Bhutto walked in smartly attired, but slightly nervous. He clearly thought that he would warm us up with a… — Tariq Ali
Bhutto walked in smartly attired, but slightly nervous. He clearly thought that he would warm us up with a carefully chosen diatribe against India. He demanded that the Indians permit the people of Kashmir to determine their own future and decide whether or not they wanted to stay in India or join Pakistan. "There has to be a plebiscite in Kashmir", he thundered, expecting a round of applause. There was none. Unable to contain myself I shouted from the back: "What about a plebiscite in Pakistan first?" He was so shocked at my effrontery that, uncharacteristically, he was silent for a few seconds as he frowned at me. This was taken as a signal and heckling began on a massive scale. "Why are you in a military government?" "Are you scared to contest free elections?" "Death to Ayub Khan!" Bhutto refused to answer these questions, but kept insisting that he was there to talk on a different subject. We said we weren't interested in that topic, but wanted to discuss Pakistan.
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More from this book
The same night, in a neighbouring palatial ruin, we saw a moon rise and in its light witnessed an exquisite display of Cambodian folk dancing, once again a variation of the old dances of Southern India. In the background lay the darkness of the forest. The night was enveloped by silence. The technologies of the 20th century could neither be seen nor heard. We might easily have been part of a scene from a different epoch. The image of Angkor Wat remains vivid. When I shut my eyes I can still recall many pictures of the sun setting on the delicate and graceful reliefs. I thought of them a lot in the years that followed, first when Kissinger and Nixon embarked on their campaign and bombed the country into the Stone Age, resulting in a savagery which gave birth to the deranged squads of Pol Pot. Neither variant, I am happy to say, destroyed Angkor Wat. It is still there and I have not given up the idea of seeing it again one day.
I did, however, wonder aloud as to why it was that those who treated the Quran as a divine monopoly in Pakistan, the Jamaat-i-Islami, were also on the payroll of the American embassy. This led to a loud roar of approval and chants of ‘Death to the hired mercenaries’, etc.
I spoke that afternoon of the struggle in Pakistan, but I went further and warned them that their demands for regional autonomy would never be conceded by the army. ‘Rather than grant you that, they will crush you. The only serious option is independence. A Red Bengal could become the Yenan of our subcontinent.’ These ideas had never been stated in this form in public and I felt the excitement of the audience. Even the Awami League students were stunned. Was I not after all a Punjabi? How could I talk in this fashion? But they recovered soon and cheered me till they were hoarse. Afterwards I was mobbed and the one question everyone wanted to discuss was how they could achieve their goal. If, at that stage, the political leaders had realized the holocaust that was to follow they could have politically armed their supporters and prepared them for the inevitable civil war. When I left Dhaka hundreds of students came to say farewell with clenched fists and cries of ‘Lal salaam!’ (‘Red salute’) and invitations to come back, but live in Dhaka.

