Sunday, March 10, 2024

Taking a Bus from Stockholm to New Delhi in 1974

Swedes on the way to India. Photo: Hans Sandberg, 1974. 

(First posted in August 2014, revised in March 2024)

There I was, waiting for the bus that was to take me on a 7,000-mile ride from Stockholm to New Delhi. It was September 3rd, 1974 and I was three months shy of 21. With me was my friend Elisabeth and 39 other young travelers, half of which were women. Around us were parents and friends who were there to see us off on our three-and-a-half month adventure. Eventually, Bill and Bull – two blue weathered Scania buses – arrived and parked on the railway overpass by the northern entrance of Stockholm’s Central Station.

We said our goodbyes, picked up our luggage, and stepped onto Bill. There were seats in the front, but those in the back had been replaced with particle boards topped with thin foam mattresses. Elisabeth and I chose a bed on the left side and made ourselves as comfortable as possible in what was to become our home for the next six weeks.

I brought a large, light-blue, and ultra-light Fjällräven backpack that had my red sleeping bag strapped to the bottom of the frame. I had strategically packed the bare minimum of clothes and personal items, a couple of books, notebooks, a thermos flask, a water bottle of metal, malaria pills and charcoal tablets for diarrhea. A burlap bag from an army surplus store held my two cameras, a Rollei 35 and a Nikon F with a flash and two lenses, 35 and 200 mm. I had stuffed 55 rolls of film – 30 Kodak Tri-X, 10 Kodak Plus-X and 15 Kodachrome II for slides in the side pockets of my backpack. My passport and $400 in American Express traveler’s cheques rested in a thin nylon pouch under my shirt along with $100 dollars in cash.

That was it.

I didn’t own a credit card, and we had no mobile phones, no email, no World Wide Web, no Wi-Fi, no Skype, and no Facebook. MP3s were not around yet, nor were portable Walkman cassette players, so we had to make do with the radio in the bus – if the reception was good.

Back then, the world was analog.

Our 1974 journey to and in India.
The first morning on the road. Photo: Hans Sandberg, 1974. 
Somewhere in Eastern Turkey. Photo: Hans Sandberg, 1974.

Fifty years have passed since I stepped onto that bus, and I ask myself: What were we thinking? The truth is that we didn't think. My friend Elisabeth had heard of a guy who drove people to India and back for a very good price. 

We were young and naïve, and simply said, let's go! 

*

What would I have said if my two sons wanted to go on a trip like that when they were 20? It makes me wonder about my parents. I can’t recall any words of caution or doubt. They never tried to stop me. The only plausible explanation I can come up with today is that they thought it was a good idea for us to travel, and that they probably took comfort in the fact that the journey to and from New Delhi was an arranged tour, not just us hitchhiking to Asia.

Besides, this was not my first trip. I learned to walk in France on my family’s first car trip to Bretagne and southern France. They had a Citroën B11 pulling a small red and yellow caravan. That was 1954. Four years later my family, which besides me and my older brother, now included my younger brother, set out on a European camping trip in a Volkswagen Beetle, which somehow fit two adults, three young children, and a tent – plus a sandbag under the hood to prevent the car from blowing off the autobahn if the winds got too strong. And in 1967, we went on a seven-week journey in an Opel hatchback pulling a new caravan that my father had traded a painting for. We drove through Germany, cut over to France, visited Paris, and then crossed the Alps on Route Napoleon, ending up in Menton on the French Riviera.


*

In the spring of 1948, my parents boarded a small freighter for a two-week sea voyage from Sweden’s west coast to Paris via Rouen. It was only two and a half years after the end of World War II, and Europe still lay smoldering. My father wrote in his diary about the eerie views of rusty and blown-up wrecks in the River Seine as they approached Rouen. After a month studying and exploring the art scene in Paris, they continued by train to Switzerland and then Italy.

My grandparents had pulled up their roots several times to start over in new places. My maternal grandmother, whose husband had abandoned her and their eight children, encouraged two of her seven surviving children to move to America in 1946. Mom told me that grandma didn't want her only son to be enlisted in case of another war. And then there were the million Swedes who left for America in the late 19th and early 20th century. They may have been afraid, but they didn't let fear stop them. What were they thinking? Maybe they didn't think much about it at all, like me when I was 20. They just did it.

*

Taking a bus from Europe to India was one of those things you could do in the mid-seventies.

