Here’s a fascinating and erudite article
by my friend, the novelist, Tom Williams who writes about the Napoleonic and Victorian
eras. His most recent novel Back Home is set in Britain in 1859 and its hero also figures in an earlier novel, Cawnpore. The latter is set in the Indian Mutiny of 1857-58 and it is on this historical
event that he focuses here. Tom draws some very interesting parallels with our own time.You can find more about him at the end of the piece
– I trust you’ll enjoy it!
Does the Indian Mutiny have any lessons for today?
It's
probably helpful to start by asking what the Indian Mutiny of 1857-58 was. For
starters, it wasn't a mutiny.
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British India 1856 - it included modern Pakistan and Bangladesh |
Yes,
everything kicked off at Meerut when Indian soldiers – known as Sepoys –
refused musket drill using the new cartridges which, it had been claimed, were
greased with both pig and beef fat. So they were mutineers. But, contrary to
the way that we think about it now, the East India Company's army mutinied all
the time. The refusals to obey orders were usually treated as localised
difficulties and life moved on with no perceptible impact on the machinery of
colonial government. This mutiny was different and to understand why, we need
to look at the political background.
When the
British first started to gain ascendancy in India they were regarded as just
one of many political powers in the land. Many local rulers made alliances with
them. Relations between the two communities were generally friendly.
Intermarriage between British soldiers and Indian women was common and tacitly
encouraged by the East India Company. European officers would join in Hindu
ceremonies, piling their swords alongside the sepoys’ muskets to be blessed by
the holy man. British soldiers and administrators were fascinated by the
country they had come to rule and adopted many local customs – as reflected in
our 21st century English vocabulary and our most popular choice of Friday night
eating.
The British
relied on Indian soldiers for their security. These men came from warrior
castes and were happy to serve any masters who respected their martial prowess
and led them to victory. This the British, at least initially, did.
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6th Madras Light Cavalry Sowar (cavalry equivalent of Sepoy) |
By the
middle of the 19th century things were changing. A significant factor in this
was the role of the missionaries. Christian organisations in England had
decided that the British Empire could be a force for good if it Christianised
its colonies. Missionaries duly arrived in India and started to tell the locals
that their Muslim God and their Hindu deities were abominations unto the Lord
and that they should adopt Christianity. To make things worse, some senior
British officers joined in this proselytization. Their troops began to feel
under pressure to convert. There were even remarkable rumours, including one
that British women were being shipped en
masse to India where Indian men would be forced to convert to Christianity
and marry them.
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"A Sale of English-beauties, in the East Indies" by James Gillray Published by William Holland, hand-coloured etching and aquatiint, 16th May 1786 (with acknowledgement to the National Portrait Gallery, London) |
Given the famous “fishing fleets”, in which young women came out
every year to net themselves a husband in the colonial administration, perhaps
the idea did not appear as obviously unrealistic to the locals as it seems to
us now. In any case, what mattered was not what was true, but what was believed
to be true. This is particularly the case with the famous cartridges.
Most people
with even the slightest knowledge of the Indian Mutiny will know that it was
triggered when troops were ordered to use cartridges which, it was claimed, had
been greased with pig and beef fat. The standard way of using a cartridge was
to bite the end off the waxed paper that surrounded the ball and the powder.
The use of these animal fats meant that "biting the bullet" was
forbidden to both Hindus and Muslims. The insistence that they do so led to a
refusal to obey orders at the large British base at Meerut and everything went
rather downhill from there. Historians nowadays can find no evidence that pig
or beef fat was used in the cartridges – which is not to say that it was not,
but simply that people chose to believe this in the absence of any clear facts
one way or the other.
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David Ochterloney, a famously well-assimilated Englishman and his Indian household (a scene increasingly uncommon as the 19th Century progressed) |
The move to
Christianise India went alongside a general decline in respect for Indian
customs. Indian soldiers believed that they would lose caste if they served overseas,
and this had always been recognised, but now there were rumours that the
British might order Indian regiments abroad. (Remember that we were fighting in
Crimea at the time.) Indian soldiers began to feel that their traditions were
not respected. European officers were now discouraged from taking Indian wives.
The easy relations between the two cultures were breaking down.
At the same
time, put simply, the British were getting greedy. As they had taken over more
and more of India, the British came to believe that they simply had a right to
all of it. Lands were seized on flimsier and flimsier pretexts. This came to a
head with the Doctrine of Lapse. The British argued that where they had an
arrangement with a local ruler to maintain control of his own lands, this would
lapse when his line died out. This, in itself, was an uncertain moral or legal
position to take, but it was made massively worse because the British insisted
that they would recognise only natural heirs. Traditionally, in the absence of a
male heir Indian rulers had adopted children. It was well understood in India
that such an adopted child had clear rights to inherit. The British simply
refused to accept this. This obviously led to considerable unhappiness amongst
the Indians. Although the British had seized control of states where there was
no male heir as early as 1824, the doctrine was introduced as official policy
in 1848. Significantly, the important state of Oudh was seized under this
doctrine in 1856. The Mutiny, of course, was in 1857.
