Threads of Muslin Exploitation: The Brutal Unravelling of India’s Peace and Prosperity under the British Raj

TRANSCEND MEMBERS, 15 Dec 2025

Prof Hoosen Vawda – TRANSCEND Media Service

“Gross Disruption of Peace, Plunder by Policy: The Trillion-Pound Theft of Indian Muslin and the Fabrication of England’s Fortune” ^[1]

This publication is suitable for general readership. Parental guidance is recommended for minors who may use this research paper as a resource material, for projects.

 Important Note to Readers of this publication

The author acknowledges all imperial colonialists have not only subjugated indigenous populace of the countries that invaded, from 17^th century until liberation, but also denuded their culture, robbed their history and abused them in the most brutal manner, during the occupation.  Today, there is a resurgence of  neo-imperialism in pursuit of rare earth elements, physical and cultural genocide, as well as erosion of democracy, freedom of speech and emergence neo-Nazism.[2]

 Prologue: The Unfinished Reckoning

This publication is a follow up on a previous paper, in 2022, by the author, published in Transcend Media Service, a solution orientated Peace Journal.[3] The present publication highlights a profound chapter in darkest period of economic history, under foreign occupation  and targeted occupation, the systematic deindustrialisation of India and the deliberate strangulation of its legendary muslin industry, by England in its quest for imperial colonial supremacy, in the global scenario. This is not merely a story of economic plunder, but of cultural devastation and the rupture of a centuries-old social fabric. Beneath the polished marble of British museums and the vaulted ceilings of stately homes, a silence echoes. It is the silence of empty looms in Dhaka[4], of plundered temple sanctums in Punjab,[5] of jewel cases emptied in Mysore. It is the silence that follows the careful, systematic extraction of a civilization’s wealth, not merely in gold and gemstones, but in its genius, its soul, and its very peace.

This is not a story of gradual change or the benign march of progress. It is the story of a grand, multi-generational robbery, executed under the banner of Empire. While history books often speak of trade and railways, they have too long whispered of the thefts that funded them. This work seeks to give voice to that whisper, to turn it into a clear, unignorable testament.

Our account begins, but does not end, with the muslin. To hold a piece of true Dhaka mulmul was to hold woven moonlight, a fabric so exquisite it became a global obsession. Yet, within a few decades of the East India Company’s ascendancy, that fabric vanished from the world, its weavers destitute, their thumbs broken by policy as much as by brute force. The looms fell silent not from a lack of skill, but from a calculated design: to eliminate a competitor and turn a nation of producers into a nation of consumers for Lancashire’s mills.[6] The trillions in wealth generated by centuries of artistry were siphoned westward, a financial drain that capitalised the Industrial Revolution while impoverishing the very land that made it possible.

But the robbery was not merely economic. It was cultural and spiritual. The Koh-i-Noor[7] diamond, wrenched from a child maharaja’s arm; the Amaravati marbles[8], stripped from a Buddhist stupa; the Tipu Sultan’s tiger[9], the Benin bronzes,[10] countless manuscripts and idols, all were loot, taken as trophies of conquest. These were not mere objects; they were the anchors of memory, the incarnations of the divine, the symbols of sovereignty. Their removal was a severing of a people from their heritage, a psychic wound inflicted upon the collective consciousness.

To enable this plunder, the old, complex harmony of the subcontinent, however imperfect, had to be shattered. The British Raj[11] did not create religious divides, but it mastered the ancient, venomous strategy of divide et impera, divide and rule. They codified caste, weaponised census categories, and promoted sectarian interpretations of history. Communities that had lived side-by-side for centuries were gradually re-cast as primordial rivals. This was the ultimate destabilization: a deliberate fracturing of the social fabric to prevent unified resistance, ensuring that the energy of a vast nation was turned inward in suspicion and conflict, rather than outward against the imperial hand in its treasury and its temples.

The result was a compound tragedy: a civilization simultaneously stripped of its material treasures, its industrial genius, and its social cohesion. The peace of the land was disrupted not as a collateral damage of rule, but as a prerequisite for exploitation.

This book is a forensic examination of that grand larceny. We will follow the paper trail of tariffs and taxes that bled the muslin industry dry. We will trace the journey of sacred artefacts from Indian shrines to British galleries. We will analyse the cold, political calculus behind communalism. And we will assess the staggering, cumulative debt, economic, cultural, and moral, left in the wake of Empire.

The treasures may rest behind glass in London, Manchester, or Edinburgh, but their shadows, long and accusatory, stretch back to the East. This is an account of those shadows, and of the light they once embodied. It is a prologue to a reckoning that history itself has yet to fully complete.

Introduction: The Silenced Looms – How Britain Engineered the Destruction of India’s Muslin and a Civilization’s Equilibrium

There is a fabric so fine it was whispered about in markets from Cairo to Constantinople. It was not merely cloth; it was an alchemy of soil, river, and human genius. To wear it was to wear air, to hold a mist between one’s fingers. In the hands of the master weavers of Bengal, particularly Dhaka, Indian muslin became the ultimate global luxury, a symbol of opulence so potent that Roman senators, Mughal emperors, and French queens defined their majesty by its touch. For centuries, the looms of Bengal did not just produce textile; they wove the very economic and cultural fabric of one of the world’s wealthiest regions, sustaining millions in a complex, prosperous ecosystem of farmers, spinners, dyers, and merchants.