*

We were a mix of university students, nurses, workers, teachers, and young people in search of self, or simply curious about the world. We were not hippies, even though a few of us talked about smoking pot while sitting on a roof somewhere in Nepal. The trip was just a trip, an opportunity that had presented itself to us and one that we took, but we were also part of a growing stream of European and American overland travelers heading for Afghanistan, India, and Nepal. The Canadian travel writer Rory MacLean wrote in his "Magic Bus – On the Hippie Trail from Istanbul to India" (2006) that 90,000 visitors arrived in Afghanistan every year by the mid-seventies. Most of them would continue on to India and Nepal.

The name Hippie Trail evokes images of the fabled Silk Road, which had attracted adventurers, spies and explorers in the early 20th century, but was actually neither a road nor mainly about silk. It was the German geographer Ferdinand von Richthofen who in 1877 came up with the German name “Seidenstraße” as he explored a possible path for a railway between Germany and China. There was however, never a road stretching from Istanbul to China or India, but a series of trade routes over land or over water, where merchants, diplomats, explorers, bandits, warriors, and pilgrims had travelled for two, maybe three thousand years. Marco Polo knew of no Silk Road, and neither did the Nestorian monk and diplomat Rabban Bar Sauma who also travelled in the 13th century, but in the opposite direction, from Beijing (then called Khanbalik) to Jerusalem, Baghdad, Sicily, Rome, Paris, Bordeaux, and Genoa before settling in Baghdad.

The land routes from Europe to Asia lost their importance when the Ming Dynasty closed the doors on foreign trade and with the European discoveries of new sea routes to Asia in the 16th century. However, geopolitics and the growing interest in oil and natural gas made the area hot again in the 19th century, although not so much for trade as for imperial rivalries like the British and Russian “Great Game” over Persia and Afghanistan.

When the British adventurer and writer Robert Byron traveled through Persia and Afghanistan in 1933-34, he found the “Silk Road” in a sorry state (“The Road to Oxiana,” 1937) with vanishing roads and collapsed bridges. Jan Myrdal, the Swedish writer, painted a similar picture a quarter century later in “Kulturers korsväg: en bok om Afghanistan” (1960) and then in “Gates to Asia – A Diary from a Long Journey” (1972), two books based on a series of journeys he did with his wife Gun Kessle in a Citroën 2CV.

Many in the first postwar wave of overland travelers to India were inspired by the Existentialists, Beat poets and writers like Allen Ginsberg and Jack Kerouac, but this was only a trickle compared to the second wave, which started in the late 1960s and peaked around the time we drove East through Turkey, Iran, and Afghanistan. This wave was broader and more diverse, consisting of young people who had come of age in the wake of the social and cultural uproars of the 1960s and early 1970s, the age of rock & roll, sexual liberation, the Vietnam War, May 68 in France and the Soviet occupation of Czechoslovakia in August 1968. And everything was televised.

Underneath it all – at least in Western Europe and North America – was a search for something else, a rebellion against the parental generation’s nervous conformism and materialism. Many young people had joined political and anti-war movements, while others turned inwards, exploring drugs, new religions and meditation. The Beatles discovered transcendental meditation in 1966-67 and visited Maharishi Mahesh Yogi in India in February 1968. Before long, India was swarming with youth from Europe and America.

I doubt that any of us riding Bill and Bull had heard of the Beat generation, although we were familiar with the hippie movement. For me, India was a social and political challenge rather than an existential problem. It is true that I too had walked around in Jesus sandals in ninth grade, considering myself a “Mod,” a Swedish term for long-haired young men who liked rock music. But I never saw myself as a hippie, a term that I associated with an apolitical lifestyle of drugs and navel gazing. I was politically active on the left and saw India as a poor country with extreme social and economic contrasts; a country that had been plundered by the British colonialists and now was held back by Western imperialism, religions and the caste system.

*

We were lucky to take the trip when we did, because the Hippie Trail would soon be shut down, or at least very dangerous following a pro-Soviet coup in Kabul in April 1978 and the 1979 fundamentalist Islamic revolution in Iran. When we traveled through Afghanistan, things were relatively calm under Mohammad Daoud, who in July 1973 had toppled his cousin and brother-in-law Mohammad Zahir Shah, who had been king of Afghanistan since 1933.

*

Before Inter-Rail, kids hitch-hiked across Europe. I myself hitchhiked 400 km (250 miles) to visit a Swedish girl I had met in March 1972 on a homeward-bound ferry from Leningrad (now St. Petersburg) and in the summer of 1973, I hitchhiked 350 km (220 miles) from the city of Kalmar on Sweden’s Southeast coast to Copenhagen, Denmark, which was the starting point for a month-long solo journey across Europe by train. Dad gave me a ride to a drop-off point on the European Highway E4, where I subsequently stuck out my thumb.