By early
1857, there were clear signs of unrest in India. Europeans were bewildered but
frightened by incidents like those of the chapattis (circular unleavened
flatbread). Chapattis would be carried from village to village, the recipient
being required to bake more and pass them on in the same way. Some sort of
message, presumably, was being spread with these apparently innocuous
offerings, but nobody to this day knows exactly what the message was. Lotus flowers
were sometimes passed amongst military units in the same way. Unlike the
chapattis the message here seems clearer: the lotus flower was a symbol of war.
Incidents like this were accompanied with rumours that 1857 was to be "a
red year" with the implication that it would be a year of bloodletting.
1857 was, in any case, potentially dangerous simply because of a real or
imagined Indian obsession with celebrating anniversaries. 1857 marked the
hundredth anniversary of the Battle of Plassey where Clive of India began the
process of imposing British rule. Many people believed that a hundred years
after Plassey, the British would be driven out as dramatically as they had
arrived.
Against this
background came the rumours of the grease on the cartridges. As I've mentioned,
there is no clear evidence that beef or pig fat ever was used and once the
rumours started specific orders were sent to the arsenal at Dum Dum, where the
cartridges were made up, insisting that no objectionable animal products be
included. So the refusal of troops to ‘bite the bullet’ was not a random act of
disobedience, but the response to long-term political agitation. Nor was this
all one-sided. The man who gave the order, the splendidly named Col George
Monro Carmichael-Smyth was making his own political point, insisting on
parading his men and drilling him with the new cartridges at a time when wiser
heads in the Company’s army were advocating that the issue be allowed to die
away.
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"The Sepoy Revolt at Meerut", as depicted by the Illustrated London News |
So the
action at Meerut was a political event. At first, technically, it was a mutiny,
but the failure to see it in its wider context led quickly to disaster. The
troops did not vanish away into the countryside: they marched in ordered ranks
to put themselves at the service of the Mogul Emperor in Delhi. At this point,
the Mutiny was already taking on the appearance of an uprising. Local rulers,
like Nana Sahib, the villain (for want of a better word) of my novel, Cawnpore, saw the opportunity to
re-establish their power while the British, deprived of the support of their
native troops, were weakened.
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The first massacre at Cawnpore - after surrender, British families were allowed to leave by river, but many were murdered as their boats departed |
One of the
first acts of the rebels in many places (including Cawnpore) was to open the
jails. So beside the mutinying troops and the various forces of the native
rulers, many of those who joined in the fighting were local convicts who simply
saw an opportunity to profit from the general unrest. Thus natives who were
associated with the British (such as Christians or other Eurasians) were often
attacked and murdered, less to achieve military or political goal than because
their attackers could then loot their property. With an almost complete
breakdown of law and order and mass conflict spreading across huge areas of the
country, there was an opportunity for many old scores to be settled.
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Contemporary impression of second massacre at Cawnpore -woman and children the victims |
Within a
remarkably short time, much of north-west India was in revolt, in a conflict
which is called, in India, the Indian War of Independence. What we don’t notice
at this distance (and with the benefit of hindsight) is how close this came to
defeating the British.
So: are
there any lessons?
The key
point to be aware of is that, although British troops (and Indian troops who
remain loyal) performed logistical wonders and acts of great bravery, they were
salvaging a situation which would not have arisen if there had been a more
intelligent political understanding of the country in the first place. Unrest
had grown because of the breakdown in the easy communication between Indians
and Europeans. By 1857 the European political and military leaders had little
idea of the mood of India. If they had, it is likely that, for example, the
Doctrine of Lapse would not have been applied so ruthlessly.
From the
point of view of the army, it is easy to consider that the mistakes were
primarily made by politicians, but the military had to accept responsibility too
– and at all ranks. Senior officers (like Col Carmichael-Smyth) misjudged the
situation and junior officers – many of them having arrived in India with
nothing but contempt for the “niggers” (yes, the obnoxious term was used of
Indians – although older and wiser heads considered this offensive) could
easily make bad situations worse. At Cawnpore (I use its 1857 Anglicised name –
nowadays it's Kanpur), where the garrison was under the command of General Hugh
Wheeler, the situation was already tense when a drunken 21-year-old European
who recently left the Army under a cloud shot at a native patrol which had
legitimately challenged him. At his trial the next day, it was accepted that
his weapon had gone off accidentally, a decision that did not impress the men
who had been shot at. Two days later the troops at Cawnpore mutinied. Probably
they would have mutinied anyway, but it's far from certain.