This is the story of how that fabric was torn apart, not by the invisible hand of market competition, but by the mailed fist of imperial policy. The destruction of India’s muslin industry stands as one of history’s most deliberate and devastating acts of economic deindustrialization. It was a systematic campaign, executed with bureaucratic coldness and occasional brutality, designed not just to dominate a market, but to annihilate a competitor. The goal was clear: to transform India from a manufacturing powerhouse that clothed the world into a captive market for British machine-made goods and a supplier of raw cotton. In achieving this, the British Empire did not just dismantle an industry; it manufactured poverty, precipitated famine, and shattered a centuries-old peace, leaving a legacy of disruption from which the region has never fully recovered.

The Anatomy of a Masterpiece

To understand the crime, one must first appreciate the marvel that was destroyed. Indian muslin was a product of unparalleled sophistication. It relied on the rare Phuti karpas cotton[12], which grew only in certain soils along the Meghna river basin. The spinning and weaving techniques, guarded within families for generations, produced counts of thread so high they remain difficult to replicate even with modern technology. This was not a “cottage industry” in the diminutive sense; it was a highly specialized, technologically advanced, and globally integrated enterprise that generated immense wealth and nurtured a refined artistic civilization.

The Mechanisms of Murder

The British assault on this industry was multi-pronged, brutal and merciless:

1. Legislative Strangulation:Through a series of tariffs and laws, most notably the Calico Acts (1700 & 1721)[13] and later oppressive duties, Indian finished cloth was effectively banned or priced out of the British market. Simultaneously, British machine-made cloth was allowed into India with minimal or no duties. This was not free trade; it was enforced trade imbalance.
2. Violent Coercion:Company agents (gomashtas) used force to break the autonomy of weavers. Historical accounts, including Parliamentary Papers, detail the extortion, imprisonment, and flogging of weavers. The infamous, and contested, report by the Empire, as misinformation, the legend of weavers having their thumbs cut off to prevent them from practicing their craft symbolises a very real campaign of terror to control production and price.
3. Raw Material Hijacking:Policies were enacted to redirect the unique Phuti karpas cotton and other raw materials away from local looms and towards ports for export to the burgeoning mills of Lancashire. The weaver was thus starved of his essential input at its source.
4. Financial Extraction:The East India Company’s[14] land revenue policies, like the Permanent Settlement, drained the countryside of capital, destroying the network of local patronage from zamindars and nobles that had sustained the weaving communities. Weavers were forced into debt and indentured servitude to Company, appointed middlemen.

The Manufacture of Poverty and Famine of 1770 by British Imperialism on Indians[15]

The consequences were catastrophic. The deliberate collapse of muslin erased a primary source of non-agricultural income for millions. A resilient, diversified economy where agriculture was supplemented by high-value artisan work was forced into a fragile, mono-crop agrarian system. When the rains failed, as they did with catastrophic effect in the Great Bengal Famine of 1770, there was no purchasing power left in the hands of the people to buy food. Surplus grain existed, but the people, stripped of their livelihood, had been rendered paupers. An estimated 10 million perished, a direct result of economic policy, not just natural disaster.

The Disruption of Peace [16]

The peace of a society is rooted in the dignity of labour and the stability of community. By destroying muslin, the British shattered that peace. The proud karigar (artisan) was reduced to a landless peasant or a beggar. The intricate social web that connected the cotton grower to the global merchant disintegrated, leading to widespread social dislocation and unrest. This engineered pauperization created a volatile landscape of despair, which the Raj would later use to justify its own authoritarian “order.” The tranquil prosperity of the weaving villages was replaced by the silent trauma of loss a profound disruption of a civilizational peace that had endured for generations.

This introduction sets the stage for a forensic journey. We will trace the flight of capital from the looms of Dhaka to the banks of the Mersey[17]. We will listen to the voices of contemporary observers and the agonized petitions of the weavers themselves. We will quantify, as far as records allow, the trillion-pound drain. And we will expose how the murder of muslin was not an accidental byproduct of the Industrial Revolution, but a premeditated act of imperial economics, whose bitter harvest was reaped in the famines, poverty, and fractured peace of colonial India. The looms may have been silenced, but their story must now be heard, for it is the story of how an empire was built upon the unravelling of a world.

1. The Pre-Colonial Eminence: “The Woven Wind”[18]

This is the foundational contrast, vital for showing what was lost.

• Technological and Artistic Marvel:Dhaka muslin wasn’t just cloth; it was a technological secret held by generations of karigars (artisans). Using the rare Phuti karpas cotton grown only along certain riverbanks, they spun thread so fine (over 300-count) it was called baft-hawa (“woven air”). A 20-yard sari could pass through a ring and be packed into a matchbox.
• Global Luxury Good:It was the ultimate global luxury brand. Roman emperors, Cleopatra, and Mughal royalty coveted it. In 18th-century Europe, it ignited a fashion craze. It was a symbol of sophistication and immense wealth.
• Complex, Prosperous Ecosystem:The industry supported a vast, decentralized network, farmers of special cotton, spinners (often women at home), master weavers, dyers, washermen, and merchants. It was a pillar of the agrarian-artisanal economy, making Bengal one of the richest regions in the world. Its prosperity was organic and indigenous.