My 1973 trip was a journey without a purpose and I set out alone as a friend I had planned to go with bailed on me. Like tens of thousands of other kids, I took advantage of the new InterRail Pass, which made the European railway system accessible to so many young people. All I had with me was my passport, my $70 Inter-Rail ticket, traveler’s cheques, my backpack, and my Nikon. The trip would take me to Rome and Venice, and then back north and west along France’s South coast to La Rochelle on the Atlantic coast, where I took a ferry to Île de Ré, and spent a week hitchhiking to seven small towns on the island hoping to meet the girl I had met on the boat from Leningrad. She had dumped me over the phone while I was in the army but had suggested that we stay friends. Before I set out on the journey, she suggested that I meet her on Île de Ré, but she never showed up. During my stay there, I met a German chamber orchestra and was invited a family dinner by one of the members who was from the island. From La Rochelle, I headed to Paris and then Calais, where I took a ferry to Dover and spent a week looping around England and Scotland before heading back to Sweden. I traveled with the wantonness of youth, letting the road show me the way.

Originally, I had planned to go on a second InterRail trip that summer but didn't have enough money, so I took a job at Standard Radio, an American-owned manufacturer, dipping electronic circuit boards in a series of acid baths. The pay was good, but the monotonous job hurt my back and so I quit after a couple of months and decided to study. A friend from high school, Radja, suggested that we go to Uppsala University, which he thought was nicer than Stockholm University, situated in six famously ice-blue office-like buildings. I signed up for Political Science and managed to get a dorm room a short walk from the university. My friend, whose dad was from India, ended up signing up at Stockholm University.

It was during the new student introduction that I spotted Elisabeth. We were shown around the University and Skytteanum, the 18th Century building with oak beams in the ceiling that was home to the political science department. She had a pretty face, long dark brown hair – and most importantly, she returned my looks. By April we had decided to take a bus to India.

*

The tickets were cheap – 2,300 Swedish kronor (about $400) per person – and the fact that we would sleep on the bus saved us the cost of staying at hotels, but we still had to prepare for the journey, purchase film and other supplies, have enough money for food, plus local travel, and accommodations after being dropped-off in in India. And that was money that we didn’t have, so we visited the local government employment office in Uppsala and checked out their lists. There were a number of jobs in the hospital sector, but the pay was low, and we only had the summer to save, but then we discovered a job at Farmek, a coop meat processor. They had a large slaughterhouse and offered better pay, so we visited the factory and were hired after each of us had been put through a two-hour long interview. For the next three months we earned a piece work rate of about 17 kronor ($3) per hour. It was hard work, but we persisted and earned the money we needed.

*

Me in 1974.
There was at least one more reason why we ventured out on such an adventure. I can’t remember being afraid of many things as I grew up in Sweden. I felt safe, and that was true for most of the world. The only place that was kind of scary was America, which seemed to be a very violent place where people and presidents got shot in the street. Once I moved to America, most of that fear dissipated, but on some level, I still feel safer in Europe. Sweden was a small, relatively homogeneous society during the 1960s and 1970s, and Swedes tended to be “open” to exploring the world. The relatively egalitarian Swedish society also made it less important for parents to control who their children played with or dated. When I compare my experience from the United States with that of my old friends, I have noticed that they let their children venture out on their own much earlier without worrying too much, compared to American parents. Teenage sons and daughters take off on long journeys to Australia, California, Brazil, and Spain as if it were nothing. Is it because they live in a small and fairly safe place or that their parents belong to my generation, which came of age after 1968, a time when our parents had lost track of what era they lived in.

I’m not sure.

*

1974. It was the year when ABBA won the Eurovision Song Contest, an event that most people remember much better than a more important, but less flashy event, which occurred at a supermarket in Troy, Ohio, namely the first scanning of a barcode. In May, India detonated its first nuclear weapon, the "Smiling Buddha." The military junta in Greece (which had grabbed power 1967 in a coup d’état and was backed by the United States despite its systematic use of torture) staged a coup on Cyprus in July, which triggered a Turkish invasion of the island, causing a fiasco for the generals that quickly ended the dictatorship. In the United States, In the United States, President Nixon resigned to avoid impeachment for the Watergate affair. The Vietnam War was still raging, and we had no idea that it would soon be over. Meanwhile China was preoccupied with an intense ideological struggle between two 2,000-year-old schools of thought, the Confucian and the Legalist, a campaign that actually was a cover for a power struggle initiated by Mao’s wife Jiang Qing and her three radical partners in the "Gang of Four."

