Bangladesh, Cultural, Economic, Human Rights, International, Literary, Political, Religious

Egregious allegations of communalism against Rabindranath

Rabindranath Tagore (1861-1941) lived through a very turbulent phase in Indian and world history – the period when British Raj attained the peak of its colonial power and exercised most brutal authority in India, the period when Bengal (the state which allowed the first foothold of British merchants in India at the beginning of 18th century) was partitioned off and then annulled, the period of two world wars and the period which saw the rise of unstoppable swadeshi (self-rule) movement.

A poet, a novelist, a litterateur, an artist, a reformer, in short, a myriad of a man, Rabindranath Tagore lived and died in the thick of actions. He not only advanced Bengali language and culture to the world scene but also gave Bengalis – Hindus and Muslims alike – their self-esteem, identity and cultural heritage. His songs are used as national anthems in India as well as in Bangladesh and Sri Lanka’s national anthem drew inspirations from his song.

However, a large section of Bangladeshi die-hard Muslims with the mind-set of Pakistani religious antagonism towards Hindus had been sniping at Tagore ever since the creation of Bangladesh in 1971. The allegations ranged from Rabindranath being communal and anti-Muslims, citing that he opposed the partition of Bengal to deny the Muslims a separate homeland and he opposed setting up of Dhaka University etc. All of these allegations were egregious and conjecture of bigoted minds.

Many Bengali Muslims who lay such allegations on Rabindranath quote Major General (Retd) M A Matin’s book called ‘Amader Swadhinata Sangramer Dharabahikata ebong Prasangik kicchu Katha (Chronology of our freedom struggle and some associated discussions) published by Ahmad Publishing House, Dhaka in 2000. The Retd. Army Officer placed most of his allegations on heresy without any substantiation or corroboration and packaged such opinions as statement of facts!

The author, M A Matin, implied throughout the book that Rabindranath was an orthodox Hindu and hence anti-Muslim and that was why he opposed the partition of Bengal. As a further proof of his anti-Muslim character, he was stated to have opposed the setting up of Dacca (now Dhaka) University.

Let us look at the points whether Rabindranath was an orthodox Hindu and anti-Muslim or not and the reason for his opposition to the partition of Bengal. And then I would look into his attitude towards Dhaka University.

If one looks into Tagore’s ancestry over the last few centuries, one would find that Tagore’s Brahmin clan, who hailed from Jessore, had long and close association with Muslims. Two Brahmin Tagore brothers in Jessore were close to Mohammad Tahir Pir Ali, the wazir of the governor of Jessore, who himself was a Brahmin but converted to Islam for matrimonial and financial reasons. Tahir Pir Ali made Tagore brothers smell and eventually eat meat (probably beef) and because of that event the brothers had been expelled from the orthodox Brahmin sect. However, their whole family remained Brahmins and the brothers were ostracised as ‘Pirali Brahmins’ (Ref: Rabindranath Tagore, The myriad-minded man by Krishna Dutta & Andrew Robinson, Bloomsbury Publishing, UK).

These two brothers (Pirali Brahmins) eventually left Jessore due possibly to social discord and moved to Calcutta (now Kolkata). One of these two brothers’ descendants – two brothers – Darpanarayan settled at Pathuriaghat (whose descendant includes Sharmila Tagore) and Nilmoni (the great-great-grandfather of Rabindranath) settled at Jorasanko. His descendant, Rabindranath’s grandfather, Dwarkanath, a flamboyant zamindar, and his son Debendranath, Rabindranath’s father, started the Brahmo Samaj, which was a sort of philosophical belief more akin to Buddhism and animism. Now, to allege Rabindranath Tagore, a Pirali Brahmin, was an orthodox Brahmin and anti-Muslim would be very much off the mark. Rabindranath published a book called ‘Religion of Man’ which propounded a religion embodying humanity, a religion of human consciousness merging into the limitless creation – shimar majhe ashim tumi. Rabindranath Tagore’s own description of his family as depicted in ‘The Religion of Man’ was, “The unconventional code of life for our family has been a confluence of three cultures, the Hindu, Mohammedan and British”.

In his writings, Rabindranath always showed empathy with the Muslims. In his novel called ‘Ghare Baire’ (The Home and the World), the main character, a Hindu zamindar, stated quite boldly that he would not condone Swadeshi activities if it meant hurting his Muslim subjects – those people were abject poor people, they did not have the luxury of boycotting foreign goods and lose their living. As the story goes, the zamindar gave up his own life when he went to protect his Muslim subjects in the thick of Hindu-Muslim riot. Rabindranath was roundly criticised for such narratives.

