“The test of our
progress is not whether we add more to the abundance of those who have much; it
is whether we provide enough for those who have too little.” —
(Franklin D Roosevelt)
Ghulam Qadir used to sell fruits in Lal Chowk but suddenly he
shifted to a more lucrative trade. He started selling old and used
woollen clothes known as" Bangladesh” in Kashmir. He was not from the
traditional Kabadi background but gained quick expertise in selling old
cardigans, coats, overcoats and jackets on the footpath. Many crazy people
called it “Bangladeshi Maal “or “items from Bangladesh ". Nothing came
from the newly formed country known as Bangladesh. Immediately after the
Bangladesh liberation war, used clothes arranged by the International Red
Cross through public donations from the European countries and the US, were
diverted to the footpath markets in the sub-continent by unscrupulous traders,
middlemen and smugglers. These clothes were worn by workers, students,
teachers, employees, housewives and any and everybody In Kashmir. It came
as God’s gift for Kashmiris; both Pandits and Muslims. Manchester tweed
replaced local Pattu. Carton loads of used socks, caps, shirts, shoes, sandals,
mufflers, jackets, coats, overcoats, parkas, trousers, cardigans, pullovers,
body-warmers and ladies garments arrived from Europe and the US in
Kashmir to the delight of the poor and the elite. When cartons arrived,
horse-cart owners, labourers and general helpers got busy and earned their
livelihood. A crop of traders in these clothes suddenly flooded footpaths in
the Srinagar city. In a lingo that was a mix of satire and humour, these
traders could be heard crying this:-
“ le ja le ja
angrez ne Beja"
“ hey sahib he lala
pehno coat kaala ”
“O khan !
maal pehchaan”
“idhar idhar
nazar hai kidhar”
"London se aaya
Kashmir mein laaya"
"looto looto
sastay mein looto"
"topi pent coat baniyaan
iss ko boltaa kashmir ki shaan"
" loot o loot
foreign ka boot"
"do sau ka pehnegaa do naya kameez
bolega thank you bolega please"
" idhar ka dress bombai ki jaan
idhar ko aataa
Sanjay khan "
( After 1990s Sanjay Khan was replaced by ‘Shahrukh
Salman’ )
"valo benya ( sister)valo baayaa( brother)
foreign ka maal Kashmir mein aaya"
After the Bangladesh liberation war, many Kashmiri
intellectuals would arrive at ‘India Coffee House’ to discuss
Marcel Proust or Frenz Kafka or the existential philosophy of Jean-Paul Sartre
or Albert Camus or the editorials of Times Of India / Indian Express /
Hindustan Times wearing ‘Bangladesh‘ warm jackets, parkas, overcoats, topcoats
etc. These clothes made discussions on art, poetry, philosophy, politics
and Marxism extremely enjoyable and thoughtful. Wearing donated and
discarded apparel by the Western capitalist countries, it was thought
fashionable to ponder over the ‘benefits of Marxism to the society at large in
India’ in India Coffee House, Srinagar. A hot steaming cup of coffee added a Parisian
aura and ambience to these discussions. Many Kashmiri intellectuals thought as
if they were in Café de Flore, Paris, France's best-known postwar literary café
frequented by Picasso, Robert Desnos, Marcel Carne, Camus, Jean-Paul Sartre,
Simone de Beauvoir and many more. Some Sahitya Akademi-awarded writers also
came to the India Coffee House in Kashmir wearing ‘Bangladesh’ coats, jackets
and overcoats.
Political leaders of all hues wore’ Bangladesh‘clothes. One
could include men from right-wing, left-wing, secular, communal and socialist
groups, trouble creators, peace-lovers, social workers etc. Comrade Nazir Bezabaan of the Communist
Party loved his old ‘British Warm’ brand overcoat purchased from Gaffar Kabadi
for 40 rupees. Popular with British soldiers and officers, this long overcoat
helped him in many ways. It kept his body warm, enabled him to hide his apparel
poverty underneath and also brought some Bolshevik aura to his personality. He
would always button up his overcoat from the neck down to almost his ankles.
