like wild fire and we began to hear of murders daily. Within a fortnight cold-blooded murders of Hindus became very common. From within the borders of Calicut and Ernad taluks refugees come in large numbers with tales of murders and atrocities committed by the rebels. At Puthur Amson in Ernad only 12 miles northeast of Calicut—One day in broad daylight twenty-five persons who refused to embrace Islam were butchered and put into a well. One out of these who narrowly escaped death got out of the well when the rebels left the place and ran to Calicut for life. He is now in the hospital. So the accounts must be true as he himself was one of the victims. During the last week news of numerous murders and forcible conversions came from another quarter also, Mannur near Aniyallur and Kadalundi railway station in Ernad taluk. This place also is only 14 miles away from Calicut. Every train to Calicut was carrying with it daily hundreds of refugees during the last week. If there were ten thousand refugees fed by the Relief Committee last week, it must have fed fifteen thousand this week. According to the statements given by them there must be at least fifty murders and numerous cases of conversions and house-burning. Can you conceive of a more ghastly and inhuman crime than the murders of babies and pregnant women? Two days back I had occasion to read a report given by a refugee in Calicut. A pregnant woman carrying 7 months was cut through the abdomen by a rebel and she was seen lying dead on the way with the dead child projecting out of the womb. How horrible! Another: a baby of six months was snatched away from the breast of his own mother and cut into two pieces. How heart-rending! Are these rebels human beings or monsters? From the same quarters numerous forcible conversions are also reported. One refugee has given statement that he had seen with his own eyes that the heads of a dozen people were being shaved by the rebels and afterwards they were asked to recite some passages from the Quran. This he witnessed from a tree. I wonder what is the authority of some people who contradict the news of murders, and forcible conversions of Hindus. Let them come here and test the veracity of these statements for themselves. Yesterday another report of murders came from a place very near Kottakal. The report says that eleven Hindus (males and females), were murdered by the rebels. A fortnight ago fifteen dead bodies of Hindus were seen under culvert on the road between Perinialmanna and Melatur. Will you not be sick of these stories of murders? All these reports are, as far as possible, proved also to be correct. Words fail to express my feelings of indignation and abhorrence which I experienced when I came to know of an instance of rape, committed by the rebels under Chembrasseri Thangal. A respectable Nayar Lady at Melatur was stripped naked by the rebels in the presence of her husband and brothers, who were made to stand close by with their hands tied behind. When they shut their eyes in abhorrence they were compelled at the point of sword to open their eyes and witness the rape committed by the brute in their presence. I loathe even to write of such a mean action. I thank God that my family and relatives reached safe at Calicut without being dishonoured by these brutes, though we sustained serious loss of property and the loss of four lives (two servants and two relatives— More afterwards). This instance of rape was communicated to me by one of her brothers confidentially. There are several instances of such mean atrocities which are not revealed by people."

"Sankaran Nair points out that ‘in addition to those mentioned in these articles two other forms of torture were credibly reported as having been resorted to in the case of men, namely, skinning alive, and making them dig their own graves before their slaughter."

"It is impossible to believe that Gandhi and his adherents are not aware that this claim of the Mahomedans to be judged only by the law of the Koran, is a claim which is the fons et origo of all Khilafat claims of whatever kind. It is as well to be clear about this, for not only does the acceptance of the claim mean the death knell of the British Empire or Indo-British commonwealth, whatever name we may care to give to the great fraternity of nations to which we belong, but specifically as regards India it means a real denial of Swaraj. For it involves Mahomedan rule and Hindu subjection or Hindu Rule and Mahomedan subjection. Let there be no mistake about this, no camouflage. Whatever the Hindus may mean by the Hindu Muslim entente, and I believe they mean a true equality, and whatever the more enlightened Mussalmans may mean, Mohamad Ali, Shaukat Ali, and those of their persuasion, mean a Mussalman dominion pure and simple, though they are of course clever enough to keep the cat in the bag so long as the time for its emergence is yet unripe. They protest, it need hardly be said, that they are animated by no arriere pensee, no sectarian spirit, only by the most loving goodwill towards the Hindu brethren. But there are some of us who are too experienced to be caught by this mischievous and pernicious chaff and must sound the warning to those less experienced and more gullible. Considering the high character of some of the men who follow Gandhi, I can only believe that this realization came to them so late that it was difficult for them to withdraw. As pointed out in the Karachi trial, these movements at first appear innocuous, then grow dangerous."