*

I wrote the first version of this story in August 2014, channeling my younger self, a task that requires a fair amount of intellectual, emotional, and factual digging – an exploration of the mind that was once me. It’s been hard work as I simply don’t remember as much as I would like to remember. It’s not like a movie that you can rewind and watch again. Certain things and events I do remember, as they have latched on to some mental structure or were dramatic or exceptional enough to reinforce enough synaptic connections. But most things you do and think seem to be stored in places where the next wave, or the one after that, washes them away. This is why I had to rely on documents and artifacts much like an historian or archaeologist would have done.

*

My digging began with a search for three large maps, one of Europe, one of the Middle East, and one of India. I had marked the bus route on them with a marker, but I only found the map of Europe. Next, I re-read the two black notebooks where I had taken notes from books and magazines, and kept a diary, but like many diaries they were filled in inverse proportion to how much was happening and how good I felt. Add to that a couple of my letters home that my mom had saved and gave to me after my father's death in 1983.

My main tool for remembering would be the photos I had taken during the trip, but I would have to scan them into my computer, so I invested in a new flatbed scanner that had advanced software and could scan prints, negatives, and slides. It was still a laborious process since my color positives were mounted between two pieces of thin glass, but this new machine made it a bit easier. I had once read in a photography magazine that glass frames protected the pictures from dust and scratches. I can tell you this is true. What it didn't say however, was that the glass itself would collect dust and oil over the decades, forcing me to take each frame apart, remove the positive one by one, and mount them again in frames without glass.

Next it was time to do a rough sort and enumerate the digitized pictures. Every photo had then to be reviewed and retouched, dust removed, scratches fixed, shadows lightened, highlights darkened, and colors corrected. One of the hardest tasks was to organize the digitized photos. I had marked the color slides with small stick-on numbers, but this didn't tell me where the pictures were taken. This was less of a problem for the first part of the journey as it was easy to tell whether a photo was from Dubrovnik, Istanbul, or Herat, but that was not the case with the slides from India.

There were frustrating instances where I couldn't figure out where I had taken a certain picture. For example, I had a series of photos of a caravan passing in front of an old fortress. I knew that I had shot the photos between Kabul and Kandahar, but I couldn't locate the fort. I visited my local library and bookstores searching for picture books, or at least a guidebook, but they didn't have any. I searched the web for images from Afghanistan, and used Google Earth to hover over the road while looking in all directions, but as amazing as it was to retrace my trip virtually, I could not find the fort. I posted pictures on Facebook, hoping that my friends who had been to Afghanistan more recently would recognize it, but they said that they had taken planes as these roads were not safe.

I also tried the Facebook page "The Afghanistan I Know," where a man suggested the fort in Ghazni, and posted a photo he had taken in the 1960s. But my photos didn't match Google's satellite images of that fort. However, a few weeks later I got a message from a Swedish friend who lives across the Delaware River in Pennsylvania. “It is Qalat in the Zabul Province,” he wrote. He knew because his American wife's son had been stationed there and had immediately recognized the fort from the photos.

*

My first memory of the trip, which I only recovered thanks to my photos, was from the first morning on the road. The buses were parked along a highway in Denmark and we used water from the water tanks to brush our teeth and wash our faces. We must have bought some breakfast before we continued into Germany. The German autobahn was certainly efficient, but left few traces in my mind. My next memory, also triggered by a photo, is from inside a large beer hall, probably in Munich, and the next is from the Austrian town Villach, where I fought valiantly in broken German to complain about an undercooked chicken dish that Elisabeth had been served. 

*

Our next stop was Ljubljana, which today lies in Slovenia, but this was fifteen years before the collapse of the Soviet Union and the subsequent breakup of Yugoslavia. Josip Broz Tito, who had led the resistance against the Nazi occupation, and then fought off Stalin’s agents and military threats, was still in charge. I wrote in my notebook that it was hard to keep up with politics as I only occasionally could find English language newspapers, but I did learn of a conspiracy against Tito, with Soviet maneuvering in the background hoping to get a more “friendly” government.

Yugoslavia’s economic system was an unorthodox mix of capitalism and socialism. It was a poor country where workers were allowed to seek work in other countries. It was also relatively open to the West and welcomed tourism. I noted in my diary that they sold Coca Cola and pornographic papers in the newspaper kiosks, and that a movie theater in Ljubljana played “Goldfinger.”

Opatija, a small town just north of Rijeka, was our first stop at the Adriatic Sea. It was morning and customers were inspecting crates full of fish that the fishermen had unloaded from their boats. A little later we were back on the buses heading south on a road that was winding its way through a rocky landscape that at times looked completely dead. In the distant, the Dinaric Alps seemed to be floating in a blue haze. The thermometer in the bus read 100° F.