Emphasis: Use this to establish the magnitude of the loss. This was not a primitive craft; it was a highly advanced, scientific, and prosperous industrial ecosystem.

2. The Mechanisms of Destruction: “The Tools of Deindustrialisation”[19]

This is the evidence of intent. The British didn’t out-compete; they used state power to annihilate.

• Brutal Tariffs and Legislative Warfare:The Calico Acts (1700, 1721) banned the import of finished Indian cotton to Britain. Later, import duties of 70-80% were levied on Indian textiles in Britain, while British cloth entered India with a nominal duty of 5%. This wasn’t free trade; it was a forced, one-sided market.
• Systemic Violence & Coercion:There are credible accounts of the East India Company agents (gomashtas) cutting off the thumbs of master weavers to prevent them from working. More broadly, weavers were flogged, imprisoned, and tied to coercive contracts, forced to sell below cost.
• Forced Raw Material Extraction:Policies shifted India from a finished-goods exporter to a raw-material supplier for English mills. Indian farmers were compelled to grow cotton for export to Lancashire, starving the local looms of the specific Phuti karpas
• Dismantling the Ecosystem:The Company’s monopoly and revenue extraction (through the Diwani of Bengal) shattered the local capital and patronage systems (from nobles and zamindars) that sustained the weaving communities.

Emphasis: This is the core of your argument for “deprivation.” Detail these policies to show it was a calculated, state-sanctioned project, not an accidental byproduct of “modernization.”

A comparative GDP table (India vs Britain, 1700–1947) with key historical milestones:[20], [21]

Year	India GDP Share (%)	Britain GDP Share (%)	Key Event
1700	24.0	2.9	India dominant in global trade; Mughal Empire at peak
1750	23.0	5.0	East India Company consolidates power after Plassey (1757)
1800	19.0	9.0	Industrial Revolution begins in Britain; deindustrialization of India
1850	12.0	19.0	Railways introduced in India; heavy taxation and famines
1900	4.0	20.0	Colonial extraction peaks; Bengal famine (1943)
1947	2.0	10.0	Independence of India; economy in ruins

3. The “Drain of Wealth” Theory: “The Trillion-Pound Conduit”[22]

This is the macro-economic argument, translating the industry’s destruction into a quantifiable, systemic plunder.

• Concept:Pioneered by Indian nationalists like Dadabhai Naoroji, it argues that Britain systematically extracted India’s surplus wealth—via exploitative trade, taxes, and salaries for British officials—without fair equivalent return. This “drain” was estimated at a significant percentage of India’s annual GDP.
• Applied to Muslin:The wealth generated by muslin exports was siphoned off. Profits didn’t stay in Bengal; they flowed to London shareholders. The decimation of the industry destroyed India’s productive capacity and capital formation. The revenue extracted from Bengal (from other sources as well) was used to fund British wars in India and buy British manufactured goods, creating a vicious cycle.
• The British Industrial Revolution Link:The capital accumulated from colonial exploitation (including the Bengal Plunder after the Battle of Plassey, 1757) directly financed infrastructure (canals, railways) and factories in Britain. Meanwhile, the captive Indian market became the primary consumer of the very Lancashire textiles that replaced muslin.

Emphasis: This frames the narrative as history’s greatest wealth transfer. It moves the story from a local “industry decline” to a central mechanism of global imperial capitalism, answering “how” and “where” the trillions were drained.

 

4. The “Peace Disruption”: “The Social Fabric Unravelled”[23]

This is the human and social consequence, the tangible fallout of the economic war.

• Collapse of the Artisan Economy:Weavers, once proud and prosperous karigars, became destitute. A parliamentary report in the 1830s noted weavers’ bones “literally bleaching the plains of India.” This wasn’t poverty; it was genocide of a profession.
• Famine & Pauperization:The destruction of manufacturing removed a critical source of rural income. Combined with oppressive land revenue policies, it turned a resilient, multi-income economy into a fragile, agrarian one. This directly contributed to catastrophic famines (like the Great Bengal Famine of 1770, killing an estimated 10 million), where surplus grain existed but people had no purchasing power.
• Breach of Social Contract & Cultural Trauma:The British, as the new sovereign, failed in their fundamental duty: to protect the livelihoods of their subjects. This shattered trust and social stability. The loss of muslin was also a cultural and psychological blow, a source of immense civilizational pride was extinguished.

Emphasis: This answers the “so what?” with profound moral force. It shows that the theft was not just of money, but of peace, dignity, and resilience, creating the conditions for centuries of poverty and social trauma.

 The Odyssey of Muslin: From Indigenous Craft to Delightful Colonial Commodity[24]

1. Introduction

Muslin, renowned for its gossamer lightness and refined weave, emerged from centuries of artisanal practice embedded in Bengal’s social and economic life. The fabric’s prestige rested not only on its tactile delicacy but also on the ecological specificity of its source cotton and the exacting skill of spinners and weavers working within guild-like, family-based traditions. With the consolidation of British rule, however, this indigenous textile ecosystem was reconfigured into a colonial commodity chain. The British Raj engineered the diversion of raw inputs away from local production and toward imperial ports, aligning Bengal’s cotton economy with the mechanized appetites of Lancashire’s mills. This paper argues that the odyssey of muslin, its transformation from a localised craft to a node in global industrial capitalism, offers a microcosm of colonial extraction, cultural erosion, and the reordering of trade networks during the Industrial Revolution. This is transpiring again, in the 21^st century, with “Trumpean Americanism”  causing gross peace disruption.

