Dr. Md. Shairul Mashreque :
21st February 1952 is a seminal event in Bangladesh. It is commonly known as Ekushey February or Ekushey, “the day when all Bengalis dress in black and white, murmuring songs of lament. The day is a public holiday and the national flag flies at half-mast atop all government and private buildings. In the very early dawn, people come out of their houses to go to the graveyard at Azimpur, Dhaka to place flowers on the graves of the martyrs before beginning other programmes. This ritualistic early morning slow procession has come to be known as ‘Probhat Pheri.’ Youngsters with artistic skill dexterity draws ‘alpona’ on the roads. “As darkness gradually receded, silent mourners in all white go out on the roads, walking bare feet holding a bunch of flowers in hand towards the graves of the Language Martyrs as men and women proceed towards Azimpur.. Throughout the day, people of all ages and from all walks of life visit the Shaheed Minar to pay tribute to those who gave their lives for Bangla. They sing the elegy/ song that marks Ekushey, “Amar Bhaier Rokte Rangano Ekushey February, Ami Ki Bhulite Pari” (Can I forget the twenty-first of February incarnadined by the blood of my brother? ) in chorus. Once inside the graveyard, they file past the graves silently and place the flowers in their hands with tears in their eyes. Everyone wore a black ribbon as a mark of mourning for the martyrs.” In fact observance starts from the beginning of February with television channels chalking out programmes hovering around the theme of Ekushey. Various cultural organizations including Shishu Academy and Shilpokola Academy become active with a variety of agenda.
The month of February is marked out as a month of special significance with the capital city wearing a festive look. All our cultural organizations become all out with their cultural programmes orchestrating progressive ideas and intrinsic values of liberation War. Book festival at Bangla Academy premise marks the significance of the month. Given the remarkable historical antecedents marked by the examples of supreme sacrifice of the martyrs shedding heavy blood the language movement of 1952 is a special day observed in a befitting manner as a mark of deep respect to memories of Salam, Barkat, Rafique, Jabbar and Shafique who died a tragic death due to police firing. It was essentially a student movement. Despite the fact that the movement was Dhaka based at its starting point it eventually stirred the whole student community with its spiraling impacts on campus politics all over the country. This was perhaps the beginning of glorious student politics. Of course the role of the renowned politicians was no less significant. They were found to be active in the initial stage of the movement.
“Ekushey Boi Mela” (“Ekushey book fair”) or Omor Ekushey Grontho Mela (“Book Fair of the Immortal 21st”) continue for about a month “.The venue of the book festival and outside is decorated with banners, festoons and placards in conformity with the spirit of Amar Ekushey (“My Ekushey”). The entire fair venue is free from smoking and polythene. It is the cultural reunion of Bangladesh where nearly every writing-related person comes. Attracted by discounted price readers rush there. Given the importance, generally head of government inaugurates the book fair on the first day of February. Tvs make life broadcast of the inaugural ceremony.”
I would not like to take a look at the history of language movement narrating the circumstances leading to the wave of agitation for the establishment of cultural rights. The main emphasis is on how the month/day is observed. The masses nourishing orientations to the values of Liberation respect the intrinsic values of Ekushey understanding what is befitting and is not. Use of the values to political and economic advantage may create a lot of cultural distortions. Shaheed Minar demolished or newly built or found in every nook and corner of the cities stands out to be a symbol of the values of liberation we nurture with profound love and reverence. It was hardly surprising that the first Shaheed Minar was built by the students on 26th February, 1952. It was raised to the level, so to speak. Police raided the medical college hostel and demolished the monument. Although the monument disappeared physically the ruling regime could not efface the memory of the martyrs. ‘Innumerable small memorials on the same model were built all over the country, especially at educational institutions.’
The fact that 21 February is observed as Shaheed Dibosh is due to the pioneering role of the student and youth community of the country. Marking the day as a special one started from 1953. ‘A replica of the memorial in red paper was installed in 1953 in the yard of the medical college hostel at the spot where the first memorial had been built. It was covered with a black cloth. From that symbolic Shaheed Minar, students launched their Probhat Phery (mourning procession) on 21st February for the first time. This has happened to be a Bengali tradition deeply anchored in our psyche.