It is beyond dispute that Rabindranath opposed the partition of Bengal, not because he wanted to deny the Muslims a separate homeland but because he wanted Hindus and Muslims live together in amity and harmony, as they had been doing for centuries. Moreover, it was quite natural for the Tagore clan to oppose partition, because Tagore’s roots were in East Bengal – Tagore’s zamindari was in Shilaidaha (Kushtia), Rabindranath’s wife was from Jessore (now in the district of Khulna) (Jessore and Khulna were in one district called Jessore until 1892. Rabindranath’s wife, Mrinalini was from Khulna, Ref. Islam o Rabindranath Anyanya Prasanga, by Amitabh Chowdhury, ISBN No. 81-7293-188-3) and the Tagore family maintained close ties with their ancestral home ever since they moved to Kolkata. The partition would deprive Tagore family of its roots. The partition of Bengal was implemented on October 16, 1905. On the day of partition, Rabindranath peacefully and in a friendly gesture initiated the Rakhibandhan (the tying of Rakhi, meaning friendship). The partition was, however, annulled in December 12, 1911.

The very stipulation that the proposed partition of East Bengal would provide a homeland for the Muslims was ludicrous and bog-headed in those days. Those brain-washed Muslims who propagate this view of separate homeland for Muslims are trying to backfit 1940s events (demand for Pakistan) back into the 1900s to tarnish Rabindranath’s character for opposing the partition.

It was stated in MA Matin’s above mentioned book that on March 28, 1912 a huge meeting was organised at Garer Math, Kolkata to protest against the proposed setting-up of Dhaka University and that meeting was presided over by Rabindranath Tagore. Afterwards a delegation of top-level Hindu leaders went to meet Lord Hardinge, the then Viceroy of India, and warned him that the establishment of Dhaka University would face the similar fate to the partition of Bengal. However, there were no reference or corroboration of Rabindranath’s attendance in Garer Math meeting in MA Matin’s book; simply his unsubstantiated assertion.  AZM Abdul Ali, editorial board member of literary magazine ‘Kali o Kolom’, in an article immediately after the publication of MA Matin’s book disputed the statement that Rabindranath attended the meeting and asked MA Matin to provide reference or source of his information, but there was no reply!

An article by Asahabur Rahman in Dhaka Tribune on May 16, 2018 stated that a search in Tagore archives showed that on March 28, 1912 Rabindranath was at Shilaidaha. He left Kolkata on March 24 and stayed at Shilaidaha until April 12 recuperating from his illness. However, he composed 17 poems and songs during those days and, as he usually put the date and name of the place where he composed a piece, he put Shilaidaha as the place where those pieces were composed during that period. So, how could Rabindranath be in Kolkata on March 28, as the MA Matin asserted? 

The Dhaka University was established on the basis of recommendations made by the Nathan Commission, appointed by the government of Bengal, on May 27, 1912. However, due to the outbreak of WW1 (Aug 1914 – Nov 1918), the Commission recommendations were shelved and then nearer the end of the war, the government of India established another Commission -the Saddler Commission – in November 1917 to look into that outstanding matter. On the basis of positive recommendation by the Saddler Commission in March 1919, Dhaka University was eventually established in 1921.

Rabindranath visited Dhaka in February 1926 as a guest of Nawab of Dhaka, Khwaja Habibullah. He was given three receptions by the Dhaka University – two were organised by the Dhaka University Central Students Union (DUCSU) held at the Curzon Hall and the other at Salimullah Muslim Hall (S M Hall) organised by the students of the Hall. If Tagore had been against the establishment of Dhaka University, it was highly unlikely that within five years the students of the university would forget all about his opposition and extend warm welcome and give cordial receptions by the Muslim and Hindu students alike! In addition, various institutions and organisations in Dhaka such as the Jagannath College, Dhaka Collegiate School, Hindu-Muslim Seba Sangha, Dhaka Municipality, Peoples’ Association etc organised special receptions for him.

So, where is the evidence of Tagore’s opposition to the establishment of Dhaka University? MA Matin made the allegations against Tagore without any foundation, without any evidence. Professor Rafiqul Islam of Dhaka University wrote a book entitled Dhaka Bisshobidyaloyer Ashi Bochor based on his long research. His findings didn’t support MA Matin’s assertions at all. Some of the Bengali Muslim writers, now and in the recent past, blinded by Islamic zeal tied up Tagore’s opposition to Bengal partition (which he opposed in order to maintain communal harmony) and fabricated Tagore’s opposition to the Dhaka University to make up a well-rounded story of Tagore’s anti-Muslimness! It is a classic case of joining up a lie with a truth and packaging the whole thing as truth!

