Incredible story of Iqbal Masih

Iqbal was born in 1983 in Muridke, Lahore, into a poor Christian family. Shortly after Iqbal's birth, his father, Saif Masih, abandoned the family. Iqbal's mother, Inayat, worked as a housecleaner.
In 1986, Iqbal’s family needed money to pay for a celebration. For a very poor family in Pakistan, the only way to borrow money is to ask a local employer. Iqbal's family borrowed 600 rupees from a man who owned a carpet-weaving business.
In return, Iqbal was put under the system of peshgi (loans) which is inherently inequitable; where the employer has all the power. At age four, Iqbal was sold by his family to pay off their debts.
Iqbal worked six days a week, at least 14 hours a day. The room in which he worked was stifling hot because the windows could not be opened in order to protect the quality of the wool. Only two light bulbs dangled above the young children.
If the children talked back, ran away, were homesick, or were physically sick, they were punished. Punishment included severe beatings, being chained to their loom, extended periods of isolation in a dark closet, and being hung upside down.
At the age of 10, Iqbal escaped his slavery, after learning that bonded labor was declared illegal by the Supreme Court of Pakistan (1992). In addition, all such outstanding loans were canceled by the government of Pakistan.
He escaped and went to the police to report, but the police brought him back to the factory. Iqbal’s punishment for escaping was extreme starvation and horrific beating sessions and time halted for the brave young boy as the suffering seemed unending.
Iqbal escaped a second time and went on to attend the Bonded Labour Liberation Front (BLLF) School. At the school, Iqbal spoke about his own experiences as a bonded child laborer. He spoke with such conviction that many took notice of him.
Iqbal's six years as a bonded child had affected him physically as well as mentally. At age ten, he was less than four feet tall and weighed a mere 60 pounds. His body had stopped growing, which one doctor described as "psychological dwarfism."
But this didn't stop Iqbal. He helped over 3,000 Pakistani children that were in bonded labor to escape to freedom and made speeches about child labor throughout the world. He expressed a desire to become a lawyer to better equip him to free bonded laborers.
Iqbal was fatally shot by the carpet Mafia, while visiting relatives in Muridke, Pakistan on 16 April 1995, Easter Sunday. He was 12 years old at the time.

Millions of children still work in factories in similar horrific conditions as Iqbal experienced.
In 2014 Nobel Peace Prize winner Kailash Satyarth dedicated his award to Iqbal Masih.

A short documentary on Iqbal Masih

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More from @Anuraag_Shukla

17 Apr
'Bodily Dirt' as a source of deadly germs: Hygiene practices in Sahibs’ Bungalows

Anxiety about Indian dirt, in general, was particularized onto individual servants as potential careers of deadly germs into the household on their bodies. [1/6] Image
Andrew Balfour, writing in 1921, advised that ‘wherever possible it is a wise precaution to have native servants medically examined before engaging with them’. The hands of servants were regarded with particular distaste. [2/6] Image
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15 Apr
Most British officials demonstrated their ‘moral authority' in an arrogant manner. In Richard Burton’s words, “it was the tight pantaloons,..., the authoritative voice, the procurance manner, and broken Hindostani which impressed the Indians”. [1/6]
Those who relied on such a manner to demonstrate British superiority matched this with the firm belief that the bodily demeanor of the Indian should demonstrate his inferiority. The Indian body was thus transformed into a battleground, with chairs and shoes as the weapons. [2/6]
A calculated insult was the failure to offer a chair to an Indian gentleman waiting to visit a British official. In the colonial context, the chair was invested with emotional value. Henderson characterized the chair as ‘the visible sign of our civilization’. [3/6]
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13 Apr
The story of 'Shampoo'

The British followed the examples of their Indian subjects where hair was concerned. In Britain, combing and powdering were preferred to washing the hair, which was regarded with anxiety and thought to induce headache and toothache. [1/5]
Fanny Parks, in her book Wanderings, asserted that the hair washing was a repeated activity in India, and in the appendix to her book a recipe for ‘shampoo’, that she thought this was something unusual in Britain. [2/5]
The recipe was a mixture of basun (a type of pulse), egg yolks, and juice of limes, and it was very similar to a recipe that was given by Colesworthy Grant, who described this means of cleaning the hair as the virtue the British had learned from the Indians. [3/5]
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12 Apr
The examination of company officials’ bathing and cleanliness practices allows us for an exploration into how far the British adoption of Indian practice was a result of the significant and lasting impact which India had on the British who lived here. [1/8]
In Britain, a daily splash of water on the face & hands was regarded as a quite sufficient cleanliness practice, even among the middle classes. Writing in 1801, a doctor commented that ‘most men resident and ladies in London neglect washing their bodies from year to year.’ [2/8]
Even the propriety of washing the whole surface of the body was often questioned, as one Richard Reece remarked in a journal called Medical Companion that washing hands and faces daily was sufficient enough to keep one’s body healthy. [⅜]
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22 Mar
Pre-colonial Learning centers in Bengal

Before 1757, two well-known centers of excellence, for learning, flourished in Bengal—Navadvip/Nabadwip and Bhatpara. And then there were a large number of lesser-known centers such as; [1/9]
Ambika-Kalna, Kamalpur, Uttarpara, Uta, Calcutta, Kaugachhi, Kumarhatta, Kusdvip, Kotalipara, Kond-Kandi, Konnagar, Guptipara, Burdwan, Bakla, Bali, Bansberia, Mulajor, Meghnar-purbakul, Maimansingh, Jessore, Khulna, Santipur, Sonargaon, and Mahesvardih. [2/9]
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During the pre-colonial era, these institutions became virtually synonymous with the tradition of Smriti and Nyaya. [3/9]
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21 Mar
There have been a number of studies exploring the nexus between colonial knowledge and imperial purpose on somewhat similar lines. Ronald Inden’s studies discuss the notion of ‘imagined knowledge’ which by no means, contains ‘mirrors’ or ‘true knowledges’ about India. [1/4]
The acts of imagining were meant to create an India that could be easily understood and controlled. This imagined India was kept ‘eternally ancient’ by inferior attributes- caste, divine kingship, irrationality, lack of scientific spirit, and so on. [2/4]
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