麻豆社

Good morning. As students in Bristol in the 1970s, my friends and I were aware of reaping the benefits of a city and university built on the related enterprises of tobacco and slavery. And, I鈥檝e since been sensitive to any news of campaigns to re-consider how that past is memorialised. So, no surprise to hear on Sunday how protestors pulled down the statue of Edward Colston, the 17th century entrepreneur, slave trader and philanthropist.

Like many, I would鈥檝e preferred that this had been done by the city council; rather than a group of demonstrators. The Hindu text, Bhagavad-gita, extols as ideal action taken in full knowledge and with everyone鈥檚 interests in mind - whereas impulsive events impelled by anger and frustration tend not to yield as satisfactory an outcome. Perhaps, what was lost in this case, was the opportunity for the whole community to have united in their rejection of such a contentious icon.

There鈥檚 been the claim that, by eradicating emblems of the past, we may fail to learn from history. But, by retaining this particular statue one might question how well we have digested the truths of that history.

In a broader view of antiquity, Hinduism regards the universe and human society turning in cycles. 鈥淎ll things must pass鈥� as George Harrison reflected. Planets, people, ideas emerge, exist for a while, dwindle, disappear and are replaced.

The memorials to Edward Colston were erected to honour his extensive philanthropy 鈥� but says the Gita, charity and good works do not eradicate the wrongful acquisition of wealth. Both good and evil actions each bear separate fruits in their own time. The prestige that Colston received during his life and was then enjoyed by his descendants, has run its course.

Attention is now turning to other historic figures: Rhodes, Clive, Cromwell, the Scottish Tobacco Lords. And, if we are to learn from the past, such review should be welcomed; but, with the caveat that no one from a different time and social context is likely to match the expectations of 21st century values. With that in mind, we might humbly consider how future historians may judge as inequities some of our own prevailing standards and behaviour.

I feel that we should not simply condemn the individuals, but also examine which aspects of exploitation and discrimination with roots in our imperial history still linger as weeds in modern society. For Hindus, the present time is always the turning point of history. For, it is only today can we review all our yesterdays and act 鈥� as the Sanskrit poem goes - to make every tomorrow a vision of hope and happiness.

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