Travel Writers

"Everybody has their own India and I think it’s a nonsense construction, “a real India”. The real India might be the India of the villages and certainly there’s a lot to be said of the fact that India’s heart lies in its villages. But I live 5 miles down the road from Gurgaon with kyscrapers and software companies and backoffice projects and call-centers. And that’s a very real India too, so I think “real India” doesn’t make much sense-- anymore than the real US with apple pie and Thanksgiving and family around campfires; is that anymore real than Manhattan?"

"It is true that the early Nehruvian textbooks were written by Romila Thapar and so on, many of whom were Marxists. Sometimes, those textbooks did sort of emphasise a slightly rose-tinted vision of Hindu-Muslim unity running through the whole of the Delhi Sultanate right through the Mughals, which left room for the right wing to say this isn’t history. But the reality was that all those Nehruvian historians were great historians which the right wing successors were not."

"The economic figures speak for themselves. In 1600, when the East India Company was founded, Britain was generating 1.8% of the world’s GDP, while India was producing 22.5%. By the peak of the Raj, those figures had more or less been reversed: India was reduced from the world’s leading manufacturing nation to a symbol of famine and deprivation."

"Robert Clive was a vicious asset-stripper. His statue has no place on Whitehall. Honouring the man once known as Lord Vulture is a testament to British ignorance of our imperial past."

"I am basically writing for a general audience rather than an academic audience. So, I explain stuff, I don’t assume knowledge of any of this on the part of the reader. In a kind of general sense I suppose I have, when I am deciding how much needs to be explained, in mind my primary audience."

"At a time when the British showed no particular enthusiasm for cleanliness, Indian women for example introduced British men to the delights of regular bathing. The fact that the word shampoo is derived from the Hindi word for massage, and that it entered the English language at this time, shows the novelty to the eighteenth-century British of the Indian idea of cleaning hair with materials other than soap. Those who returned home and continued to bathe and shampoo themselves on a regular basis found themselves scoffed at by their less hygienic compatriots: indeed it was a cliché of the time that the British in Bengal had become ‘effeminate’. A few Calcutta men were known to have had themselves circumcised to satisfy the hygienic—and presumably religious—requirements of their Indian wives and companions."

"I am writing definitely primarily for an audience who don’t know India."

"The outbreak revealed the surprising degree to which the Mughal court was still regarded across northern India not as some sort of foreign Muslim imposition – as some, especially on the Hindu right wing, look upon the Mughals today – but instead as the principal source of political legitimacy, and therefore the natural centre of resistance against British colonial rule."

"Actually, when you have been in the country for a long time... whether it’s an Indian kid going to live in California working in a software company or whether its me coming to live here as historian and writer; to a certain extent you become a part of the country, and to a certain extent you remain always the person you were with the set of circumstances, history or personal history. So, I don’t think I can ever totally become Indian, but after twenty years I have certainly taken many of the Indian elements. In fact I am sitting talking to you right now in my cotton pajamas and at lunch time I will probably have dal and rice. In various ways I have taken on the life of Delhi; I think I am in the lucky position, in that I can talk to both worlds."

"Hinduism can survive modern times if only the people learn to bend with the wind. People will have to find a balance between the new and the old."

"It is not too difficult to find people in that country [Ireland] crying over what they have lost."

"My connection with Calcutta stretches back a long way. It goes back at least to 1857, the year of what my maternal great-grandfather would have called the Indian Mutiny. He managed to escape the uprising in eastern Uttar Pradesh in a boat down the Ganges to Calcutta. My maternal grandfather made his living selling jute in the city. He bought the jute in what is now Bangladesh, which is how my mother happened to be born there. But she met and married my father in Calcutta. He was the first of his family to come to India where he became one of the senior partners of Gillanders Arbuthnot, a Calcutta-based firm."

"It struck me that a sense of uncertainty about ways of reaching God is what makes Hinduism different. Because of its ability to adapt, so many faiths could thrive here."

"I remember, too, the kudos being born in Calcutta gave me by making me stand-out as a rarity when, at the age of 10, I found myself in the highly competitive society of a British boarding school. To boost my kudos even further, I would boast that I was born in the "Second City of the British Empire"."

"Though I was born in India (Kolkata), I was taught how not to become an Indian."