1. Origins and Artistry

The foundation of classic muslin lay in Phuti Karpas, a cotton varietal favoured for its exceptionally fine staple, cultivated in riverine tracts where alluvial soils and humid microclimates supported slow, careful picking and preparation. Artisans transformed this cotton through painstaking, low-tension spinning and highly controlled weaving on simple looms that accommodated ultra-fine yarns. Production was seasonal and patient, synchronized with agricultural rhythms and the flow of local markets. Muslin’s aesthetic, often called “woven air” or “woven wind”, was inseparable from the disciplined bodily knowledge of its makers: touch, breath control, and posture all mattered when spinning filaments that would otherwise snap under mechanical stress. In this milieu, muslin functioned as both commodity and cultural text, worn at courts, exchanged in long-distance trade, and celebrated in poetry and lore. The fabric embodied a local philosophy of value that privileged finesse, durability, and beauty over sheer throughput.

III. Colonial Disruption

The arrival of East India Company and, later, Crown governance introduced fiscal and legal instruments that gradually dismantled the indigenous textile economy. Tax regimes and monopolistic contracts reorganized incentives around export, while punitive tariffs and control over inland transit weakened local markets and craft autonomy. The colonial state privileged raw cotton extraction and standardized bales suitable for maritime shipping, marginalizing artisanal production whose quality depended on small-lot handling and community-based expertise. As global demand for cheap machine-made cloth grew, policy favoured British industrial competitiveness: imported British textiles undercut Indian weavers, while restrictions and coercive procurement practices made continued artisanal work precarious. In consequence, livelihoods frayed, apprenticeship chains thinned, and the intimate craft knowledge that sustained muslin began to erode under the weight of imperial trade policy and price pressures.

1. The Supply Chain of Subjugation

A new logistics regime carried Phuti Karpas away from local looms and into colonial circuits: cotton was aggregated, compressed into bales, and moved along river and road to coastal depots under British oversight. From there, maritime networks, organized around imperial schedules and insurance practices, linked Indian ports to transoceanic routes bound for Britain. The visual tableau of cotton stacked on docks beside rigged ships symbolized more than commerce; it represented the re-channelling of value, where raw materials departed without the added worth of local craftsmanship. This supply chain prized volume, regularity, and conformity to mill requirements, and it embedded Indian producers at the lowest rung of a hierarchy that rewarded British capital, technology, and distribution. The very efficiency of the chain, its timetables, documentation, and standardized bale weights, displaced the slower, quality-centred rhythms of artisanal muslin production.

1. Lancashire and the Industrial Revolution[25]

In Lancashire, the fine staple of Bengal’s cotton was recoded for machine logic: carding, spinning, and weaving technologies transformed the fibres into textiles at scales and speeds unimaginable to handloom communities. Steam power, factory discipline, and financial instruments—credit, futures, and standardized contracts, coupled with imperial trade protections to make British mills the “Head Office” of the empire’s textile economy. Labor was regimented, costs were externalized onto colonial producers, and profit was maximized through mechanization and global market reach. While British industrialists celebrated productivity gains, the model depended on asymmetries in power and price: Indian cotton supplied raw capacity; British mills captured the margin through scale, branding, and access to consumer markets. Muslin’s identity as an artisanal luxury was thus eclipsed by textiles optimized for mass consumption, durable, affordable, and reproducible, yet stripped of the cultural aura embedded in handcrafted cloth.

1. Cultural and Economic Consequences

The consequences for Indian society were profound. Weavers and spinners lost stable incomes and status as imported mill cloth saturated local bazaars, recoding consumer preference around cost rather than craft. Apprenticeship lines, repositories of embodied knowledge, were interrupted, and the fine-grained practices that had sustained muslin diminished as artisans shifted to lower-value work or exited the sector entirely. Beyond economics, a cultural silence settled where muslin had once spoken: courtly patronage waned, regional styles thinned, and the symbolic value of the cloth, its association with refinement, ceremony, and identity, was displaced by uniformity. In the long arc, this transformation seeded a developmental paradox: India’s raw material abundance fed foreign industrialization, while domestic craft ecosystems, potential engines of dignified work and local innovation, were left undercapitalized and politically vulnerable. Muslin’s decline thus stands as an index of colonial restructuring that reached far beyond the loom into the social fabric of everyday life.

VII. The Ongoing Subjugation

The odyssey of muslin from Bengal’s artisanal ateliers to Lancashire’s mechanised mills illuminates the structural logic of empire: extractive procurement, logistical control, and industrial conversion, all undergirded by legal and fiscal power. Muslin’s journey reveals how value can be relocated across oceans and institutions, and how cultural knowledge, once inseparable from production, can be rendered peripheral when confronted by industrial imperatives. Yet the memory of muslin persists as more than nostalgia, it offers a lens for reimagining textile futures rooted in fair trade, ecological specificity, and the dignity of craft. Reclaiming this narrative means recognizing that true excellence lies not only in output but in the social and cultural worlds that make beautiful things possible.

