Forgotten Wars (38 page)

Not all soldiers were so politicized. A special section of the Royal Army Medical Corps – the No. 1 Biological Research Section – distributed a questionnaire to British troops in 1946. Its results could not have been surprising to commanders, but they were nevertheless perturbing. Servicemen expressed their resentment of ‘wasting time, their sense of losing time’ – what the psychologists called ‘disuse atrophy’. The phrases that cropped up repeatedly were soldiers’ anger at ‘red tape’ and ‘bullshit’. The army struggled to interpret this latter term. The report stated that it ‘may be defined pedantically as “excessive insistence, in military administration, on the specious and showy, rather than on things really contributing to military efficiency”’. Encouraged by this, the authors of the survey expanded eloquently on what, for the serviceman, complaints at ‘messing around’, might mean:

Drafts of men roam about the country like droves of armed sheep, but more articulate – the Transit Camp, that slaughterhouse of hope, looming menacingly before them. All this fluidity gives an impression of administrative efficiency, so different from the stable, peaceful and well-oiled bureaucracy of Great Britain.
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One of the symptoms of the collapse of morale, according to the army doctors, was the high rate of venereal disease. This was the era of Brian Aldiss’s ‘Horatio Stubbs’; a young man set loose in the ‘great whoring cities of the East’.
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The cabarets were now a huge industry. Dancing classes proliferated to train the ‘taxi-dancers’, who were often in debt for the cost of them and for the hire of their seats in the cabaret. In May the Penang Cabaret Girls Association was founded at the City Lights cabaret. A Miss Tseng Pi Chi spoke: ‘We are marching ahead in society… but although we are mere dancers we have our country behind us… We don’t want to be dancers all our lives; we want only to make a living from dancing. We are waiting till we shall be the equals of men when we shall quit dancing and seek other opportunities of making a living.’ There was a confrontation with the military over their plans to make standard the price of dance coupons.
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The behaviour of British troops continued to have a deep effect on locals. There was fighting in Penang when a British serviceman threw an ashtray at a Chinese boy, killing him. Civilians avoided the cabarets and girls walking with soldiers were shied with watermelon skins.
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In the eyes of a young Malay woman, British troops ‘were often drunk and disorderly, consorting openly with women of the streets… They flaunted their bad manners before the shocked eyes of the Asian population, and we winced at the filthy language we heard. Even to us, the new generation of Singaporeans, it was clear that these soldiers did not belong to the same world as their pre-war countrymen… The picture of the English gentleman was shattered.’
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Eric Stokes, a British subaltern, wrote to his sister at the end of the war that, walking along a Calcutta street, he felt ‘rather like a Nazi officer must have felt walking along a Paris boulevard’.
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The hatred of the clerks and professional people for him was palpable. Whatever the politicians in London and the administrators in Delhi thought, most ordinary British soldiers and businessmen in India already knew
that the game was up. In 1946 the British Raj in India died and its death lay heavily on the British in Burma and Malaya. The Raj’s obsequies were not finally said until August 1947, by which time more than a million Indians were doomed to perish in a frenzy of communal killing and many millions more had fled their homes. It was in 1946, however, that the underpinnings of British rule, which had survived even the Quit India movement of 1942 and the disillusionment of 1945, finally came apart. War’s end always brings crises. India’s huge war effort had left it exhausted. More than a million army personnel needed to be repatriated to their villages. Many of these men, particularly the officers, were convinced that self-rule should come immediately. The war had awakened them to politics. If, as they had been told, they were fighting in Southeast Asia for the self-determination of Burmese, Thais, Indonesians and others against Japanese rule, why should India not be free? If most of the Burmese villages they had seen had once had schools and clean water, why should not India’s? Economic hardship drove the point home. Inflation roared away, goods were scarce and military pay did not keep pace with prices. Simmering racial tensions damped down by fear during the war flared up. A younger generation of Indian officers and men would not now put up with casual racial abuse and disdain, especially from Johnny-come-lately British officers who had not fought through the war as they had done. In the Royal Indian Navy a full-scale mutiny broke out in February 1946, fuelled by a combination of racial tension and economic frustration. A white officer had apparently called an Indian subaltern a ‘black bastard’. The fleet went on strike off Bombay. Parties of men from the ships invaded the city centre carrying Congress flags and demanding independence.
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Local Congress volunteers joined them, and the police, already sullen and resentful because of their own lack of compensatory pay, seemed on the point of going over to the mutineers. Wavell acknowledged that the experience of the RAF strikes had encouraged the men.