"During the nine years that Calcutta was my home, I lived a life which would now be seen as thoroughly politically incorrect. From our youngest days, we were never allowed to forget that we were different - we were English, not Indian. We had an English nanny who saw to that. She supervised us 24x7 and once, finding me learning to count from our driver, she cuffed my head, saying "that's the servants' language, not yours". Inevitably, we were not allowed to play with Indian children. There were even class barriers to the European children we were allowed to play with. My nanny would not allow us to play with children who only had Indian or Anglo-Indian nannies because their parents couldn't afford a "proper nanny", as she saw herself. European society in the Calcutta of those days was divided by a strict class system, not dissimilar to the caste system. Members of the ICS, were considered the Brahmins (the elite caste), while the members of the Indian army were regarded as the Rajputs (the warrior caste). As a businessman, my father was a Vaisya (trading caste), dismissed by the snooty ICS and army as a mere "boxwallah"."

"In the 78 years since I was born in what I hope I am still entitled to call Calcutta - not Tollygunge - all this has rightly been swept aside, and my life bears no resemblance to my childhood. Almost all my friends in India are Indian. I have an Indian son-in-law and an Indian daughter-in-law. I do know an Indian language, although I would know it a lot better if more people would speak to me in Hindi rather than English."

"I am very proud not just of my connection with Calcutta but my connection with India which is approaching 50 years now. I do not like being called an expat. That's why I do hope to become an Overseas Citizen of India. That will mean I will be acknowledged as a citizen of the two countries I feel I belong to, India and Britain. I will bring together the two nationalities which were separated during my childhood."

"Migrant workers, dismissed by employers, enjoying no protection from their governments, often thrown out of their accommodation by their landlords, in urgent need of food, transport and money, driven by desperation to walk home. It is a scene many have described as reminiscent of the migration at Partition. This is the outcome of the largest and one of the strictest lockdowns in the world enforced during the coronavirus disease crisis — a lockdown that has been widely applauded internationally. Why has the outcry against this suffering inflicted on men and women who are more than 90% of India’s workforce been so muted? It is, I believe, in part at least, because those in a position to raise their voices have not identified themselves with those who are suffering."

"There are many arguments about the role of religion in the history of this country. But the fundamental fact still remains that India has been a historic home to all the great religions of the world. I believe this pluralism and this ability to have an individual element in your religion is culturally specific to India...I came to India as an orthodox Christian thinking there was only one way to God. I now believe there are many ways to God and that came from living in India."

"There is blind secularism in this country [India]. If anyone speaks about Hinduism in this country, they are branded as Hindu fundamentalists."

"England struck me as a very miserable place, dark and drab, without the bright skies of India."

"Whenever I go and give a talk on Hinduism, and when I say something nice about it, invariably someone from the audience will object: "I think Hinduism is a disgusting religion because of the caste system.""

"It was the promotion of the ancient Indian tradition of religious tolerance, a tolerance which owes so much to Hinduism's own pluralism. .. This tradition provides a basis for Hindus and for Indians who believe in many of the many other religions of this country to live with self-respect, in peace, and proud of their national identity. This is very much an Indian tradition, a tradition, which is very different too from the tradition of countries where Semitic religions like Christianity and Islam have dominated. It is the tradition which could meet the needs of so many other countries in the world."

"I just knew I could not trust my sexuality to behave as a Christian priest should, And I didn't want to be a cause of scandal."

"I had rather thought I was yesterday's man."

"I am amazed that Roli Books should publish such thinly disguised plagiarism, and allow the author to hide in a cavalier manner behind a nom-de-plume. The book is clearly modelled on my career, even down to the name of the main character. That character's journalism is abysmal, and his views on Hindutva and Hinduism do not in any way reflect mine. I would disagree with them profoundly."

"Since I expressed my views...in July last year, I have sought to negotiate a position which would allow me to defend my stance in public, especially when it is questioned. The BBC has required that I do not speak on matters on which my stance is already known. That is not acceptable to me. I have therefore asked the corporation to accept my resignation as South Asia correspondent."

"Mark Tully is well-known as a thoroughly decent gentleman and one of the finest journalists ever posted to India. This is a badly-written book which should never have passed a lawyer or a publisher. It totally misrepresents his personal life and his work."

"Mark Tully may also have wanted to atone for his coverage of South Asia. I remember when we were both reporting on the Valley of Kashmir in the early nineties, that he would always highlight human right abuses on Muslims by the army, but hardly ever spoke about the 400.000 Kashmiri Hindus who were chased out of their ancestral homeland by threats, violence, rapes, torture and murder – and today have become refugees in their own countries... Many of us know that since the mid-eighties Pakistan encouraged, financed, trained and armed Kashmiri separatism. But Mark always made it a point to say: "India accuses Pakistan to foster separatism in Kashmir"; or :"elections are being held in Indian- held Kashmir"; or "Kashmir militants" have attacked an army post, instead of "terrorists"."