 –          Dr A Rahman is an author and a columnist.   

Bangladesh, Cultural, Economic, International, Life as it is, Literary, Political, Religious

Cultural and National Identity

Most of us have differed often enough with one another on what precisely constitutes culture. That is hardly surprising in view of the fact that it is common for even erudite philosophers to disagree and debate with each other on the raw definition and nuances of culture. The way we perceive culture is very much a mirror of our philosophy in life and of our view of the society we live in. It is but natural that we differ. But does it really make any material difference to a society on what exactly a culture is or on what a particular cultural guru enforces the cultural attributes of a society at a particular point in time and space?

Culture is more like the free-flowing water in a river. It takes on the colour of the alluvium soil it flows over at any particular moment. Culture of a people is anything but static; it changes, it merges, it meanders, it evolves like the life on earth.

The so-called Calcutta Book Fair fiasco had prompted certain coteries of vested interest to make mountain out of a mole hill. At the forefront was the Bangladesh Nationalist Party (BNP) which had donned the mantle of the keeper of Muslim Bengali culture. It had self-proclaimed the distinctiveness of Muslims to create a separate identity for Bangladeshi culture.

The party was founded by a freedom fighter who fought for the liberation of Bangladesh or Bangla nation. But the Kakul trained former Pakistani army officer who spoke Bangla with a distinct Urdu accent, due to his long stay in the western wing of Pakistan, ultimately took on the role of a Trojan Horse. When he assumed the charge of independent Bangladesh in the aftermath of a series of coup d’etats and assassinations (which many people claim may have been through his acquiescence), he took upon himself the task of rebuilding the nation in the model of “Pakistan.” Thereby, he failed to live up to his glorious deeds during the days of blood and thunder. The unholy coalition that he forged with the religious right had made him to rehabilitate those hated anti-Bangladeshi forces in the independent Bangladesh. It brought back the ghost of Pakistani oppression in Bangladesh.

The Bengalis in Pakistan had made sacrifices to found a modern state based on secular ideology. The Sufi tradition had deeply influenced the Islam in Bengal. Its tolerant ethos was a far cry from the religious intolerance of West Pakistan that would later spawn into Taliban movement.

The Bangladesh Liberation War was a struggle against the hard-line exclusivist tradition of West Pakistan that was trying to supplant the liberal tradition of the eastern wing and turn it effectively into a colony. Under the guidance of the Pakistani junta from the west, the Islamist parties made it their goal to eliminate religious minorities and to discard the secularist strands from the composite culture of Bangladesh. They cried “Islam is in danger.” to garner supporters for their invidious goals.

It was a national goal in certain quarters during the Pakistani era to erect a psychological barrier between West Bengal and East Bengal in the guise of championing the cause of Islam. There was a crack in that barrier for a brief period during 1971-75. But, after 1975, for the next two decades, that barrier was restructured and reinforced to mirror the prejudices and predilections of the past. The master architects of that barrier were the Pakistan trained officers of the Bangladesh army who continued to look back to the pre-liberation days towards Islamabad for political inspiration.

The balance of power in Bengal in the era of Permanent Settlement had indeed tilted disproportionately in favour of the Hindus. The 1947 partition did serve to restore the balance. But it can just as easily be argued that East Bengal got rid of the over-lordship of the local Hindu zamindars only to embrace the colonial shackles of West Pakistan. Furthermore, it was demanded by its new masters to sever all ties with “Hindu” West Bengal with which it shared many common cultural heritage and where at least a quarter of the population was Muslim.

The Bangabhumi of yore was today’s East Bengal. It had always been the core of Bengali language and culture. West Bengal was the Rarhbhumi which was part of Greater Bengal and had, till the coming of the British, looked up to East Bengal for cultural inspiration and sustenance. So, in a sense, Bengal’s cultural heritage had its root in East Bengal. The proponents of Bangladeshi nationalism had their own agenda. It was to erase West Bengal from the canvas of Greater Bengal with a view to turning Bangladesh into a puppet in the hands of Islamabad’s rulers, who would only be too happy to use Bangladesh as the cat’s paw to further their own interests.

Then there were those who had vested interests in declaring, “Hindus of West Bengal and Muslims of Bangladesh are two distinct peoples; they have absolutely nothing in common” Inevitably, proponents of this delinquent ideology ignore the cultural affinities of West and East Bengal to emphasise only on religious differences. That was the only way they could erect a barrier between the two Bengals. But even that was not easy because a quarter of West Bengal’s population was Muslim. Would the religious fanatics disown Poet Nazrul Islam because he was from West Bengal?