The trouble quickly spread across the country with the Congress leadership now going for the kill. Tension mounted before the March provincial elections which Wavell had announced the previous autumn. Anti-British riots convulsed Calcutta, where Subhas Bose’s brother and old allies joined the communists in demonstrations of
solidarity with the INA internees. Cars were burnt out. Areas such as leafy Park Street, which had been quiet even in 1942, were invaded by crowds of youths. Shop windows were smashed. When the British authorities released Sher Khan, a colonel in the INA, he received a nearly hysterical reception in Calcutta. Denizens of the august Bengal Club looked out from the veranda in dismay as he and other reprieved officers of the INA were paraded past in triumph.
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The white man’s
izzat
or charisma had finally evaporated. Arthur Dash, a senior Bengal civil servant, recorded that Britons and Anglo-Indians walking in Calcutta’s streets were waylaid and abused. A favourite game was to purloin their regimental or club ties and
topis
(pith helmets) in a sort of ritual humiliation. If they resisted, they were beaten up.
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This atmosphere of crisis spread across British Asia, in part because the nationalists were aware of each other’s actions. In Rangoon Aung San’s speeches became more inflammatory after the New Year. In India Nehru was threatening the British with mass civil disobedience, but in Burma it was the threat of military force that loomed. At the Shwedagon pagoda in early January 1946 Bogyoke, as Aung San was popularly known, denounced Dorman-Smith as a Tory imperialist who was misleading Labour and was in cahoots with British capitalists. There were calls for the resignation of the ‘fascist governor’ and cries of ‘Rise! Kill! Kill!’ On 19 January Aung San surpassed himself with a three-hour speech, during which even he had to sit down for a time as a result of exhaustion. In the course of this marathon he insisted that Britain was no longer great. It was indebted to the USA and even to its own colonies. The British were attempting to reintroduce their commercial interests into the country and ‘the Emergency Laws in Burma and [the] British Judicial system are similar to those of the Kempeitai’, the hated Japanese secret police.
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Amidst the ranting, however, he enunciated three demands that would resonate throughout the year. First, he insisted that the White Paper of May 1945 which seemed indefinitely to postpone Burma’s independence should be torn up: power should be transferred to a wholly Burmese ministry.
Second, he called for full adult suffrage to be introduced and, third, he demanded an immediate passage to Britain to talk to Attlee’s government.

In January 1946 all this sounded like the wishful thinking of a firebrand. Dorman-Smith certainly maintained his haughty demeanour to the young fellow. Yet by the end of the year Aung San had achieved every one of these aims. This was testimony both to the rapid weakening of Britain’s international position and to the approach of a social crisis in Burma itself. In this same speech, Aung San went on to demand the immediate nationalization of business, the exclusion of British, Chinese and Indian firms and the seizure of their assets, and government control of padi exports. Again, every one of these aims was in the process of being achieved two years on when Burma became an independent country and left the Commonwealth.