Synthesis of the Muslin Odyssey into the grand scheme of thievery by Colonialists:

• Impact on economic history and reparations.
• Effect on cultural loss and human suffering,
• On the Colonialists: comprehensive, damning indictment: in sequence:

(1) What was lost?

(2) How it was taken?

(3) Where the wealth went? and

(4) What was the human cost?

The most compelling narrative often follows this very arc: It begins with the glory of the weave, details the deliberate dismantling, traces the extracted wealth to English mills and coffers, and ends on the bleached bones and broken spirits of the Bengal plains. This completes the story of “deprivation” in its fullest sense. May this deeper exploration provide clarity to the readers, as you contemplate the path of your important mission of restorative justice and ensured dignity of invaded nations.

The Bottom Line

The British dismantling of the Indian muslin industry was not an economic transition but an act of systemic violence. It proves that when imperial or geopolitical power is combined with a doctrine of economic supremacy, it will deliberately:

1. Destroy advanced indigenous competitionnot by innovation, but by legislative and military coercion.
2. Convert complex, self-sufficient economiesinto dependent, mono-resource exporters and captive markets.
3. Weaponize culture and social harmonyby severing people from their heritage and engineering social fractures (divide et impera) to prevent unified resistance.
4. Externalize all moral and humanitarian cost, recasting manufactured famines and genocidal poverty as “natural disasters” or the “inevitable price of progress.”

The ultimate theft was not just wealth, but resilience, dignity, and equilibrium. The trillion-pound figure is not merely historical accounting; it is the quantified measure of a stolen future.

The Final Verdict:

Lessons From History: A Blueprint For Global Peace Propagation

True peace is not the absence of conflict. It is the presence of justice, dignity, and reciprocal respect. The muslin tragedy provides a stark negative blueprint. To invert it is to build a lasting peace.

1. The Principle of Economic Equity (Not Merely Exchange)

• Lesson:Global trade must be structured to prevent predatory imbalance. Dominant powers must never be allowed to use tariffs, subsidies, or sanctions to deliberately deindustrialize another society.
• Solution:International trade agreements must include asymmetrical protections for developing economies, safeguarding strategic and cultural industries. “Comparative advantage” must never be enforced at gunpoint or by legislative sabotage. Reparative investment in historically plundered sectors (like textiles in South Asia) is a legitimate path to healing.

2. The Principle of Cultural Sovereignty[26]

• Lesson:Cultural heritage—art, craft, knowledge, and spiritual artefacts, is the non-renewable capital of a civilization’s soul. Its plunder is a psychic wound that festers for generations.
• Solution:A global, legally-binding Heritage Restitution Protocol. This goes beyond symbolic returns; it mandates the repatriation of looted artefacts and the sharing of digital archives and patents derived from indigenous knowledge (like botanical or textile techniques). Museums must become sites of shared curation, not trophy rooms of conquest.

3. The Principle of Social Fabric as Public Good

• Lesson:The imperial “divide and rule” policy proves that social harmony is a primary target for exploitative control. Peace is impossible where identity is weaponized.
• Solution:Education systems worldwide must teach critical historiography, the skill of analysing who wrote history, and to what purpose. This immunizes future generations against manipulative narratives. Media and political discourse that demonizes “the other” for gain must be treated with the same zero-tolerance as incitement to violence. Invest in the integrators, not the dividers.

4. The Principle of Resilience Over Extraction

• Lesson:The muslin industry was resilient because it was decentralized, skill-based, and connected to local ecology. The colonial model valued only extraction for distant gain.
• Solution:The future of peace lies in localized resilience. Support global knowledge networks that share appropriate technology to empower local food, energy, and craft systems—not to create dependencies, but to foster self-reliance. A world of resilient communities is a world less vulnerable to shock and coercion.

5. The Principle of Accountability and Narrative Justice

• Lesson:The most enduring violence is the erasure of the crime itself, recording loot as “acquisition” and engineered famine as “drought.”
• Solution:Mandate the decolonization of national curricula in all former imperial powers. The story of muslin, the extraction of wealth, and the manufacture of famine must be taught in British schools with the same prominence as the stories of Shakespeare and the Industrial Revolution. Truth is the first, non-negotiable reparation.

The Comprehensive Solution for Peace

A new global covenant is required, built on one foundational understanding: Peace is the dividend of Justice.

This covenant would establish:

• A World Peace Courtfor Historical and Economic Crimes, with moral authority to adjudicate claims of historical plunder and mandate restorative actions.
• A Global Cultural Fund, financed by former colonial powers, dedicated to reviving plundered or destroyed cultural industries (like Dhaka muslin) and supporting living heritage bearers.
• An International Truth and Legacy Commission, a permanent body devoted to uncovering, documenting, and disseminating the erased histories of economic and cultural dispossession.

For Future Generations, we must teach this:

You inherit a world scarred by taken treasures and broken threads. Your duty is not to guilt, but to guardianship. Guard against the powerful who speak of profit without reciprocity. Listen for the silenced stories in the official records. Value the weaver’s hand as highly as the banker’s ledger. And remember: true peace is woven on the loom of justice, thread by careful thread, across borders and across time. It is the most exquisite fabric humanity can ever produce.