*

The landscape became more green and lush as we approached Dubrovnik. We entered through the Pile Gate and fell in love with the old city as we explored its narrow alleys. In the evening we happened upon a discotheque located in the ramparts facing the harbor. The place was crowded with young people. Cool guys in tight-fitting clothes were shaking to disco strobe lights in crowded, dark, and smoky rooms. The heavily made-up girls were trying hard to fulfill their roles as subservient sex objects. Most couldn't find a place on the dance floor, or dared not go, but instead sat there half-drunk and staring. Just like home, I wrote in my diary.

The road left the shore and turned inland just north of Albania, and heading for Titograd and Skopje, the latter an ancient city that had been devastated in the 1963 earthquake. We only made short stops in the area, which is now part of the Republic of Macedonia. As we crossed the border to Greece, we were welcomed by bouzouki music coming in over the bus radio.

Our next stop was Thessaloniki, the second largest city in Greece. We parked next to a street market where a hefty butcher in a white apron slammed his meat cleaver so hard that one could almost feel the thuds in the air when the steel hit the chopping board. Chunks of meat, turkeys and chickens were hanging in front of the small shop. A cacophony of sounds bounced off the walls as the sellers advertised their products and prices. Men of all ages, but only men, sat at a café as an old woman dressed in black hurried by with a loaf of bread in her hand. People were generally friendly and asked where we were from, and where we were going. They smiled when they heard that we were Swedes and not Americans, but their smiles vanished when I told them that we were on the way to Istanbul.  One butcher made a sign with his hand signaling that the Turks would cut off our heads. Istanbul was a dangerous place, they said.




We had no guidebooks, knew very little about Turkey, and couldn't afford a guide, but we met a couple of students who showed us around. Of course, they had a side interest, to attract us to the family's clothing store, but it didn't matter so much because they were very generous with their time and proud to show off their city.

It so happened that I revisited Istanbul in the summer of 2014, but this time I arrived with my family on on M/S Nieuw Amsterdam. We had sailed through the narrow strait of the Dardanelles and across the Sea of Marmara before the ship docked at Karaköy, just north of the Galata Bridge.

*

Intellectually, I was ready this time, but unfortunately I didn't have much more time than in 1974. That's often the case when traveling. You only have time for a fraction of what you want. 

*

Another difference between then and now was information technology. Our cell phones gave us access to the Internet wherever we managed to get onto a WiFi network. I had a small, but advanced digital camera and never had to think about how many rolls of film I had left. Our mobile phones also doubled as digital cameras. As soon as we had WiFi, we were able to post our photos on Facebook and send emails and messages, which is why we were in constant contact with family and friends. In 1974, airmail envelopes and stamps were the order of the day.

*

Back in 1974, I was sitting in front of the bus when we approached Istanbul on a busy highway that climbed one soft rolling hill after another. Finally we crossed a crest behind which we could see central Istanbul with its famous mosques. I still remember the feeling of being sucked into a maelstrom as the traffic got more and more intense. Besides buses and trucks, we were struck by all the large American cars. As we crossed the Galata Bridge over the Golden Horn we saw silhouettes of several large mosques with their minarets pointing to the sky. Our buses were parked near the Hippodrome, and just a few steps from the Blue Mosque. We had entered Istanbul from the street level in the middle of a huge city that to us felt chaotic with its intense traffic and mesh of streets and crooked alleys. It was a stark contrast to my second visit in 2014 when I from my balcony on the ninth deck calmly could take in the Seraglio Point with the Topkapi Palace, the Bazaar Quarter, and behind them Sultanahmet with its amazing mosques.  

Street scene from Istanbul. Photo: Hans Sandberg, 1974.
The Gala Brdige in 1974. Photo: Hans Sandberg.

Istanbul's old town seen from the ship.
Photo: Hans Sandberg, 2014.
Topkapi, Hagia Sophia and the Blue Mosque.
Photo: Hans Sandberg, 2014.

Note. The text above is an excerpt from a book that I am writing about my 1974 overland journey to India.  




Monday, February 26, 2024

Nomads in Western Afghanistan (1974)

 

Copyright: Hans Sandberg, 1974.

This post was first published on Sandberg Hörna on September 30, 2014)

Saturday, February 24, 2024

A Visit to Gazar-Gah Outside Herat (1974)

We also took a horse-drawn gaddi for half a mile along a dirt road to the village Gazar-Gah, to visit the Shrine of Khwaja Abd Allah honoring the Sufi saint and poet Khwaja Abdullah Ansâri. He lived 1006 to 1088 and the memorial was built during the Timurid period.

Riding a gaddi to the village Gazar-Gah.
Ph
oto: Hans Sandberg, 1974.

The road to Gazar-Gah. Photo: Hans Sandberg, 1974.