Comrade Bhushan Lal Nargis (who happened to be his mentor and Guru) would
always tell him that he looked like Marshal Bulganin as he addressed comrades
in any meeting. And one day as he raised his hand forcefully in a meeting,
three buttons of his ‘Bangladesh’ overcoat fell on the floor and exposed his
torn and shabby clothes underneath. However, Bezabaan picked up the buttons
from the floor and rushed to the toilet to do some” perestroika
(restructuring)” of the exposed inner garments. Having failed in this exercise,
he went to Ali Tailor keeping a message with comrade Bhushan Lal Nargis to tell other comrades that he was
not keeping well and was going home for rest. Comrade Bhushan Lal Nargis
had always advised him about purchasing a cardigan and a shirt from Gaffar
Kabadi for such occasions. Comrade Nargis was also fond of the ‘Bangladesh
‘clothes of Gaffar Kabadi. Wearing a ‘Bangla Desh’ coat and white shirt with a
‘made in UK’ tag, he felt elated if his comrades told him that he looked like
Vladimir Lenin.
Master Mohan Lal Wanchoo,
nicknamed ‘Mohan Jang-sangi ‘by his Muslim neighbours for his right-wing views,
remained a diehard opponent of the Congress party. However, in the heart of his
heart, he would always thank, ‘Sheikh Mujeeb, Indira
Gandhi and D P Dhar for
the Bangladesh Liberation War. He would often say, “Sheikh Mujeeb, Indira
Gandhi and D P Dhar have proved real well-wishers of Kashmiris “. He, his wife
and children wore only ‘Bangladesh’ clothes. Mohammad Sultan
Dandroo was nicknamed Sula Pakistani by his Pandit neighbours for
hispro-Jamaat-I-Islamii beliefs, supported the Pakistani army during the
Bangladesh war yet he didn’t mind when some Pandits started calling him Sula
Bangladesh the moment he wore coats and jackets meant for Bangladesh war
victims. Professor Ram Ji Kaul Shastri, the noted Sanskrit scholar was also a
lover of ‘Bangladesh’ overcoats and cardigans. So was Molvi Mohammad Irfan who
had a special skill to dig the choicest tweed overcoats from the ‘Bangladesh’
heaps lying on cots. Noor Mohammad Kalwal had his dry-cleaning shop in
Rainawari. He did roaring business during the autumn season when Pandits
brought newly purchased Bangladesh stuff for the ensuing winter to him. Ali
Dhobi too remained busy washing ‘Bangladesh’ shirts, T-shirts and ladies-wear.
In Kashmir, one Mohammad Subhan Dar earned the nickname of Subhan Charpai after
he became the largest cot supplier to footpath traders of ‘Bangladesh clothes.
One day while having a deep puff at his Hookah, Ali Tailor told his
assistant," These Farangis should
start wearing Yezaar-Kameez and pheran now so that we receive the next supply
of these items in ‘Bangladesh’ cartons. I am fed up with this re-stitching and
re-fitting of their trousers and coats for the Kashmiri Pandits and the Muslims
of Rainawari. Let there be a supply of old ready-to-wear pheran, Yezaar, Kameez
and Shilwar or what "Bobu Jis (Kashmiri Pandits )" say
ready-made. Buy your size from the cot and wear it.That is
it. How long should I re-stitch these trousers, coats and shirts of
Farangis in this shop? Should that happen, I will also start trading in
‘Bangladesh’ cartons and supply the clothes to colonies inside Dal Lake like
Nabir Monjigor. See, he has a scooter now. And look at me, I am busy opening
stitches of Firangi clothes. "
This stuff was also sought after by the city’s elite. A
well-known doctor from Kashmir would ask the ‘Bangladesh’ trader to bring a
full carton to his house so that his family and relations could select clothes
of their choice. A search in pockets of these garments would sometimes throw up
a surprise. My friend saw a dollar note in one coat pocket once. Many friends
in the bank would pounce upon the popular ‘Bangla Desh‘trading shops when fresh
cartons arrived. To us, Shiben Shoobhidaar would say, “Let them call this stuff
“Bangladeshi Maal” and make fun of it but I tell you nobody bothers when it
comes to saving yourself from harsh winters. I can name ten professors who wear
Bangladesh”. Sometimes, a poor man from downtown Srinagar would look smarter
than Dustin Hoffman once he put on the old ‘Bangla Desh’ tweed overcoat
bought from the inner market below Taj Hotel (Amirakadal) or Maisuma or Hazuri
Bagh with a ‘Made in USA’ tag. One day, my friend whose marriage had been
fixed, landed in an awkward position when he saw his would-be-father-in-law at
the ‘Bangladesh’ Kabadi shop at Amirakadal behind the Punjab National Bank
building. Both had come to buy old clothes. My friend was fond of used imported
trousers that he would get refitted at a nominal price from a specific tailor.