"I want to recall here my days as a young journalist covering Kashmir because I faced the same incomprehension that sometimes bordered on contempt in my reporting. At that time, the BBC was the Queen, so to say, of all media, because television was still in its infancy here and radio remained, for both the public and us journalists, the best and fastest means to keep abreast of the news. Mark Tully was then the South Asia Chief of Bureau of BBC — he was worshipped by Indian and Western journalists alike, and his word was gospel. From 1989, when the first Hindu public figures of the Valley of Kashmir were getting murdered by what was then the Jammu and Kashmir Liberation Front (JKLF), such as the director of Doordarshan, Lassa Kaul, and Satish Tikoo, people whom I had interviewed earlier, till the first elections in Kashmir in 2000, the Indian government was accusing Pakistan of training, arming, and financing the Indian Kashmiri militants, and sending them back across the border to create havoc in India. Mark Tully, ironically, accused the Indian government of lying and denied that the Pakistani government had a hand in Kashmir's terror saga. ...I was there, it touched me immensely and opened my eyes to what a monotheist and intolerant religious worldview could do to other people. What bothered me most was that Western journalists, led by Mark Tully, followed by Indian reporters, only highlighted the so-called human rights violations committed by the Indian Army and paramilitary forces on Muslims of Kashmir, but kept quiet on the ethnic cleansing of Hindus — as if they were responsible for their persecution."

"During his career he has covered several assassinations, the 1971 war between India and Pakistan and the horrors of the Bhopal gas leak in which thousands were killed."

"His understanding of all things Indian did not happen by accident. Mark Tully was born in Calcutta in 1936. The son of a wealthy accountant, he was brought up by a strict European nanny and did not come to Britain until he was ten."

"Mark Tully's private life is complicated. In Delhi, he stays with his girlfriend, Gillian Wright, while in London he stays with his wife, and mother of his four children, Margaret. He has presented a BBC television series, "The Lives of Jesus", using India, as well as the Holy Land, to explain the mysteries of Christ's divinity."

"I am very proud to have worked with the BBC for 30 years. I had hoped to continue to work for the corporation but that is no longer possible."

"Few foreigners manage to get under the skin of the world's biggest democracy the way he does, and fewer still can write about it with the clarity and insight he brings to all his work."

"There is hope: in a fiercely independent Supreme court, a crusading free press and an absolute commitment to representative democracy. It's time to slip those last reins of rundown colonial institutions."

"I hate to lose my connection with the great city of Calcutta."

"History repeats itself: historians repeat each other."

"Autobiography—that unrivalled vehicle for telling the truth about other people."

"If you really want to know, I'd rather not have been born at all. I find life very tiring. The thing's done now, of course, and I can’t alter it. But there will always be this regret at the back of my mind, I shall never quite be able to get rid of it, and it will spoil everything. The thing to do now is to grow old quickly, to eat up the years as fast as possible, looking neither right nor left."

"She was charming, intelligent, warm, generous in her time, with her effort, with her work. I just had the greatest of respect for her because she suffered badly from arthritis, and she had a lot of pain, and she never complained, you know."

"She had that great gift of making you feel life was worth living. A very, very special person."

"She had time for everybody. Perhaps because her stories came from all of us and for all of us."

"She rearranged a whole wall of books so it was completely full of Irish writers. She didn't look like she was any trouble so no one caught her."

"On my 100th birthday, piloting Gordon and myself into the side of a mountain."

"(A) writer, a man I loved and he loved me and we got married and it was great and is still great. He believed I could do anything, just as my parents had believed all those years ago, and I started to write fiction and that took off fine. And he loved Ireland, and the fax was invented so we writers could live anywhere we liked, instead of living in London near publishers."

"Suddenly they asked me, as only the French would, ‘Madame, what is your philosophy of life?’ What a cosmic question, but I had to answer, and answer quickly, because it was live. So I said, in French, ‘I think that you’ve got to play the hand that you’re dealt and stop wishing for another hand.’"

"I write exactly as I speak, so therefore I would not say any writer influenced me at all."

"I don't say I was 'proceeding down a thoroughfare', I say I 'walked down the road'. I don't say I 'passed a hallowed institute of learning', I say I 'passed a school'. You don't wear all your jewellery at once. You're much more believable if you talk in your own voice."