To the British it might have seemed that these speeches were cynical attempts by Aung San to restore his credibility with his restive left wing. Yet there was no hiding the fact that the AFPFL spoke directly to the fears of many, if not a majority, of Burmese.
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British business was obviously re-establishing itself in the teak forests and oilfields. Indians were trickling back into the country and the governor, along with Indian business representatives, was putting strong pressure on his fairly tame executive council to allow the 1942 evacuees to return, promising only to retain some of the restrictions on immigration agreed in 1940. It was true that the Americans had withdrawn from the north of the country. But it was Indians and Chinese, not Burmese, who were making vast fortunes by buying up and selling off US war surplus. In the cities, the Anglo-Burmans and the Chinese were setting up lucrative and semi-criminal businesses. Even though the ‘Black Market Administration’ was more or less over, a few unscrupulous British officers were still on the make. Meanwhile, Karen and Kachin separatists and their missionary friends thought their day had come and were intent on biting off large chunks of the country.
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To ordinary Burmese people who had not known security since the Depression, impoverished and without savings, it seemed that the whole nightmare of occupation and dispossession was to be played out again. However foolish Ba Maw and his gaudy satin pants had been, there had at least been some hope of independence in 1943.
Now his partial or ‘ten anna’ independence seemed to have been devalued to five annas. The Pegu Club had even reinstated its colour bar, as if it were still 1939, or perhaps even 1889. So Aung San sparked a bonfire of resentment when he spoke of the ‘fascist governor’ and his business cronies. He also expected his message to find some sympathetic British listeners. Mountbatten’s old aides were still on the ground in some places and the Army Education Corps had done a good job of converting a lot of men to Fabian socialism. Word filtered through to the governor of the existence of an East and West Association, a British officers’ club whose members courted Burmese nationalists and made anti-government pronouncements.
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The RAF seemed particularly radical in this respect. Dorman-Smith called it the ‘Red Air Force’. His judgement seemed to be borne out by an incident that took place in April. The previous December Aung San had told Reuters that he was planning an Asiatic ‘Potsdam Conference’ at which ‘Asiatic liberties’ would be discussed and guaranteed by a small group of senior nationalist leaders. He added that the plans for this would be discussed with Pandit Nehru during his ‘forthcoming visit’ to Burma. Dorman-Smith immediately dashed off a telegram to the external affairs department of the government of India, insisting that they should give no facilities for a visit to Burma by Nehru. There was too much loose tinder lying around, not least a thousand increasingly restive INA men still held in Rangoon. Yet Nehru did fly to Singapore at the end of March 1946 to meet Mountbatten. En route his RAF plane developed ‘engine trouble’ and had to land at Rangoon just at a time when the governor was absent in Mandalay. As Dorman-Smith later described it, Nehru was greeted ecstatically by 300 Indians at the Strand Hotel ‘who Jai-ed him Hind and anything else they could Jai’.
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(‘
Jai Hind!
’ – ‘Victory to India!’ – was a standard nationalist slogan.) He also met Aung San for two and a half hours and planned with him an East Asian ‘subject nations’ conference. This was eventually to take place in March and April 1947. All this confirmed Dorman-Smith in the view that the ‘engine trouble’ had been a put-up job. The ‘good old RAF have rather too many red gentlemen within their ranks for my liking’, he asserted. What was more, why was Nehru ferried to Singapore in the first place and fêted by Mountbatten? ‘Yet, damme, Dickie put him up at
Government House and drove with him plus Mrs Dickie to show him the Town, etc.’

In fact it was Wavell who told Mountbatten that Nehru was to be treated as a future prime minister of India. When the BMA could find no transport for him, Mountbatten lent his own, and travelled with him. The sight of Nehru by Mountbatten’s side was a political sensation. Nehru’s first engagement was a visit to a welfare centre for Indian troops in Singapore in the company of the Mountbattens. They were mobbed together with Nehru and had to escape. A vital political friendship was born. Nehru was fêted by representatives of all communities. A crowd of 100,000 people gathered outside the Adelphi Hotel where he was staying.
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Tan Kah Kee led a delegation of Chinese and they feasted him at their ‘millionaires’ club’, the Ee Hoe Hean Club. Wherever he stopped, the local MCP representatives came to see him. When confronted by MPAJA veterans, he retorted: ‘Army? You have not come here armed have you?’

Nehru had agreed not to intervene in local politics, but made twenty speeches in eight days to around 60,000 people. His themes were pacific and pan-Asian rather than the specifics of the struggle in Malaya.
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The police were worried that support for the INA would resurface. Guards of honour were provided, and it was agreed that they would not wear INA badges, although many wore their old uniforms: they had no other decent clothes. One of his first acts was to visit the Indian political detainees in jail, dispensing good advice on how to keep body and soul together in prison.
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Congress sent a medical mission under an ex-INA officer that during a ten-week period treated over 17,000 labourers. But there were complaints that some of Nehru’s gifts of clothing did not reach the poor people, for whom they were intended.
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This was one of the last interventions of Congress nationalism in Malayan politics and many local Indians were disappointed by the statesmanlike moderation of the Pandit’s language. At a big rally at Jalan Besar Stadium in Singapore in front of around 10,000 people, including over 3,000 INA personnel, there was a cry of ‘Blood!’ Nehru rebuked the crowd: ‘He agreed that Netaji had done great work, but stated that the fighting spirit called for then was now out of date.’ The veterans in the crowd began to melt away.
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Behind the scenes, in Penang, Indian community leaders gathered to
confront him about the fate of the gold that Bose had collected in Malaya. Nehru had been seen as slow in coming to the defence of the INA men on trial at the Red Fort. It was felt that in having cocktails with Mountbatten, Nehru had himself become a ‘sahib’.
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