Part III (Final Part) of The Meanings of Jallianwala Bagh
Gandhi would go on to describe “the crawling lane” as the site of a national humiliation. Once the firing at the Jallianwala Bagh had stopped, Dyer did not stop to render aid to the wounded. He would later state that no one asked for his help and thus he moved on. The city was under martial law, and what the British described as “disturbances” had rocked other parts of the Punjab. Demonstrators were strafed from the air: this initiated a new phase in colonial warfare, and George Orwell in a scintillating essay noted the corruption of the English language entailed in describing such brutal suppression as “pacification.” O’Dwyer, who signaled his approval of the actions taken by Dyer in Amritsar, was quite certain that the Punjab had been saved from a dire situation which recalled the Rebellion of 1857-58. Indeed, in the months ahead, the spectre of the Mutiny loomed over the prolific debates about the measures taken by the British to contain the disorders.
1919 was, however, not even remotely akin to 1857, if only because the Indian National Congress was now a formidable organization and, moreover, the British had failed to fully comprehend that politics had entered the phase of plebian protest. Hundreds of people had been killed in cold blood, all because Dyer, by his own admission, had sought to “teach a lesson” to “wicked” Indians” and create a “wide impression” of the costs of defying lawful authority. The idea of “fairness” and the notion that the British had instituted a regime of “law and order” that offered Indians deliverance from “despotism” had long been the principal pillars of colonial rule, and an inquiry into a massacre that threatened to stain the good name of the British was all but inevitable. It came in the form of the Disorders Inquiry Commission, presided over by Lord William Hunter of Scotland. The Commission held hearings over several months, in Lahore, Amritsar, Gujranwala, and various other cities. Both O’Dwyer and Dyer chafed at this inquiry, and many Britishers in India resented the intrusion into Indian affairs from London. The theory of “the man on the spot” was one of the cornerstones of colonial governmentality. Dyer had been confronted with what he perceived to be a mutiny-like situation, and as the “man on the spot” he alone knew what was required to create a suitable effect. Armchair politicians in Britain had no business to impugn the judgment of experienced officers.
Amritsar was one of the many cities in the Punjab, and elsewhere in India, where the Hunter Commission collected testimony. The Evidence ran into five volumes, published by the Government of India in 1920.
The “Punjab Disturbances” would come to occupy a distinct place in the annals of colonial Indian history. The Congress appointed its own committee of inquiry, and it took a much harsher view of British actions than the official Hunter Commission. Much as Indians such as Tilak, Nehru, and Gandhi had demonstrated their mastery of the courtroom, so the Congress showed that they had a command over the inquiry commission both as a form of governance and as a form of knowledge. Indian affairs had never drawn much interest in Parliament, but, quite unusually, the Jallianwala Bagh atrocity and its aftermath were debated vigorously both in the Commons and among the Lords. Secretary of State for India Edwin Montagu opened the proceedings in the Commons with the observation that Dyer had a reputation as an officer whose conduct was “gallant”. Montagu was grateful for the service that Dyer had rendered to the Empire. Nevertheless, an officer who justified his actions with the submission that he was prepared to inflict greater casualties if he had the means to do so from none other than a motive “to teach a moral lesson to the whole of the Punjab,” was guilty of engaging in “a doctrine of terrorism.” Montagu went on to charge Dyer for “indulging in frightfulness.” The grave import of this accusation would not have been lost on his fellow Parliamentarians: “frightfulness” was the English rendering of schrecklichkeit, the word first used to describe the terrorism inflicted upon Belgian civilians by the German army in World War I. That an English army officer should stand accused of pursuing the policies of militaristic Germans was an intolerable idea.
The rampant anti-Semitism of the English elite already made Montagu, a practicing Jew, a suspect figure, and his criticisms of Dyer did nothing to endear him to the General’s supporters and the defenders of the political authoritarianism associated with the Punjab tradition. Conservatives charged the government with throwing Dyer to the wolves. For every person prepared to critique Dyer, two stood forward to defend him. The Hunter Commission had found him guilty only of an error in judgment, exercising excessive force, and having a somewhat mistaken conception of his duties. Dyer nevertheless could not be permitted to continue in his position, and he was dismissed from the army, even if many senior officers in the Army Council demurred, at half-pay. All this was enough to outrage the English public, for whom, the same Orwell had once remarked, liberty was like the very air they breathed. A hero had been unfairly maligned, and the Morning Post raised funds in support of “The Man Who Saved India.” At its closing, the Fund amounted to over 26,000 Pounds, or a little over 1.1 million Pounds in today’s currency. The “Butcher of Amritsar” went into luxurious retirement, though arteriosclerosis cut his life short.
There is by now a familiar narrative of the Indian reaction to the Jallianwala Bagh massacre. Tagore described the incident in a moving letter to the Viceroy where he asked to be relieved of his knighthood as “without parallel in the history of civilized governments, barring some conspicuous exceptions, recent and remote.” More than twenty years later, Udham Singh, who was 20 years old at the massacre, sneaked into Caxton Hall in London where O’Dwyer was attending a lecture and shot him dead with a revolver. The day of reckoning that O’Dwyer had spoken of had come, if unexpectedly. What most accounts occlude is a stunning little detail: when captured, and in subsequent police documents, Udham Singh gave his name as Mohamed Singh Azad, so to taunt the British whose entire Indian adventure had been tainted by their willful determination to characterize India as a land of eternal communal tensions. And then there was Gandhi, who with his gift for neologisms coined the word “Dyerism” to signify the repressive apparatus of a state that bears no responsibility to its subjects. It was the Jallianwala Bagh massacre and the atrocities in the Punjab that, as Gandhi would describe at his trial in 1922, turned him from a “staunch loyalist” and “co-operator” to an “uncompromising disaffectionist” who was convinced that British rule had made “India more helpless than she ever was before, politically and economically.”
Much has been made of the fact that during the debate in the House of Commons, Winston Churchill condemned the “slaughter” at the Jallianwala Bagh as an episode “without precedent or parallel in the modern history of the British Empire.” Churchill of course had a way with words, and so he continued: “It is an extraordinary event, a monstrous event, an event which stands in singular and sinister isolation.” But by what measure do we describe the incident as “singular”? As wartime Prime Minister two decades later, Churchill was not merely indifferent to the plight of millions in Bengal facing acute food shortages, but almost certainly precipitated with his callous policies a holocaust that led to the death of three million people. It barely suffices to say that if ever there was an incident of the pot calling the kettle black, this would be it: the monstrosity of it is that Churchill, a dedicated racist his entire life, appears as the guardian of English virtues in this debate. Dyer, on all accounts, remained unrepentant to the end of his life, but was Churchill ever afflicted by remorse? It cannot be said that remorse is part of the story of the Jallianwala Bagh. Remorse, it should be clear, is not part of the lexicon of any colonial state.
Parts I and III together appeared, in a slightly different version, as “100 Years Later: The Many Meanings of Jallianwala Bagh” in the Hindu Sunday Magazine (6 April 1913), with some original artwork commissioned by the newspaper. Access the article here.
For Part I of this blog essay, click here; for Part II on “The Crawling Lane”, which is not included in the Hindu version, click here.