"Truth is infinitely of more paramount importance than Hindu–Muslim unity or Swaraj, and therefore, we tell the Maulana Sahib and his co- religionists and India’s revered leader Mahatma Gandhi—if he too is unaware of the events here—that atrocities committed by the Moplahs on the Hindus are unfortunately too true and that there is nothing in the deeds of Moplah rebels which a true non-violent non-co-operator can congratulate them for. What is it for which they deserve congratulation? Their wanton and unprovoked attack on the Hindus, the all but wholesale looting at their houses in Ernad, and parts of Valluvanad, Ponnani, and Calicut Taliques; the forcible conversion of Hindus in a few places in the beginning of the rebellion and the wholesale conversion of those who stick to their homes in its later stages, the brutal murder of inoffensive Hindus, men, women, and children in cold blood, without the slightest reason except that they are ‘Kaffirs’ or belong to the same race as the Policemen, who insulted their Tangals or entered their Mosques, the desecration and burning of Hindu Temples, the outrage on Hindu women and their forcible conversion and marriage by Moplahs; do these and similar atrocities proved beyond the shadow of a doubt by the statements recorded by us from the actual sufferers who have survived, deserve any congratulation? On the other hand should they not call forth the strongest condemnation from all right- minded men and more especially from a representative body of Mohamedans like the Khilafat Conference pledged to non-violence under all provocation? Did the Moplahs, who committed such atrocities, sacrifice their lives in the cause of their religion?"

"Calicut, Sept. 7 — In my first article I dealt with the prime causes of the present outbreak, the dangerous game played by the leaders of the Khilafat and Non-Co-operation movements in Malabar which set the whole of Ernad and Walluvanad ablaze, and the extent of plunders, murders and forcible conversions committed by the Mopla rebels. In this article I intend to confine myself to the nature of the atrocities committed by them and other details. The experiences I am about to relate will satisfy every Hindu endowed with ordinary common sense that the Moplas resorted to most repugnant fanaticism, which may be ascribed to nothing but selfishness, love of money and love of power, which are the prominent features of the present outbreak. Refugees narrate that, after forcibly removing young and fair Nair and other high caste girls from their parents and husbands, the Mopla rebels stripped them of their clothing and made them march in their presence naked, and finally they committed rape upon them. In certain instances, devoid of human feelings and blinded by animal passion, the Moplas are alleged to have utilised a single woman for the gratification of the carnal pleasures of a dozen or more men. The rebels also seem to have captured beautiful Hindu women, forcibly converted them, pierced holes in their ears in the typical Mopla fashion, dressed them as Mopla women and utilised them as their temporary partners in life. Hindu women were threatened, molested and compelled to run half-naked for shelter to forests abounding in wild animals. Respectable Hindu gentlemen were forcibly converted and the circumcision ceremony performed with the help of certain Musaliars and Thangals. Hindu houses were looted and set fire to, will not all these atrocities remain as a shameful image of the Hindu Muslim ‘unity’, of which we have heard much from the Non-Co-operation Party and Khilafat-wallahs? The ghastly spectacle of a number of Hindu damsels being forced to march naked in the midst of a number of licentious Moplas cannot be forgotten by any self respecting Hindu, nor can it be erased from their minds. On the other hand, I have never heard of the modesty of a Mopla woman being outraged by a Mopla rebel. [Emphasis added]"

"For sheer brutality on woman, I do not remember anything in history to match the Malabar rebellion."

"Further, I am very pleased, and the country has noticed with great satisfaction, that in the preparation of this Martial Law Ordinance the blunders that were committed at the time of the Punjab affair have been studiously avoided. The power and authority of the civil law has been to a certain extent maintained. Consultations by the military officers with the Civil Department have been rendered obligatory, and prior to the issue of notices and regulations, and the rules for summary trial of cases the necessity of following the provisions of the Code of Criminal Procedure has been indicated and enforced."

"I would also like the Honourable the Home Member to assure this Council that Government have now taken precautionary measures immediately in the troubled parts of Madras, and within what period he expects peace and order to be fully restored in that troubled country. Government have promulgated the Martial Law Ordinance; a Martial Law Ordinance is always distasteful and unpalatable to the people. It can only be justified in case of absolute necessity, and I have no doubt that the Government was satisfied before the promulgation of the Ordinance in substituting martial law for the common law of the country."

"I have made it perfectly clear that the Government anticipated danger, and I cannot therefore understand why Government did not take precautionary measures for the suppression of these atrocities in Malabar. As Government knew that the people of Malabar were collecting swords, spears, fire-arms and other instruments, it is difficult to understand why stringent measures of a precautionary character were not adopted in the right time. It might have averted a great deal of blood-shed, it might have averted the sanguinary battles that have taken place there and the loss of innocent lives that has unfortunately occurred. I, therefore, think that in this connection an explanation is due to the country from the Government, which cannot be altogether exonerated from a certain measure of responsibility in this matter."

"To paraphrase writer and philosopher George Santayana, those who do not learn from history are doomed, and dare I say, cursed and condemned to repeat it."

"With this, the discussion sought to be undertaken in this book comes to an end. This much is clear—by the end of 1924, Bharat’s indigeneity may have found a way, although not ideal, to live with a dual consciousness, namely the Bharatiya and the European. However, it was once again confronted with an earlier form of coloniality, namely Middle Eastern, which had managed to revive, reinvent and organise itself after the decline of the Mughal empire and was once again on the march. This time around, Bharat was ill-prepared to deal with this challenge owing to its dual consciousness, which severely limited its ability to call a spade a spade. Consequently, Bharat had embarked on the fatal path of accommodation and compromise under the burden of ‘values’ inherited from the Christian European coloniser, which muddled its sense of self, in the process leaving it woefully ill- equipped to weather the storm, which was no more brewing but had already announced its bloody arrival—or, more accurately, re-arrival—by the end of 1924."