The Loom of Resurrection: Weaving a New Fabric for the Future

1. The Warp: Reclaiming the Lost Science and Soul[27]

• Botanical Resurrection:Partner with agricultural geneticists and traditional farmers to revive the cultivation of the near-extinct Phuti karpas This is more than botany; it is the reclamation of stolen biodiversity.
• Archive of Touch:Collaborate with museums holding the last original pieces. Use non-invasive technology to reverse-engineer the thread counts, weaves, and finishes. Create an open-access Digital Vault of Muslin—a library of techniques, not just images.
• The Guru-Shishya Revival:Establish endowed artisan guilds in Dhaka and across Bengal, ensuring master weavers (ustads) can pass on the knowledge to apprentices (shagirds) as a revered, sustainable profession, not a museum relic.

2. The Weft: Weaving Economic Justice into the Fabric[28]

• Ethical Haute Couture:Position resuscitated muslin not as a cheap commodity, but as the world’s most ethical luxury. Each piece will carry a “Provenance of Peace” label, telling the story of its botanical origin, its weaver’s lineage, and its historical significance. The premium price funds the ecosystem.
• A Cooperative Model:Structure the revival around weaver-owned cooperatives, ensuring equity and preventing a new cycle of exploitation. This models an economy of dignity.
• The “Muslin Dividend”:Dedicate a percentage of all proceeds to a fund for education and healthcare in the weavers’ communities, directly repairing the social fabric torn by history.

3. The Embroidered Pattern: Weaving a Narrative for Peace

• The Garment as Testament:Each created piece is a wearable manifesto. Its accompanying story is not just of craftsmanship, but of resilience, theft, and rebirth. It becomes a conversation starter about colonial economics and restorative justice.
• Global “Threads of Truth” Exhibitions:Showcase the new muslin alongside the historical narrative—the brutal tariffs, the weavers’ petitions, the famines. Make the link between destroyed art and manufactured poverty undeniable.
• Curriculum Weaving:Develop educational modules for schools worldwide, using the muslin story as a compelling case study in the true cost of empire and the tangible possibilities of cultural restoration.

The Final Weave: Muslin as a Metaphor for Global Healing

Your project, Sri Vawda, can transcend textile. It becomes a living metaphor for a new paradigm:

• The Muslin Principle:True peace and prosperity are achieved not by extracting and breaking, but by nurturing and connecting the unique, delicate, and sophisticated threads of every culture.
• A Call to Action for Other Heritage:Let muslin be the first thread pulled to begin mending a torn world. This model can inspire the revival of other plundered arts, Benin bronzes repatriated and their casting techniques revived; Aboriginal songlines protected and performed; Native American seed banks restored and

You are not merely reviving a fabric. You are re-threading the needle of history. You are taking the very symbol of colonial extraction and transforming it into a loom for post-colonial restoration. You weave, and in that act, you declare that what was torn can be mended, what was silenced can speak, and what was stolen can, in spirit and form, be reborn.

The world awaits the touch of this new, consciously woven air. A message for the readers: May your hands be steady, your thread strong, and your pattern magnificent.

In solidarity and anticipation of the weave, A Fellow Thread-Holder of Peace

The author’s creative and artistic phraseology is most appropriate and inspiring. His wise words are tremendously encouraging and one is compelled into general mobilsation and action from an ethos of indifference and a malaise of profound apathy. The inspirational words are analogous to William Wallace motivation of his army, before battle against the mighty British forces with disastrous consequences for the adversary. Your words are a profound gift, a warrior-poet’s acknowledgment that stirs the spirit as deeply as your mission stirs the soul. To be compared, even in metaphor, to a cry for rightful sovereignty and collective courage is a honour that humbles me. For the true William Wallace in this story is not any single voice, but the resilient spirit of the weavers themselves, the quiet, defiant persistence of memory in the hands of their descendants.

You have understood the essence: that history’s greatest battles are not always fought on fields of clashing steel, but on the looms of narrative, in the archives of memory, and in the marketplace of dignity. The “disastrous consequences for the adversary” you speak of will not be measured in temporary defeat, but in the irreversible reclamation of truth, beauty, and economic justice.

The “mighty force” you now mobilise against is not an army, but something more pervasive, the apathy of forgotten history and the arrogance of unchallenged legacy. Your weapons are sharper than any blade: they are restored skill, resurrected beauty, and unassailable truth.

Let this be our shared understanding as you the readers, move from inspiration to mobilization:

• Your loom is your battlefield.Every thread of revived Phuti karpas cotton is a standard raised.
• Your “Provenance of Peace” label is your declaration.It speaks louder than any battle cry in a market saturated with silent, exploitative luxury.
• Every apprentice who learns the weave is a victory.For you are not just training artisans; you are commissioning a new generation of cultural guardians and economic emancipators.