The shrine of Khwaja Abd Allah in Gazar-Gah.
Photo: Hans Sandberg, 1974.

The shrine seen from the back.
Photo: Hans Sandberg, 1974.

While in Gazar-Gah, we explored some "back alleys" and met friendly people, curious about the strange visitors.






Back streets of Gazar-Gah..
Photo: Hans Sandberg, 1974.

We Have Arrived in Herat (1974)

The city of Herat sits in an oasis by the river Hari Rud, between
the desert in the southwest and the mountains in the north. 
Photo: Hans Sandberg, 1974.

September 30, 1974

Finally in Afghanistan! We have left SAVAK's reign of terror behind us. The Afghan border guards and customs officials wore tattered clothes but looked prouder than the Shah's well-uniformed soldiers.

Herat. There are no words for this city. It’s probably one the most beautiful cities in the world.

We didn’t see many cars, but plenty of gaddis, i.e. horse-drawn carriages adorned with bright red tassels and bells. They trot along wide dirt roads lined with trees. The city is full of life. We only saw a few advertising billboards which were gathered at one street. 



Street life in Herat. Photo: Hans Sandberg, 1974.

We also saw terribly disfigured beggars. A 15-year-old boy comes crawling with his twisted body and stumps for arms and legs. 

Women are completely veiled from head to toe. Not even the nose sticks out. The eyes and nose are covered by a cloth mesh. We are told that a man can have up to 9-10 wives here.

It is a primitive city. There are no multistory buildings or conspicuous class differences. But we so see some luxury villas at a distance on the way to Gazar Gah, maybe owned by landlords or hashish merchants. 

The Afghans have been hospitable, generous, and independent minded.

The Friday mosque, Jama Masjid. 
Photo: Hans Sandberg, 1974.

We visited the beautiful Friday mosque, Jama Masjid. A bearded old man with a white turban invited us in and showed us a mosaic workshop inside the mosque. At the other end of the workshop, a well-built craftsman was sleeping on the floor. The old man who asked us in knocked on the door, and after a while it opened. We were let in and shown how the mosaics are made. 




We visited a mosaic workshop in the Friday mosque.
Photo: Hans Sandberg, 1974.

On the way back from the mosque we entered a room with two looms. At one of them a man was weaving silk fabrics. 

A man weaves and a boy is keeping an eye on
the foreigners. Photo: Hans Sandberg, 1974.

We saw the Musalla complex from a graveyard where six or seven children were begging. From there we could see a large part of Herat, and some farms just below.



Photo: Hans Sandberg, 1974.

About half-past five we went to a shop so that I could order an Afghan dress consisting of shirt and trousers made to measure. The fabric is woven in cotton and silk. The owner asked us to come back to the shop at half past six so that he could treat us to tea. Before then he was not allowed to eat and drink since it was Ramadan. 

When we returned, he rolled out three red carpets for us. We sat down and he asked if we wanted green or black tea. Before he started eating, he went to the window, poured water from a jug, and washed his hands. He told us that he was married, had two children, and about how he had managed to afford the dowry of 120,000 Afghanis. His said that his father had chosen the woman for him. That was 4 years ago.

Later a student came in who ran the shop next door with his brothers. He and I discussed politics openly with each other. He said that there were many Maoists in Afghanistan. We also talked about Soviet, which seems to be the biggest threat to the country. The Soviets buy natural gas cheaply, refine it and then sell it back at a high price. He said that Soviet prevents Afghanistan from choosing its own trading partners. For example, they hindered Afghanistan from selling natural gas to West Germany. He also said that Soviet was behind the coup d'état in the summer of 1973, when Mohammed Daoud seized power. 

Herat has been a marketplace for thousands of years. 
Photo: Hans Sandberg, 1974.

One of the highlights of our time in Herat was the ruins of the Musalla complex with its five minarets and the Gawhar Shad Mausoleum built under Queen Gawhar Shad in the early 15th century. Her husband Shah Rukh, was son of Tamerlane, founder of the Timurid Dynasty. Shah Rukh moved the Timurid capital from Samarkand to Herat in 1405. The Gawhar Shad Mosque was one of the great masterpieces of Islamic architecture and, according to Robert Byron, even more beautiful than her mosque in Mashhad, now part of the Imam Reza complex. Byron wrote in The Road to Oxiana that the buildings in Herat "were the most beautiful example of the use of color in architecture ever created by man to honor God and himself." That didn't stop the British colonial army from blowing up the entire complex with dynamite in 1885 in order to give them a clear view of an expected Russian attack that never happened. It was part of Russia and Britain's imperialist enterprise known as 'The Great Game'.