Now the student associations home and abroad observe the International Mother Language day commemorating their elders who created history upholding the dignity of the mother tongue. For all of us 21st February, 1952 inspires construction of an enlightened society full of progressive ideas
Ekushe chetona is a repletion of language, linguistisc and associated cultural underpinnings. “Language is a crucial part of any culture. It is important in building a democratic state and transcends the distinctions of class. It is the first tool for a child to express himself or herself.Language is a dominant feature in determining the bases of nationalism or ethnicity, as it represents a nation’s identity and preserves its heritage. It is also the driving force behind the unity of the peoples and makes them distinct from other nations. Language becomes a symbol of identity when different ethnic groups compete for power and resources. Easy communication facilitates the manipulation of group identities on the basis of religion or language.In industrial, modern societies one simply cannot enter the domains of power without being able to manipulate language for entry into these domains. It is the language of employment, and without employment one cannot possess much power in modern societies. (Dr. Tariq Rahman 1966)
“No better form of expression then your own mother language. It is often said that poets and writers find some of their best pieces of work in their own language. William Shakespeare, widely regarded as the greatest writer in the English language, wrote his masterpiece “Romeo and Juliet” (c. 1591) in English. Victor Hugo wrote “Les Miserable” (1862) in his mother tongue French. Leo Tolstoy wrote “War and Peace” (1869) in his native language Russian. The first Chinese to win Nobel Prize in Literature, Gao Xingiian, wrote his award winning “Soul Mountain” (1990) in Chinese. And there are many other literary masterpieces that were fist written in the respective mother tongue and then translated into other languages.”
“However, the language movement was more than a fight to preserve a rich language dating back over 1,000 years. It was a fight for social and economic justice. A fight to maintain one’s own identity at a time when official measures were taken to crush it. A fight taken up by ordinary people, who just wanted to live. A fight taken up by women and children so future generation can say “moder gorob, moder aasha, a’mori Bangla Bhasha”. For Bengali speaking people worldwide, the language itself is a big part of their history… the very birth of today’s Bangladesh is intimately linked with the Bengali language or Bangla.Today, Bangla is the 6th most spoken language in the world.”
1st February celebration should come from our real love for the Bhasa Shaheeds. Only celebration in a ritualistic manner does not indicate that we achieve the goals of the language martyrs. February is more on rituals rather than on substance. Some argue it has been marked by some distortions deviated ‘ from the ideals and goals of the martyrs.’ Another fact that has been neglected over the years is that ‘ many do not know who the language martyrs were.’ Observance taking place in the growing commercialisation means that we are far away from the dreams of language martyrs. Something goes wrong with observing the seminal events befittingly with meaningless programmes and shows.
Barrister Harun ur Rashid commented about book fair: It seems currently in the name of the book fair, one may argue that it has become a venture of commercialization and the venue is the vehicle for display of cheap love stories and romantic novels. Some publishers are out there to make quick money exploiting the passion and sentiments of young minds by urging noted writers to write for them. The book fair is to enrich the minds of readers on Bengali language and good quality books including well- researched books are to be available. If one looks at the statistics of number of books during the first two week period of the book fair, it is reported that 259 novels and 141 story books were published. Some of the novels cheapen the occasion by their stories of romance.
Is book fair really fair to reflect our real values? The question is perhaps No. We should be concerned about the spirit of Ekushey demanding pro-active role of the civil societies and the intelligentsia. Please try to defend the frontier of our Bengali culture-the dream of the martyrs-from the deluge of globalization. Do not think that at the higher education level English should be taught and learned as a medium of expression as an international language. Our youngsters can get to learn English as most books articles are available in English. English is used for correspondence and international transactions. Even then Bengali should be taught also as international mother tongue.
But allow for replication of English more as a culture under the penetrating influences of commercialisation reflecting corporate interests which tend to undermine the spirit of Ekushey. It should be observed not only in ceremonial manifestation; it should be our way of life. But the task is more difficult than at first apparent in the age of consumerism. Our high profile intellectuals must come forward with their straight forward expression. They should not only create emotions with tall talks and media participation. They ought to really mean what they say. Otherwise distortions will take place for their hypocritical roles and sitting in the fence.
We appreciate the idea of Ekushey padak. Nevertheless there must be the reflection of fairness in the selection of persons fit to be honoured with award. Partial treatment should be shunned. For it may happen in the wake of partisanisation. Try to hunt real talents in every nook and corner of the country recognising their merit as an incentive. Only carrying coal to new castles should not be appreciated.
(Professor of Public Administration, Chittagong University)