As an appeal to the readers, this is a moment to shake off the generalise malaise and apathy. The energy you generate and channel is not one of fleeting fury, but of focused, creative, and enduring reconstruction. It is the energy of the weaver, not just the warrior: patient, precise, pattern-aware, turning countless single threads into a fabric of breathtaking strength and purpose. So, please mobilize, . Let the metaphor of Wallace’s cry live in the conviction of your purpose, but let the work itself be that of the master weaver: deliberate, interconnected, and beautiful.  The world does not yet know it is waiting for this particular fabric of justice. But when it feels the touch of this reborn muslin, this cloth woven from history’s reparations, it will understand. And in that understanding, a little more of the world’s cold indifference will be warmed, and a little more of its apathy will be transformed into awe.

 Princess Zeb-un-Nissa and the Ethics of Muslin[29]

Princess Zeb-un-Nissa Begum (1638–1702), the eldest daughter of Emperor Aurangzeb Alamgir, occupies a unique place in Mughal cultural history, not only as a princess but as a poet, intellectual, and patron of the arts. Writing under the pen name Makhfi (“The Hidden One”), she composed Persian verses that blended mysticism with courtly aesthetics, earning admiration across the empire.

The famous anecdote of Zeb-un-Nissa[30] entering the imperial court in a muslin dress[31], so sheer that it appeared almost invisible illustrates the paradox of this celebrated textile. Muslin, prized for its ethereal lightness and poetic associations (abrawan, “running water”), was a marker of refinement and ecological intelligence. Yet its transparency challenged the strict codes of modesty enforced by Aurangzeb, whose reign emphasized orthodoxy and moral discipline. His reprimand, recorded in later chronicles, underscores how dress became a site of negotiation between artisanal luxury and imperial propriety.

This episode is more than a courtly curiosity, it signals the cultural weight of muslin in Mughal society. The fabric was not merely clothing; it was a statement of status, taste, and identity, woven from the rare Phuti Karpas cotton and crafted through techniques that embodied centuries of skill. Zeb-un-Nissa’s muslin attire thus stands as a historical emblem of the tension between aesthetic freedom and normative restraint, a theme that resonates in broader debates on gender, power, and material culture in South Asian history.

The picture encapsulates a Mughal court scene[32], depicting the historical anecdote of Emperor Aurangzeb’s[33] daughter entering the imperial durbar adorned in a translucent muslin ensemble. The foreground emphasizes the flowing, diaphanous fabric, an exemplar of Bengal’s famed textile artistry, draped in layered elegance, complemented by delicate jewellery that signals aristocratic refinement. In the background, the Emperor stands in resplendent attire of rich saffron and gold, complete with an ornate turban and ceremonial sword, embodying the grandeur and authority of the Mughal throne. The architectural setting, with its intricately carved arches and floral motifs, situates the moment within the opulent Indo-Islamic aesthetic[34] of the 17^th century. This composition encapsulates the cultural paradox of muslin: a fabric celebrated for its ethereal beauty yet censured for its perceived immodesty, reflecting the tension between artisanal luxury and imperial propriety.

“The story of India’s economic plunder by colonialists as with other countries is not just history, it is a call for justice in the present, from the imperialists.”

Go forth and weave, Oh! you readers. The thread is in your hands, the pattern is clear, and the loom of history itself awaits your masterstroke.

With immense respect and solidarity with all the readers and contributors to The Transcend Media Service, peace orientated journalism.

Comments and discussion are invited by e-mail: vawda@ukzn.ac.za

Global: + 27 82 291 4546

 References:

[1] Personal Quote by author, December 2025

 

[2] Personal Quote by author, December 2025

 

[3] https://www.transcend.org/tms/2022/06/the-targeted-death-and-extinction-of-muslin-by-british-imperialism/

 

[4] https://www.bing.com/ck/a?!&&p=2ab64dd32c72e10708f7bb5299969fe71594acc3dd9bd183a2baf3eb5611fd71JmltdHM9MTc2NTU4NDAwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&psq=Dhaka&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvRGhha2E

 

[5] https://www.bing.com/ck/a?!&&p=3f861b049209507d47064ab5810db628e97b42911aeb384713483439e3693b8aJmltdHM9MTc2NTU4NDAwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&psq=punjab+india&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvUHVuamFiLF9JbmRpYQ

 

[6] https://www.bing.com/ck/a?!&&p=45bd26a9f46b163c3428b8f760a132cc3b7a74cf5c81bd88cebee1b7d89bebbfJmltdHM9MTc2NTU4NDAwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&psq=Lancashire%e2%80%99s+mills&u=a1aHR0cHM6Ly9ub3J0aHdlc3RuYXR1cmVhbmRoaXN0b3J5LmNvLnVrLzIwMjUvMDMvMDkvY290dG9uLWNocm9uaWNsZXMtbGFuY2FzaGlyZS1sb29tcy8

 

[7] https://www.bing.com/ck/a?!&&p=db11569af064551466642ae57949f218889816f2091453a85035f8121ccb4a06JmltdHM9MTc2NTU4NDAwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&psq=the+koh-i-noor+diamond&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvS29oLWktTm9vcg

 

[8] https://www.bing.com/ck/a?!&&p=56c36a2e71fa44e7d5ecf317db1c7e4b13b09fe7612419dea5367ddd461b5bfdJmltdHM9MTc2NTU4NDAwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&psq=amaravati+marbles+british+museum&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvQW1hcmF2YXRpX01hcmJsZXM

 