That day he also saw an almost fresh fur jacket which he intended to purchase.
However, the arrival of his would-be-father-in-law spoiled the game. I quote the
conversation between my friend and his would-be-father-in-law at the shop.
“Gaasha Ji, are you
fine? Is Papa Ji and Rani Bhabi fine? What brings you here?”
“Namaskar, I am fine. I
just came here to open Kabadi’s bank account. We are now trying to bring these
shopkeepers to our bank’s fold.”
“That is fine. I came
here for some personal issue. Ghulam Nabi, the proprietor of this shop is known
to me for many years. He wanted to buy something from the army canteen (CSD). I
have to collect the list and the money. In the FOD office at Badami Bagh, we
have this liberal CSD facility. Anything you need, please do tell me. Don’t be
shy. Liquor I can arrange if you need and XXX Rum for the cooks too. Come, let
us have a plate of Kebab at Kailash Hotel. Come, I will be happy. Don't worry,
he doesn't sell doubtful mutton. “
"Thank you, next
time. I have to go back to the bank. My work is pending .” And both left in different
directions.
The next day my friend went to the ‘Bangladesh’ Kabaadi shop
to buy the jacket that he had seen. The shopkeeper told him that the Pandit Ji
who had been talking to him the previous day, had returned after one hour and
bought the jacket without any bargain.
How could poor people in this subcontinent fight harsh
winters if the Americans or the Europeans didn’t discard or donate their old
woollen clothes? And if there was no liberation war in Bangladesh, what would
have been the fate of millions in the subcontinent during the harsh winters?
Ali Mohammad, the diehard NC worker believed that Sheikh Mohammad Abdullah had
supported the liberation of Bangladesh to see poor Kashmiris didn’t suffer in
freezing winters. According to him, Sheikh Sahib wanted to give ‘Izzat va
Aabroo Ka Maqaam’ or a place of dignity and respect for every Kashmiri once he
was in a position to provide them with adequate warm clothes to fight harsh and
freezing winters. Ali Mohammad believed that Mirza Afzal Beg had put pressure
on Parthasarthi to include, “an uninterrupted supply of Bangladesh clothes to
the Kabadis of Kashmir “clause in the Indira Shiekh Accord of 1975. According
to him, Parthasarthi had replied that this ‘uninterrupted supply’ was already
guaranteed by Article 370 as well as by Article 35 A. As such, there was no
need to incorporate a separate clause. At this, Mirza Afzal Beg is reported to
have replied that if the supply of 'Bangladesh ' clothes was disrupted by the
Government of India for any reason whatsoever, National Conference leadership
may consider relooking at ILLHAAQ (accession
to the Indian Union). Many elderly people believe Bakshi Ghulam Mohammad
always regretted about wrong timing of the Bangla Desh Liberation War.
According to them, Bakshi Sahib always spoke privately that the Liberation War
of Bangla Desh should have taken place before the implementation of the Kamraj
Plan. Had that happened, he would have gifted the choicest Bangladesh overcoats
to Pandit Ji, Shastri Ji, K Kamraj, Babu Jagjivan Ram, Morarji Desai, Biju
Patnaik, S K Patil, Partap Singh Kairon and other leaders by organising “Jashn
e Bangladesh Kabaad” in Kashmir. In that event, Shastri Ji would
not have borrowed an overcoat from Pandit Nehru for his visit to Srinagar and
Russia.
Ramzan Baanta, the Congress worker in our locality
privately cursed the Americans and the Europeans for not using the Achkan,
Kameez –Salwar and Bandh-gala coats that he and his party workers needed.
Baanta believed that Sadiq Sahib gave a statement from his hospital bed in PGI
Chandigarh supporting the liberation of Bangla Desh purely for ensuring
adequate winter clothing for poor Kashmiris; Pandits and Muslims. According to
him, that was his method of bringing 'sekular
e azam' (secularism) and 'soshal
e azam' (socialism) and fighting 'firka--parast'
(communal) forces in Jammu and Kashmir.
(Avtar Mota)
FOOTNOTE
The writer does not
intend to misrepresent any person (living or dead), group, association, party
or leader who were neither connected with the Bangla Desh clothes nor with what
has been attributed to them in this essay. This is a work of pure fiction meant
purely to entertain and bring smiles.
Based on a work at http:\\autarmota.blogspot.com\.
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