Overcoming identity crisis

As I will make an attempt to focus on the identity crisis of the people of Bangladesh, I will critically examine the role of religion, language and culture towards the formation of nationhood. Separate nationhood was the only basis for the division of Indo-Pak sub-continent into two separate states. Religion was the guiding factor for such nationhood. A closer look at the history of the creation of Pakistan will reveal that Bengalis, regardless of whether they were Hindus or Muslims were more influenced by religion than any other factor. Such sentiment was so strong that it led to the division of the Indo-Pak sub-continent into India and Pakistan, with Bengali Hindus and Bengali Muslims joining India and Pakistan, respectively, in the east. Such division then clearly demonstrated that religious sentiment overshadowed the linguistic impact on nationhood. The persistent rejection by the Congress leaders to accommodate the genuine demands of the Muslim community helped to grow such narrow nationalistic sentiment. The demand for the creation of Pakistan was a desperate attempt by them to escape the subjugation of the Congress dominated majority rule in India. The subsequent events leading to the creation of Bangladesh, however, proved that the creation of Pakistan on the basis of Muslim nationhood was not a step in the right direction.

Such sentiment based on religion did not last long .The economic disparity between the two wings of Pakistan resulted in the development of Bengali nationalism, which ultimately led to the creation of Bangladesh. The development of Bengali nationalism as distinct from Muslim nationhood proved that religion as a bond of unity failed to serve its purposes. The language movement launched to establish Bengali as one of the state languages of Pakistan marked the origin of Bengali nationalism. The attempt by the West Pakistani authorities to impose Urdu as the only state language of Pakistan was considered by the Bengalis as an intrusion into their cultural life. The creation of Bangladesh on the basis of Bengali nationalism proves that, although religion can work as a bond of unity, the impact of language on culture cannot be ignored altogether.

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The creation of Bangladesh on the basis of Bengali nationalism was characterised by changes in their socio-economic and cultural activities, affecting their day-to-day life. It is necessary to make reconciliation between our religious and cultural values before resolving the question of our identity. Such reconciliation will depend upon to what extent our culture is likely to be influenced by religion, language, customs, usages and traditions. It is a misconception that language and other associated factors, which are considered an integral part of our culture, should be the sole basis for its development. The role of religion towards such development is equally important.

Bangladesh consists of 68 thousand villages inhabited mostly by semi-literate and illiterate people. They constitute about 80 per cent of the total population. Religious sentiments are strong among these people. The urban population may be broadly divided into two groups: traditional and westernized elite. Although most of the people in these two groups are literate, their religious views are not the same. Despite the fact that the traditional elite are trying to adjust themselves to the new challenges of science and technology, their views on religion are still strong. The ultra-modern westernized groups, on the other hand, have adapted themselves to the newly acquired values, regardless of its adverse effect on religion. Such changes affecting the socio-cultural lives of the people of Bangladesh, although found favour with the westernized elite groups, could not make much impact on the traditional elite and have been altogether rejected by the rural population.

Some ultra-modern elite groups, who have also been reaping the benefits of the creation of Bangladesh since its independence, have innovated some new cultural fabrics to serve their own interests. The adoption of such practices by the well-to-do may be considered as a symbolic gesture of their class structure. The practice of such customs and rituals has no religious or cultural significance. Majority of the people of Bangladesh are treating such values as alien.

The traditional elite groups possess effective power and influence, which they can use to mould public opinion. It is true that their views on religion are not as progressive as the westernized elite, but at the same time they will not be happy to see the revival of any Muslim nationhood. They should make a combined effort with the ultra modern elite groups to launch a movement in order to ensure that regressive and orthodox views do not gain ground, affecting the ideals of Bengali nationalism. The identity of the people of Bangladesh should be looked at both from religious and cultural points of view. In other words, for instance, they are both Bengali and Muslim. Whether or not they should be treated primarily as Muslims and then as Bengalis or primarily as Bengalis and then as Muslims is a controversial topic. As Muslim we observe the tenets of Islam in order to fulfil our religious obligations. Bengali, which is our language, is a part of our culture. It is not an easy task to pin point the importance of either religion or culture. In order to assess such importance it is necessary to establish their relationship and their impact on the people.

The question of the determination of our identity which besets so much of our affairs should be dealt with by striking a balance between the conflicting ideas of religion, language and culture. An attempt should be made to make a synthesis between our fundamental beliefs and cultural values. Such compromise, if made, will ensure that we will retain our identity as Bengali. The inter-mixture of religion and culture will help to create an environment conducive for the creation of a society where different groups, regardless of their diverse religious or cultural views, can live together without any animosity. Any attempt made to solve such problem must be accompanied by an objective to promote secularism so that the people of the minority groups can get the equal opportunities to practice their own religion without any interference from the majority groups. Such a move will help create a multi-religious society where every body can feel secure to live as a loyal citizen, enjoying his/her rights and liberties and at the same time discharging his/her duties towards the state.

A K Md Abedur Rahaman, a retired British Civil Servant, resides in London.