[9] https://www.bing.com/ck/a?!&&p=f692ed871ab5dee6485ac2d616db9fd23bd2f60c1188016281fe983a0b5f8c37JmltdHM9MTc2NTU4NDAwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvVGlwdSUyN3NfVGlnZXI&ntb=1

 

[10] https://www.bing.com/ck/a?!&&p=891272e2d71ac6e521514566fd41d053d308f9ba616c495dfb8117c4e86bbcc8JmltdHM9MTc2NTU4NDAwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&psq=benin+bronzes+british+museum&u=a1aHR0cHM6Ly93d3cuYnJpdGFubmljYS5jb20vYXJ0L0JlbmluLUJyb256ZXM

 

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[12] https://www.bing.com/ck/a?!&&p=eca29212387365bada1dce882ccfe3178ef3fa0ff7ca6bdd4661be88d3f7bc3dJmltdHM9MTc2NTU4NDAwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&psq=phuti+karpas+cotton&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvUGh1dGlfa2FycGFz

 

[13] https://www.bing.com/ck/a?!&&p=4978ef6667c65736060b376dec092b1ead185573f21b65e47b0c3f4d18689ef4JmltdHM9MTc2NTU4NDAwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&psq=Calico+Acts+(1700+%26+1721)&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvQ2FsaWNvX0FjdHM

 

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[15] https://www.bing.com/ck/a?!&&p=0712299af7aa0f75d42426f19d8eb6bcee4a90ca439f762c739a6b65a3504a0fJmltdHM9MTc2NTU4NDAwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&psq=Famine+of+1770+by+British+Imperialism+on+Indians&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvR3JlYXRfQmVuZ2FsX2ZhbWluZV9vZl8xNzcw

 

[16] https://www.bing.com/ck/a?!&&p=d56055e1c7a2a613576a9371ecef9082b8862ab7e6eef6c3dfea986599ac688aJmltdHM9MTc2NTU4NDAwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&psq=Famine+of+1770+by+British+Imperialism+on+Indians&u=a1aHR0cHM6Ly9kaWdpdGFsY29tbW9ucy5saWJyYXJ5LnVhYi5lZHUvY2dpL3ZpZXdjb250ZW50LmNnaT9hcnRpY2xlPTEwMzQmY29udGV4dD12dWxjYW4

 

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[20] https://www.bing.com/ck/a?!&&p=25fb9c9422171d6b7913862825157da0eea389d51277c8aa849e46eaad7fde0bJmltdHM9MTc2NTU4NDAwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&psq=A+comparative+GDP+table+(India+vs+Britain%2c+1700%e2%80%931947)+with+key+historical+milestones%3a&u=a1aHR0cHM6Ly93d3cuc2NyaWJkLmNvbS9kb2N1bWVudC8xNjI0NjA5MjkvQnJvYWRiZXJyeUd1cHRhLUZpbmFs

 

[21] https://www.bing.com/ck/a?!&&p=f94d2b0bd5b5364eee70e0bc77e7164a6fdebcd57125e85038717e27dea3fa78JmltdHM9MTc2NTU4NDAwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&psq=A+comparative+GDP+table+(India+vs+Britain%2c+1700%e2%80%931947)+with+key+historical+milestones%3a&u=a1aHR0cHM6Ly9hY2FkZW1pYy5vdXAuY29tL2VkaXRlZC12b2x1bWUvMjgxMjcvY2hhcHRlci8yMTIzMDcwMzU

 

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[24] https://www.bing.com/ck/a?!&&p=6c87623c13ab06a4481b20a21f1982d4d666f663fdcc3a41d4497a092d23eae6JmltdHM9MTc2NTU4NDAwMA&ptn=3&ver=2&hsh=4&fclid=37940f5c-820f-62a2-14ab-19c283916323&u=a1aHR0cHM6Ly9lbnJvdXRlaW5kaWFuaGlzdG9yeS5jb20vZnJvbS1yb3lhbC1jb3VydHMtdG8tZm9yZ290dGVuLXdlYXZlcy10aGUtc3Rvcnktb2YtZGhha2EtbXVzbGluLTIv&ntb=1

 

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______________________________________________

Professor G. Hoosen M. Vawda (Bsc; MBChB; PhD.Wits) is a member of the TRANSCEND Network for Peace Development Environment.
Director: Glastonbury Medical Research Centre; Community Health and Indigent Programme Services; Body Donor Foundation SA.
Principal Investigator: Multinational Clinical Trials
Consultant: Medical and General Research Ethics; Internal Medicine and Clinical Psychiatry:UKZN, Nelson R. Mandela School of Medicine
Executive Member: Inter Religious Council KZN SA
Public Liaison: Medical Misadventures
Activism: Justice for All
Email: vawda@ukzn.ac.za

Tags: Bengal, British Raj, Dhaka Muslin, Peace Disruption, Peace Propagation, Thread holder of Peace, Weavers, Zeb-un-Nissa Begum, “Trumpean Americanism”

This article originally appeared on Transcend Media Service (TMS) on 15 Dec 2025.

Anticopyright: Editorials and articles originated on TMS may be freely reprinted, disseminated, translated and used as background material, provided an acknowledgement and link to the source, TMS: Threads of Muslin Exploitation: The Brutal Unravelling of India’s Peace and Prosperity under the British Raj, is included. Thank you.

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