Published : 28 October 2026
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Updated : 28 October 2026, 00:20
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Mannan Mashhur Zarif
An aerogramme written from India in January 1972 by a missionary couple, Reverend R V Marble and Martha Marble, reveals interesting facts about the 1971 Liberation War of Bangladesh and its aftermath. More than fifty years later, the letter survives as a witness to one of the most defining moments in our history and South Asian politics.
Finding the Marble letter
Letters from the past are often considered important sources of information by historians. They serve not only as windows into times gone by, but, by analysing their contents, it is often possible to reconstruct the thought processes of the writers, their psychology, and the effects of the prevailing circumstances on the collective psyche of the people.
For students of social philately, the branch of stamp collecting that deals with postal ephemera and their connections to society, letters with interesting contents are eagerly sought after.
The aerogramme featured in this article was acquired a few months ago when it was offered for sale at an online philatelic auction. As a collector of memorabilia related to the 1971 war, my primary interest in this item was the Indian “Refugee Relief Tax” stamp affixed to it. Burdened by the mass migration of 1971, the Indian government had imposed a five-paisa tax on almost all letters, with a few exceptions. However, once I received it a few weeks later, the joy of acquiring it became even greater.
The letter was addressed to Mr and Mrs J W Jacobs Jr, of South Main, Fayette, Missouri, USA, and was written by the Marbles.
Initially, I could not find any trace of a priest named “R V Marble” living in Delhi around 1972 through readily searchable online records. The search results mostly returned unrelated modern businesses and legal references rather than information about a person. The name Jacobs yielded no significant search results either.
So, I decided to delve deeper into the material. I contacted the United Methodist Church in the USA and requested information about the Marble couple. This finally revealed a deep-rooted connection between the writer, the Liberation War of Bangladesh, and South Asian politics.
An aerogramme sent from Delhi, India, to Fayette, Missouri, USA, in January 1972 by missionaries R V Marble and Martha Marble. It bears an Indian Refugee Relief Tax stamp introduced during the 1971 refugee crisis.
The missionaries
My research revealed that Reverend Robert V Marble was born in Conway, Arkansas. He grew up in Neosho, Missouri, received his higher education at Central College in Fayette, Missouri, and completed his divinity studies at the prestigious Yale Divinity School.
Martha Marble, his wife, was also a graduate of Central College. She was from Salisbury, Missouri, received a Master of Arts degree from Scarritt College in Nashville, Tennessee, and later became a missionary.
It is not clear when they married or moved to the subcontinent, but records show that between 1945 and 1966, the couple worked among tribal communities in villages across Central India. During that period, they were deeply involved in running mission schools, boys’ hostels and mission farms, and also conducted church services in villages.
After 1966, the nature of their work changed somewhat. Until 1982, Rev R V Marble directed the work of the United Methodist Committee on Relief (UMCOR) in India. Working with other organisations, including government agencies, his responsibilities involved disaster relief programmes and development projects. It was during this tenure that the Liberation War of Bangladesh broke out.
Reading missionary correspondence
Before the Second World War, missionary letters from India generally focused solely on matters concerning the church. They provided details about schools, orphanages and hospitals, and missionary writers often acted as narrators of Indian social customs for a foreign audience.
Following the Second World War, several global developments changed missionary thinking. As the war ended, nations were gaining independence from their colonial rulers, and missionaries found themselves confronted with growing feelings of nationalism and post-colonial identity. Thus, some of them became sympathetic to the newly emerging political spirit of these nations, and their routine letters reflected that change.
Rather than being merely letters romanticising the lives of the people whom evangelists helped, church correspondence from the 1960s and 1970s served a multitude of purposes. These letters were now addressed to individual donors, family members, friends and missionary societies. They sought financial support by demonstrating that funds were being used effectively, while also helping to build emotional and spiritual connections between missionaries and their supporters.
The Marble letter belongs to this newer generation of correspondence. Written in January 1972, it is particularly interesting not only because it offers a glimpse into the circumstances of the time, but also because it presents the emergence of Bangladesh from a fresh perspective.
The reverse of the aerogramme, showing the sender’s name, R V Marble, and address at 40 Battery Lane, Delhi, India.
The contents of the letter
Delhi
January 1972
Dear Friends:
Many friends from USA have asked questions about the conflict between India and Pakistan and about the deteriorating relations between the USA and India. For that reason I felt I should write something to all of you. I hope it is helpful.
Background
1. Partition of India into Pakistan and India in 1947 was a mistake. The present conflict is the result of that mistake, The mistake could not stand—has collapsed.
2. Pakistan, an Islamic state, has never been able to establish a secular democracy.
3. Early tension over Kashmere. USA early took a pro-Pakistan position.
4. USA has never Officially respected the desire of India to be independent of the great powers—even though USA maintained such a position herself for most of her history.
5. USA became more pro-Pakistan when the latter allowed her to build military bases there—which India would not permit.
6. Pakistan in recent years has:
(a) Failed to establish a democracy,
(b) Persecuted Hindus,
(c) Carried on a bitter hate campaign against India in which India did not indulge,
(d) Tried to cover up internal stresses by accusing India of interference.
Facts of present
1. The military dictatorship of Pakistan, in order to kill the democratic aspirations of its citizens, has killed hundreds of thousands of its citizens and imprisoned Mujibur Rehman—the man with the largest number of democratic votes in Pakistan history.
2. India received the intolerable burden of ten million refugees who fled in terror from East Pakistan—both Hindus and Muslims. India has had to spend over three million dollars a day for their care.