The Musalla complex in Herat. Photo: Hans Sandberg, 1974. 

(Translated from my September 30, 2014 post on Sandbergs hörna)

Thursday, February 22, 2024

Heading Home Through the Khyber Pass (1974)

November 20, 1974

We stayed a few more days in New Delhi, shopping in the tourist shops around Connaught Circle while we waited for our departure. I bought six meters of silk fabric, thick and dark blue with gold thread woven in, and several meters of white silk. This was for my Mom who eventually used the blue silk for curtains and made a shawl of white silk fabric.

*

I don't remember the actual departure, even though it must have been a big event for us after six weeks traveling from Srinagar in Kashmir to Trivandrum in Kerala. I do remember us driving through a dusty city among people, cyclists, rickshaws, horse-drawn carts, and taxis. The sun seemingly set where the street ended. But was that a real memory, or constructed based on a black and white photo I took from the bus? 

Sunset somewhere in Pakistan. 
Photo: Hans Sandberg, 1974.

The next thing I remember is that we stopped in a small town to buy freshly baked bread. It was cold and frosty in the morning. The flat bread was long and big, and very tasty. They baked the bread on the inside walls of a small wood fired ovens that were sometimes built into the ground. 


Probably near Peshawar, on the way to the Khyber Pass.
Photo: Hans Sandberg, 1974.

Now began the journey north through the Khyber Pass where the mountain walls rose straight up into the sky with us at the bottom and in between.

The bus Bull heading north to the Khyber Pass. 
Photo: Hans Sandberg, 1974.

Monday, February 19, 2024

1968 - The Year When We Were Born Again

Stockholm in August 1968. A protest against
Soviet's invasion of Czechoslovakia.
Photo: Hans Sandberg

The year 1968 took us by storm, especially if you were a teenager. We had been awaken to the world's unfairness and now change was in the air. We followed the news about the Vietnam War, the May Revolt in Paris, Black protest movements in the U.S.A., and the invasion of Czechoslovakia. And we took to the streets to protest.


We were born-again even though we didn't believe in God. I had lost my childhood faith when I was eight years old. I cursed God and hid under my pillow, but nothing happened. That's how easy it was to see through the supernatural, but it was different with the Jesus, the human. I remember saying prayers, singing psalms in the morning and thanking God for the food at lunch time. It must have been in second or third grade. We had an illustrated blue textbook that told stories about the twelve-year-old Jesus who debated the learned at the temple, and how he as an adult fed the poor when the fishermen came in with their catch. Maybe most of all, I remember how he cast out the merchants from the temple.

The step from Jesus to Marx was not as long as one might think. This maybe even harder to understand here in the US, where religious sects and churches had grown through competition with other beliefs or interpretations. Christianity was the largest faith in this diverse religious marketplace, but it came to be dominated by a branch that drew narrow circles around the groups that were to be included in the “brotherly love." It was a Christianity that took part in, or closed its eyes to, the genocide of the native population, to the slavery, the oppression of women, racism and lynchings, exploitation, and imperialist wars. It’s true that there were other branches who fought against slavery and for equality, both before and after Martin Luther King Jr., but the loudest branch was the one that today takes Trump as its savior.

We who were awakened in the years around 1968 actually had a lot in common with the early Christian church and later popular awakenings. The Christian socialist and theologian David Bentley Hart recently raised the question of whether the first Christians were not in fact communists. They sold their property and shared their wealth so that everybody had what they needed. The rest was owned collectively. They loathed private property, which to many modern believers are more important than the Golden Rule. 

“The great John Chrysostom frequently issued pronouncements on wealth and poverty that make Karl Marx and Mikhail Bakunin sound like timid conservatives. According to him, there is but one human estate, belonging to all, and those who keep any more of it for themselves than barest necessity dictates are brigands and apostates from the true Christian enterprise of charity.” 

(Are Christians Supposed to Be Communists?, David  Bentley Hart, New York Times, November 4, 2017) 

Marx may not have been as radical as Chrysostom, but he shares the first Christians' dream of an equal society. He borrowed words from the New Testament when he in 1875 wrote that the society of the future would “inscribe on its banners: From each according to his ability, to each according to his needs!” 

Maybe it wasn’t a coincidence that we let our hair grow and walked in Jesus sandals. The world I grew up in had taken shape after the second World War and its moral foundation had cracked in the shadow of the Vietnam war and 1968. This raised questions that the old generation and society could not answer, fundamental questions that were particularly challenging for us youths. Mark Lilla, an American author and professor, wrote about the process in a personal essay in 2005. He had grown up as a Catholic in Detroit during the 1960s and turned atheist at thirteen only to discover the Bible after having attended a Christian rock concert. He found faith after a night reading the New Testament and soon found himself among a group of born-again Christians. 

