BOOK REVIEW
Posted on : February 15, 2025Author : Shivangi Bose
Forgotten Citizens: The Internment of Chinese-Indians During the Sino-Indian Conflict.
The Deoliwallahs: The True Story of the 1962 Chinese-Indian Internment by Joy Ma and Dilip D’Souza, presents a touching narrative of a little-known chapter in India’s socio-political history- In the early 1960s, 3000 “Indians” of Chinese descent residing in the Eastern and Northeastern parts of India were detained in a camp located in Deoli, situated in the Rajasthan desert.
The authors collect firsthand oral histories and conduct primary research, with an aim to reveal the practical and ethical lessons of that exercise, which is as unsettling as it is, but vital for understanding the intersection of national security, citizenship, identity, and binary narratives of nationalism- all of which could are relevant today.
The book opens with an emotional recounting of the Chinese-Indian community’s deep historical ties to India, dating back to the late 18th century when a merchant named Yong Atchew settled in Tangra, near Calcutta, in 1780 and set up a tannery. This marked the beginning of Chinatown in Calcutta, which grew over time as more Chinese migrants arrived, including those escaping the Communist Revolution and the Japanese occupation of China. Notably, the community contributed to the creation of the beloved Indo-Chinese cuisine. Just like the Parsis, the Chinese-Indian community blended into Indian society like sugar in milk, making their sudden persecution during the 1962 conflict all the more tragic.
The Sino-Indian conflict of 1962 forms the historical and political backdrop to the events detailed in the book. During British rule, two border lines were proposed to demarcate India from China: the Johnson Line and the MacDonald Line. The British-Indian Government adopted the Johnson Line, placing Aksai Chin within India’s territory, much to China’s discontent. After India’s independence, the McMahon Line, proposed in the 1914 Simla Accord, was adopted by India as the border with Tibet, which China claimed as its territory. Tensions over these border issues escalated after China took control of Tibet in 1950, leading to the Sino-Indian War of 1962. India’s defeat in the war created widespread fear of espionage and suspicion towards Chinese-Indians, despite their long-standing connection to India.
The survivors call themselves “Deoliwallahs” and share similar stories. They were asked to leave with the police immediately, without being allowed to pack anything. They were first taken to jail for a few days and then sent on a four-day train journey to Deoli. During the journey, other “Indians” threw eggs at them on the platform. When they arrived at the camp, they were strip-searched. There are stories of boredom, monotony, the harsh heat of summer, the dry cold of winter, and the lack of proper food –
“…they were served a meal, it was hard, dry roti, which could be kept longer
without getting spoiled.”
Many detainees died due to poor living conditions – a reminiscent of World War II internment camps.
The real struggles for the Deoliwallahs began after their detention ended. Detention, one might say, is a catalog of all that is lost— not just the years spent in captivity but also the hard work and accomplishments of an entire lifetime before it. Approximately 1,000 detainees were repatriated to China, even if they had never lived there. For those who, like Joy Ma’s family, chose to stay in India—the only home they had ever known, and because they saw themselves as Indians—their release marked the beginning of a new struggle. They returned to find their properties auctioned, shops vandalized, and finances looted. Many were left homeless and had to start over with nothing. Harassment by authorities continued for years, with restrictions on their movement and mandatory weekly police reporting, which only ended in the mid-1990s. This lasting impact of historical collective trauma parallels the common people’s experience of the Partition of the Indian-subcontinent.
The structure of The Deoliwallahs stands out because it combines personal stories with historical events. The immersive storytelling of individual accounts captures the raw emotional toll of the internment, while the historical parts on geopolitical tensions between India and China provides factual clarity. This blend of memoirs and history-political discourse creates a holistic reading experience, otherwise it could have been a dry academic recounting. This makes the book more relatable and impactful for all kinds of readers- be it an intellectual or emotional reader.
The book shares personal stories from survivors and their families, helping to preserve these voices for future generations. However, questions arise about the diversity of these sources. The narratives primarily focus on a subset of survivors, many now living in North America. This limited perspective leaves out the experiences of Chinese-Indians who either stayed in India or were deported to China, thereby unintentionally narrowing the perspectives presented. It is understandable why testimonies from local Indian communities, government officials, or camp administrators are missing- internment remains largely ignored in Indian history, with little research or recognition of the events. As the saying goes, “History is written by the powerful,” and governments often prefer to hide uncomfortable truths. However, these gaps present an opportunity for further exploration and study. Just as “a single spark can start a big fire,” curiosity and new research could bring much-needed attention to this forgotten tragedy and challenge attempts to brush it under the carpet.