3. Mrs. Indira Gandhi and her government have shown remarkable restraint in the impossible predicament. Mrs. Gandhi went to all major countries and tried to get the world to do something. They did nothing about a solution. They did not condemn the genocide.
4. India did not start this war. Pakistan attacked by air on eight Indian cities and airports on December 3. This started it. President Nixon has placed the blame on India. He is ridiculously wrong.
5. India the Great Democracy of Asia had no territorial ambitions in the struggle. President Nixon said the opposite. He was wrong.
6. India called for a cease-fire when Bangla Desh was freed from Pakistan military rule and brutality. Mr. Nixon gets no credit for that. He committed a blunder in sending the Seventh Fleet here. He has illusions of what USA military might can do in Asia in spite of Vietnam.
What should USA do?
1. Reassess the whole situation and listen to such Senators as Kennedy, Church, Saxbe, Symington, Muskie, McGovern or listen to Chester Bowles or Galbraeth (former ambassadors to India).
2. Recognise Bangla Desh.
3. Help with funds in rehabilitation of 10 million refugees and development of war torn Bangla Desh.
4. Admit the error of past policies and form new ones that will support Democracy and Liberty in Asia.
The above is very sketchy. To fill it in properly would require a book. I have tried to say it briefly.
Is this a proper missionary letter? It is a voice crying out of the midst of the greatest single tragedy in humanity history. To remain quiet would be to invite the very rocks to cry out. In the name of humanity let USA policies become more enlightened about the creative forces at work in Asia. I believe creative forces represent the hand of God at work. May be it is a proper missionary letter after all!
Sincerely yours
R. V. and Martha Marble
The January 1972 letter written by R V Marble and Martha Marble from Delhi, challenging US policy towards the 1971 Liberation War and calling for the recognition of Bangladesh and assistance with postwar rehabilitation.
An analysis
The letter begins with “Many friends from the USA have asked questions...”, a classic opening sentence in missionary correspondence.
The letter was written only weeks after Pakistan's military surrender in Dhaka on 16 December 1971 and the emergence of Bangladesh as an independent nation. At the time of writing, the world was still debating the meaning and profound consequences of that historic event.
The Marbles were writing at a time when the historical narrative of the war was still being contested in the West. While India had emerged militarily victorious and was bearing the economic burden of hosting millions of refugees, the United States and many other countries had yet to formally recognise Bangladesh.
Besides setting the backdrop to the prevailing political situation in South Asia in January 1972, the letter makes some interesting observations.
One of its central arguments is that the Bangladesh crisis was not fundamentally a war between India and Pakistan. The Marble letter presents it as a democratic struggle by the people of East Pakistan, which was tragically crushed by the Pakistani military dictatorship.
One of its central arguments is that the Bangladesh crisis was not fundamentally a war between India and Pakistan. The Marble letter presents it as a democratic struggle by the people of East Pakistan, which was tragically crushed by the Pakistani military dictatorship.
The Marbles’ focus on the 1970 Pakistani general election, the electoral victory of Sheikh Mujibur Rahman, the refusal of West Pakistani elites to transfer power, and the subsequent military crackdown is also noteworthy.
By describing Bangabandhu Sheikh Mujibur Rahman as “the man with the largest number of democratic votes in Pakistan's history”, the writers frame the conflict in democratic terms. This was a powerful statement during the Cold War because it challenged the notion that supporting Pakistan meant supporting stability and democracy.
Another striking feature of the document is that it fundamentally challenges the official American interpretation of the conflict. At that time, US President Richard Nixon and his National Security Adviser, Henry Kissinger, viewed Pakistan as strategically indispensable, as it served several American interests.
The Marbles reject this entire framework and argue that American policy had been shaped by political interests and military alliances rather than democratic values. The letter also seeks to refute another dominant Western narrative: many Americans feared that India intended to destroy Pakistan or dominate South Asia.
The Marbles also object to this idea and emphasise that India's intervention was primarily driven by the fact that Pakistan's internal conflict had become an international humanitarian crisis. Whether one accepts this interpretation entirely or not, it accurately reflects how many Indians and their supporters viewed the conflict of 1971, both at the time and in subsequent years.
A woman refugee at a camp in Kolkata holds a placard reading, “They are human beings. Democracy or demockery??” during the 1971 Liberation War. Photo courtesy: Muktijuddha Smriti Trust
As first-hand witnesses to the crisis, the Marbles knew that the figure of ten million refugees was not an exaggeration. India had received millions of displaced people from East Pakistan during 1971, and this was, at the time, one of the largest population displacements since the Second World War.
The writers’ emphasis on rehabilitation and reconstruction shows that they were already looking beyond military victory towards the practical challenges of building Bangladesh. As many missionaries and aid workers active on the ground understood, the refugee crisis transformed the conflict from a regional political dispute into a moral issue.
The final paragraph of the letter reveals why this document is especially valuable. The authors ask: “Is this a proper missionary letter?”
Moving beyond church activities, the Marbles felt obliged to discuss genocide, refugees, democracy and foreign policy. Through the letter, they expressed a theological perspective in which Bangladesh's liberation was interpreted as part of a moral and historical process rather than merely a political event.
Afterthought
The Marble correspondence is not merely an expression of personal opinion, but also offers a glimpse into a broader network of political criticism that maintained that the birth of Bangladesh exposed the moral shortcomings of Cold War diplomacy. It represented the triumph of democratic aspirations over military authoritarianism. For historians of 1971, this makes it a particularly valuable contemporary source, and for a philatelist, a cherished addition to a collection.
Mannan Mashhur Zarif is a journalist and a philatelist.
Images are from the personal collection of the author.
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