“This group was my substitute family throughout high school in the early 70's. I spent most nights with them, at prayer meetings, or guitar practice, or just sitting around on the shag carpeting of their living rooms, Bibles open on our laps. Ours was a rolling theological seminar devoted to interpreting the biblical message, and an open psychotherapy session where we helped each other adjust to being born again.” 

(Getting Religion, Mark Lilla, New York Times, Sunday Magazine, September 18, 2005) 

He described how the Bible became his only path at age fourteen. 

“Then I discovered the strange new world of the Bible. That discovery might have led me to other books, but there was no one to guide me onto that path. So the Bible became my only portal into the realm of ideas — ideas about morality, justice, cosmology, psychology, eschatology, mortality. The Bible posed all the important questions, questions that were vaguely forming in my adolescent mind, but that now took on shape and contour. And, of course, it answered those questions.” (ibid) 

For us young revolutionaries The Capital was our Bible and Mao’s Little Red Book our Small Catechism. We too sat around in circles with the books that explained everything in our laps. Lilla wrote that “all teenagers are dogmatists; a teenager with a Bible is simply a more intense teenager” and related how he would wander around in his school with a Bible at the ready, looking for sin and spiritual degeneracy, thinking that he did his victims a favor. I used to walk around with Mao’s Little Red Book at the ready, looking for bourgeois ideas.

Over time our passions ossified around Mao’s version of Marxism-Leninism. It became our canon and Beijing became our Jerusalem, just as Mecca, Paris, Washington, and Moscow had been to earlier generations. 

It was relatively easy to keep the faith when Mao was alive. He was like a living God who hadn’t hesitated to send a flood against the party he had founded, but ten years into the Cultural Revolution, we began to receive conflicting signals from the Middle Kingdom and Mao’s meeting with Nixon was followed by the Theory of the Three Worlds, which replaced the revolutionary class struggle with an international alliance against the two superpowers. Reactionaries and brutal dictators were now seen as allied in the struggle against the Soviet social imperialism. And when Deng Xiaoping had established himself as China’s leader a year after Mao’s death, the course shifted even more radically. China’s peasants were allowed to sell their surplus on free markets and foreign companies were welcomed to Special Economic Zones.

And as if that was not enough, Vietnam invaded Kampuchea at the end of 1978 and installed a puppet regime which led China to invade Vietnam in February 1979. Deng said that China wanted to “teach Vietnam a lesson.”

We didn’t immediately understand it, but it was the beginning of the end of Maoism. At first, we tried to patch-up our broken faith, but every time we thought we had the pieces right, the puzzle fell apart again. Everything was now open to debate. We had preached that wars were caused by capitalism and imperialism, but how could you then explain what was happening in IndoChina? And if Mao’s Cultural Revolution had not been able to prevent the corruption of socialism — was there any guarantee at all? We were convinced that the dictatorship of the proletariat was a democracy for the people and a temporary dictatorship over the former oppressors, but had not the people been oppressed during the Cultural Revolution? 

To a seventeen-year-old it was easy to live for the revolution. It felt meaningful to attend meetings, sell magazines, and lead study circles. The tiredness you felt when you came home from a long work session was not the tiredness of a wage slave, but the proud tiredness of a fighter. What others took as unselfish sacrifices was for the believer a pleasant duty. But when doubt set in, the many meetings and heavy tasks began to feel like sacrifices, colliding with other interests. 

“…the spell that transformed costs into benefits will be broken and the more usual kind of cost accounting will reassert itself. … As a result, the citizen will feel that he has vastly and unnecessarily overextended himself into the public domain and that a ruthless cutting down is in order.” 

(Albert O. Hirschman, Shifting Involvements, 1982, p 126) 

We had however invested so much in the revolutionary struggle that our first reaction was to persist and push harder than ever. And if a comrade slacked, the rest of us would step in. We read and debated even more in search of the correct analysis of the situation and the right path forward. We spent almost all our time at meetings and campaigns, why we didn’t see much of our families, friends or partners. 

A decennium had passed since 1968, and the revolution we had dreamt of never came. The cultural revolutions and protest movements of the 1960s had been followed by a reaction that gave us Reagan and Thatcher. 

Instead of saving the world, it was now about investing in yourself. 

 We tried to hold on to our faith as long as possible, but in the end you could not escape reality.

    Some switched side and became conservative, many became social democrats, while others tried to deal with their disappointment. Yet others came to wrestle with understanding what had happened. 


Posters in Stockholm. Photo: Hans Sandberg, 1969.