There are some differences between the inhabitants of the two Bengals. But it is not simple to cut off West Bengal from our cultural canvas on the basis of these differences. Religion, ethnicity, dialect, and regional characteristics, all play an important role in defining our cultural ethos. It is as disingenuous as it is dishonest to try to define it in terms of religion alone.

Consider the regional component, for example. The immigrants in Calcutta from East Bengal, from long before the 1947 partition, had indulged in their regional pride by cheering for the East Bengal team on Calcutta’s football fields. And to this day they continue to do so. It pleases them no end when East Bengal defeats Mohan Bagan. The Islamists in Bangladesh
will be hard put to explain this exultation in the football fields of Calcutta in terms of their mindset of seeing everything with religious lens.

Region-based differences indeed seems far more significant than religion-based ones. A Muslim Bengali from West Bengal is likely to feel more at home with a Hindu Bengali from West Bengal than with a Muslim Bengali from Bangladesh. The age old Ghati-Bangal issue has always transcended religion to give primacy to geography instead.The cultural tradition of the subcontinent kept apart the Hindu migrants from East Bengal to India from the Hindu natives of West Bengal. Even some half a century after the partition of India, Calcutta newspapers continue to conspicuously mention the ancestral roots of prospective brides and grooms in matrimonial columns. One may attribute that to the discriminatory practices of the natives or to the exclusivist practices of the immigrants. But the fact remains that ancestral district can come in the way of tying matrimonial bonds between the Hindu natives and the Hindu immigrants in West Bengal. In fact, even among the Hindu immigrants themselves, a Baidya from Jessore or Bikrampur might find it beneath his dignity to have matrimonial ties with a Baidya from Sylhet or Comilla!

Many a nation state in the world exhibits regional variations in dialect and culture. The regional dialect and the local customs give the nation a “salad bowl” cultural milieu. Thus, Bavarians in Germany have the image of hillbillies. After the reunification of Germany, the people from the former East Germany were often perceived by their newfound compatriots as third worlders! Belgium and Switzerland have people speaking different dialects and even entirely different languages.

In USA, the Mecca of multi-culturalism, people speak of the East Coast, the Mid West or of the deep South with very specific cultural connotations. Let me narrate a personal anecdote. I took a speech course in an American college. During a discussion session, one student was frank enough to admit to her cultural bias based on regional accent. She told the class that Jamal has a non-American accent which is okay with her. But if she hears somebody with a southern accent, she seems to struggle with the thought that the person is of inferior intellect!Most religionists in Bangladesh take a victimological stance to justify their prejudices. They blame the arrogance of the Hindus from West Bengal or of the Hindu zamindar of yore from his own East Bengal for their antagonism toward all Hindus. But if they were honest enough, they would have readily admitted that there could be just as much a tradition of arrogance among the Muslims of Bangladesh. For many years, educated Bengali Muslims inhabiting the central part to the north western part of Bangladesh were extremely reluctant to enter into matrimonial ties with people from Noakhali, Chittagong and Sylhet. Similarly, many
Chittagongians and Sylhetees never could harbour the thought of marrying “foreigners.” I know of people from Noakhali who feel ashamed to disclose their roots. Many of them feigned to be from Comilla or Chittagong to get accepted by the Dhaka-centric “Bhadrolok” culture.

I was still a school kid when my father got transferred to Chittagong. It was a big cultural shock for me. I was afraid that I would never master the Chittagonian dialect, which is significantly different from the standard Bengali language. To my relief, I finally learnt to not only understand the local dialect but even speak in it after a fashion. A few years later, my father was transferred to Sylhet where I stoically withstood the scorn of my classmates who called me a “Bangal.” Needless to say, it was a pejorative. It was then that I learnt that the Sylhetees considered themselves to be from Assam. They were telling me that they did not think I was worthy of being a friend because I was nothing better than a “Bangal.”

I am sure I will have far less of a cultural shock if I visit Nadia in West Bengal. If I visit the Calcutta metropolis, I may cross path with some Bengalis (Hindus and Muslims alike) who may turn out to be somewhat different. But I doubt they will find me as different as I was found by my Chittagongian and Sylheti classmates. But then I have to bear in mind an
important aspect of social anthropology – many a person I will befriend in this old city have had the advantage of a college education and of urban living for many more than a generation or two. So, there is bound to be some difference between them and those I had encountered in Chittagong and Sylhet who were of rural background and may have belonged to the first generation in the quest of college education.

Jamal Hasan writes from Washington DC. The original article was published on March 19, 1999 in NEWS FROM BANGLADESH in its Commentary Section.