"" ..“caste” and “tribe” as we understand them today, are ethnocentric categories created by the Christian European coloniser based on ethnographies of Bharat’s society and social organisation prepared by Christian missionaries.." - Indian Express, January 15, 2024"

"Sir, we have all read in the newspapers the accounts of the terrible atrocities which are now going on in Malabar with poignant grief. I am representing the sentiments of the Indian nation when I say that the catastrophe which has taken place in Malabar is now pre-eminently occupying the attention of the general public and every news in connection therewith is waited by the general public with great interest and anxiety. It is unfortunate that the Government of the Madras Presidency is having a very anxious time. We have all read the harrowing accounts; we have also seen the fragmentary official and unofficial news and notices; we have read the Madras Government’s Communiqué on the subject; but the Council will agree with me when I say that the whole history of the outbreak has not been presented by the Madras Government in a connected narrative form, and we, therefore, await to-day a most exhaustive statement from the Government of India on the subject. We have read the Chapter of crimes committed in Malabar, of the destruction of public and private property, the looting of Government Treasuries and Sub-Treasuries, the defiling of Hindu temples and also of the forcible conversion of Hindus to Islam, with great horror and real grief."

"We want to know who is responsible for these acts and atrocities, and was it not within the power of Government to have avoided this catastrophe or minimised the severity of this catastrophe to a certain extent? It is true that the state of affairs in Malabar has been bad for the last six months. It is well known that the preachings of seditionists, that the poisonous doctrines which these seditionists and anarchists were daily pouring into that highly fanatical soil of Malabar was gaining ground. Government was aware of it. Government knew of the danger that was coming. And in this connection I will draw the attention of the House to a statement made by my friend the Honourable Sir William Vincent in February last in the Legislative Assembly. He said: ‘We are now faced in this country with the frequent prospects of disorders here and there. I myself think that we shall be very fortunate if we escape in the next six months without serious outbreaks of sporadic disorder in different places.’"

"Further, Sir, it is perfectly clear that the Moplahs were prepared for the occasion and that there was a wide-spread organisation behind them; all these pitched battles with three and four thousand people which recently took place clearly demonstrate the existence of a well-conducted and nefarious organisation behind the back of these revolts. It is therefore necessary that the Government should make a complete statement on the point and place before the country any information that may exist on the subject, as I consider the time has now arrived when there is no longer any necessity for keeping the matter secret. I make bold to say in this connection, and I feel I echo the sentiments of all of us here, official and non-official Members, whether they be Europeans or Indians, that in any measures which Government may decide to adopt for the suppression of the revolts, for the promotion of order and the maintenance of peace, this Council will whole-heartedly give its support."

"Ever since British author and columnist Martin Jacques proposed about a decade ago that China was a ‘civilisation-state’ which Europe could not relate to given the latter’s nation-state-based worldview, similar assertions have been made about Bharat being a civilisation-state. In 2014, Dr. Koenraad Elst wrote a piece on his blog titled ‘India as a civilisation-state’ wherein, citing Zhang Weiwei’s book The China Wave: Rise of a Civilizational State, he contended that Bharat too must make a similar case for itself. Dr. Elst’s position was based on his view that Bharat’s ‘self-understanding’ supported its case of being or becoming a civilisation-state. Subsequently, this position has been echoed by others, including the current National Security Advisor Shri Ajit Doval. In my opinion, such a position must be examined and made good from both a conceptual and practical perspective if the purpose is to give effect to that position at the level of law and policymaking, failing which, it would be reduced to just another fashionable buzzword or a mere talking point."

"Things are going from bad to worse; innocent lives are being lost; the country is almost in a state of consternation; riots are taking place not only in Malabar, but in all parts of India; every where there are seen forces of disruption and disorganisation; law-abiding citizens are not in a position to do their ordinary work; there is a state of havoc and intense anxiety."

"That said, merely because Bharat is a living civilisation in the realm of society, it does not translate to Bharat being a civilisation-state. In other words, a State that presides over a civilisation is not a civilisation-state; instead, a State that is conscious of the civilisational character of its society and structures itself on civilisational lines is a civilisation-state. Therefore, one needs to go beyond the name Bharat to understand if the manner in which the Indian State has been structured and functions, is alive to the fact that the society it presides over is a federal civilisation, and not a nation in the European sense. Specifically, for the Indian State to be treated as an Indic civilisation-state, we would need to examine whether the State has been built on the fundamental building blocks of this civilisation, and whether its political and social infrastructure viewed through the prism of its Constitution is designed to replace the colonial consciousness with Indic consciousness."