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Major General John Nicholson -
worshipped as Nikal Seyn
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One of the
things that becomes very clear to anyone who reads the history of the Mutiny is
the importance of the relationship between officers and men. While many
regiments in the north west of the country mutinied, some stayed loyal, often
because of the affection that they felt for their commanders. The Indian Mutiny
was, to a quite remarkable degree, a story of the successes and failures of
officers to inspire loyalty in their own men and the wider population. For
example, a crucial reason for the failure of the rebellion was that the rebels
were not supported by the Afghan tribes, which could easily have used the
situation to cross the frontier and challenge the British within the borders of
India. This was largely due to the respect that the Afghanis had for John
Nicholson, who may have been mad and with a sadistic streak, but who some of
the locals worshipped as a god. (If the Internet is to be believed, he was
still being worshipped in some of the more remote parts of Pakistan into the
1980s.)
Have we
learned from this in the intervening 150 years? Quite possibly not. In 2009,
the Financial Times carried a story
claiming that: “The Foreign and Commonwealth Office has no Pashto speakers and
only a third of the Dari speakers it deems necessary to operate in Afghanistan.”
Apparently it was okay not to have any Pashto speakers as: “According to the
FCO’s own assessment, it requires no Pashto speakers to work effectively in
Afghanistan, even though it is the main language of Helmand province.” So our
senior politicians and diplomats don’t see any necessity to learn the language
of countries where we have military operations. At the other end of the line of
command, a search for the word “raghead” on the Army rumour service produced
192 hits. So the combination of ignorance and obvious contempt that contributed
to the disaster of the Indian Mutiny still seems alive and well.
A lack of
awareness of local sensitivities can lead to incidents such as the shooting at
the gates of the Afghan National Army Officer Academy in Kabul, where a
misjudgement by private soldiers led to the death of an Afghan soldier with
potentially serious political implications.
The modern
army is probably more aware than in the past that winning hearts and minds can
be as important as winning the actual physical conflict, but these incidents
and the attitudes behind them suggest that the strategic awareness of this
necessity does not necessarily translate to the situation on the ground any better
now than in 1857.
What about
the actual fighting? I am not a soldier so as far as military strategy goes, I
will limit myself to two remarks. The first is the importance of
communications. The telegraph had only recently been introduced into India, but
its use proved critical. The telegraph clerk in Delhi gave his life to get out
the warning that the insurrection had started there and this resulted in the
British being able to respond much more quickly than would have been the case
otherwise. The mutineers were probably aware of the importance of telegraph and
cut the wires in the areas they controlled, but the message had already got out
and the machinery of a military response was already in motion. The Indian Mutiny
is therefore notable as the first major conflict in which electronic
communication proved a decisive factor. The ability to communicate effectively
remains crucial today.
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A mixed body of mutineers and what appear to be civilian supporters on the march |
The second
point is that the British response to the Mutiny was handicapped by the fact
that India was regarded as pacified and safe and we therefore had a totally
inadequate level of military preparedness. We relied excessively on native
infantry, essentially because this was an awful lot cheaper than using
Europeans. We also promoted entirely on seniority with the result that some key
positions were filled by generals intellectually or physically clearly
incapable of the task. One young officer claims that he served under a
brigadier so blind that when he reviewed his troops he could not tell which
direction they were facing.
When the Mutiny
broke out, there just weren't enough troops and many of those that there were
available were badly commanded. My own feeling is that history has judged
General Wheeler’s actions rather cruelly, but some of his decisions do not seem
to have been particularly wise and, at the age of 68, he certainly lacked the
stamina for the situation he found himself in. After the death of his son, who
served as his aide de camp, he had
some sort of breakdown and was effectively incapable of command.
Critically,
we were able to divert troop ships that were on their way to fight a colonial
war in China. We also still had troops in Crimea, left over from the war there
that had finished the previous year. Although reinforcements were sent out from
England, they would have been too late to decisively affect the critical
initial stages of the war. The implication, I think, now as then, is that you
cannot have an army that plans for peace. While everybody in India had hoped
for peace – and expected peace – it was the duty of the Army to have prepared
for war. The lessons for today are, I think, self-evident.
FURTHER
READING
The Indian Mutiny Julian Spilsbury:
Weidenfeld & Nicolson (2007)
Our Bones Are Scattered Andrew Ward:
John Murray (1996)
About Tom
Williams
Tom Williams
lives in the 21st century and isn't sure he belongs there. When he's not
writing about the 19th century, he likes to dance tango and street skate. You
might think that roller-blading is a very 21st century activity, but the first
in-line skates were patented in 1760. Tom is the sort of person who knows stuff
like that.