The Deoliwallahs is a solid critique of how citizenship can be constructed and contested. In his preface, author D’Souza recalls a retired army officer’s blunt remark that the internment of Chinese-Indians during the Sino-Indian War was simply “SOP” (standard operating procedure) for any nation at war. We can argue that while this idea of national interest may seem practical, it ignores the serious human suffering caused by such actions. The government’s limited idea of “Indian nationalism during crises,” had a big impact on this decision. Bureaucratic overreach led to the unjust detention of thousands, including pregnant women, infants, and children forcefully taken from boarding schools. These actions were less about genuine security concerns and more a reflection of the “institutionalized ego” wounded by India’s defeat in the war.
Neither Joy Ma’s family nor the thousands of Chinese-Indians detained at the Deoli Camp were ever proven to be threats or accused of espionage, yet they were punished based on their ethnicity, a reflection how wartime paranoia often targets minority communities as scapegoats and a State’s attempt to define who truly “belongs” to. While the authors draw parallels between the Deoli internment and other state-sanctioned acts of discrimination, such as the Japanese-American internment during World War II, they also highlight patterns of exclusion that have recurred in various forms. The book’s analysis finds contemporary resonance in episodes such as the Anti-Foreigners Movement (1979–1984), where long-settled residents faced social and political marginalization. Similarly, the Anti-Bihari Movement (2008) in Maharashtra witnessed targeted hostility against certain migrant groups. These instances, among others, reflect broader patterns of exclusion, where shifting socio-political contexts influence perceptions of belonging and the treatment of those perceived as outsiders. More recently, concerns over selective economic participation in public and religious spaces have drawn attention to shifting notions of belonging. The authors suggest that such incidents reflect broader anxieties surrounding identity and inclusion, raising critical questions about how communities define and regulate the presence of those perceived as “outsiders.” Therefore, the relevance of The Deoliwallahs extends far beyond its historical focus, raising broader questions about “what to call the fear and suspicion of ordinary innocent citizens” for further investigation and warning about the dangers of “exclusionary nationalism” – a lesson that remains urgent today.
A recurring theme in the book is the lack of accountability for the internment. Unlike Japanese-Americans in the United States, who received an official apology and compensation for their internment during World War II, the former Chinese-Indians detainees still awaiting acknowledgment of the injustice. This persistent silence not only ignores their suffering but also keeps the unfair system that allowed such discrimination in place.
The authors, and by extension the readers, advocate for formal acknowledgment, reparations, and reconciliation as essential steps toward justice. As the book notes, “If justice delayed is justice denied, then the Deoli internees have already waited too long.” With many survivors now in their twilight years the need for redress is urgent. Moreover, the ongoing border tensions between China and India, coupled with the impact of the COVID-19 pandemic, hostility towards communities with dominant “Mongoloid” features continues to persist, reflected in the use of derogatory terms like “chinki,” “momo,” and “corona.” Such prejudice undermines and challenges India’s self-image as a democratic, humane, and inclusive state – one historically known for offering refuge to persecuted communities, including Tibetan refugees, East Pakistani migrants and others fleeing violence from any part of the globe – hghlighting the urgent need to address these deep-seated biases.
Title: The Deoliwallahs: The True Story of the 1962 Chinese-Indian Internment
Authors: Joy Ma and Dilip D’Souza
Publisher: Macmillan
Year of Publication: 2020
ISBN: 978-9389109536
Pages: 256
Reference
- The Deoliwallahs: The True Story of the 1962 Chinese-Indian Internment by Joy Ma & Dilip D’Souza, Kindle Edition. 23rd January 2020
Shivangi Bose
Intern, Asia in Global Affairs
Disclaimer: The views and opinions expressed in this film review are those of the author and do not necessarily reflect the official policy or position of Asia in Global Affairs. The review is intended for academic and informational purposes only. It is not an endorsement of any particular viewpoint, nor is it intended to malign any individual, group, organization, company, or government.
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