Expanding
the Ekushey horizon
Muhammad
Zamir
........................................................
Despite
our glorious past, we are confronted today
with a crisis of confidence. Our identity
has become the source of debate. Intellectuals
of different persuasion argue endlessly
about aspects of our cultural ethos. This
inability to agree on a common identity
is casting its shadow not only on our socio-cultural
life but also on our approach towards politics
and international relations.
Although
we have an active cultural scene, the degree
of fluidity and the indeterminate nature
of our cultural background and its definition
have coalesced together to hamper a true
projection of our rich heritage.
This
absence has assumed a significant dimension
given the fact that the sensitivity and
'chetona' of Ekushey have both received
international recognition. The national
language of Bangladesh and 21 February are
both today part of the world cultural inheritance.
The fact that UNESCO has declared 21 February
to be the International Mother Language
Day makes it incumbent upon us to be able
to project to the rest of the world an agreed
and basic culture that sets apart people
of Bangladesh from the rest of South and
South East Asia.
It
is time that we establish a matrix and try
to really agree on some fundamentals. We
cannot and should not continue debating
as to whether we are first Bengali and then
Muslim or the other way. Our exercise should
be to carefully examine the different elements
-- starting from the manner in which we
express our salutations to important factors
like language and literature, the philosophy
that encourages art, sculpture, music and
folk-lore. It is necessary to establish
a common ground.
Time
has now come for us to expand the horizon
of Ekushey. The facets that have contributed
so much to our national psyche need to be
projected abroad. We owe it to the rest
of the world in view of our international
responsibility. This has to be undertaken
carefully.
Our
Ministries of Foreign Affairs, Cultural
Affairs, Information and Science and Technology
should immediately set up a co-ordinating
committee to examine what steps need to
be initiated in this regard. A bi-partisan
approach will obviously help. If such a
policy can be implemented properly, it will
enhance our image and restore some degree
of credibility in the world stage.
The
Bangladeshi ethnic consciousness that has
inspired the gradual evolution of its culture
is based on a mosaic that includes the rural
background of its population. It is reflected
particularly in its pristine literary forms,
its poetry, its cuisine, its textile, its
music, its songs, its musical instruments
and choreography in dance forms. It is here
that we need to look for common links and
non-controversial elements in our nation's
cultural map. We can probably stress these
aspects at the time of the projection of
our culture. We need to work together without
politicising what we possess.
There
are musical expressions in Bangladesh where
there need not be any dispute. These include
rural poetic songs like <>Kabi gaan,
Jatra gaan and Baul gaan. These are extremely
popular forms of entertainment in the rural
areas of Bangladesh. They are particularly
liked because such art forms rely on inter-action
between more than one person. Consequently,
being practised in groups, they could form
the core for musical troupes going abroad.
These in turn could be constituted on the
basis of merit and not perceived political
affiliation.
We
need to also urgently consider whether there
can be expanded cultural cooperation with
our neighbours. We could possibly think
of entering into more intensive cultural
cooperation with other South Asian countries.
This can be done by organising cultural
festivals in these adjacent countries where
the cultural ethos of Ekushey can be highlighted.
Our own ethnic cultural diversity could
then be focused upon as is done by India,
Thailand and Indonesia.
The
next step should be directed at the western
group of countries, particularly those in
Europe, North America and Australia. Since
our independence, over the last three decades,
hundreds of thousands of people of Bangladeshi
origin have moved their residences to these
areas. In many cases they are full citizens
of countries in these regions, but they
retain their affection and linkage with
their motherland. It is important that we
evolve a national policy whereby we enter
into cultural framework agreements with
those countries where we have a fair representation
of Bengali speaking citizens.
In
today's electronic age, it should be possible
for Bangladesh to project its culture abroad.
It will require hard work and proper motivation.
This will enable us to expose the importance
of our language and our culture. If we are
to gain from UNESCO's decision and familiarise
the importance of Ekushey abroad, we have
to agree to work together.
Our
diplomatic missions will also have to shoulder
more responsibility in projecting more effectively
our traditions and ways of life. Each mission
should be asked to set aside a room where
regular classes could be held for teaching
Bangla not only to children of expatriate
Bangladeshis but also to children of the
host community if they so desire. Such a
measure would be similar to some of the
functions carried out abroad by the French
and German governments through their Alliance
Francaise and the Goethe Institut. People
abroad will then be able to associate themselves
with the importance of Bangla and Ekushey
as the International Mother Language Day.
Our
authors and artistes, be they involved in
music, poetry, novels, painting, sculpture
or cuisine must be made more easily recognisable.
This can be done through translations and
films which can be made available through
CDs and DVDs. These can be stored in libraries
in each of our Missions. Copies of important
Bangla publications in translation, traditional
Bangla music on CDs and posters with photographs
of our indigenous musical instruments could
also be distributed in important western
educational and cultural institutions.
Local
Bangladeshi Associations abroad should also
be encouraged to observe significant national
events jointly. The leaders and policymakers
of the host community could be invited to
these functions. Such an arrangement will
create greater respect for Bengali traditions,
folk-lore and rituals.
Bangladesh
stands marginalised today in the world cultural
scene. Yet, it is our language and the spirit
of Ekushey that have been chosen by UNESCO.
We are lagging behind because we are not
making full use of our potential. Gaining
wider respect and admiration for our literature,
art and music will require sincerity and
dedication. This can be done. We can start
with a careful examination of what we possess,
what we want to achieve and what we need
to do to get there.
There
is scope for us to benefit from international
cooperation in culture. The USA, European
Union, China, Korea and Japan and many other
countries, if approached, could become our
partners in this field. UNESCO has indirectly
opened the portal for us.
........................................................
Muhammad Zamir is a former Secretary
and Ambassador.
BANGLA IN PUBLIC OFFICES
Where
do we stand?
A
M M Shawkat Ali
........................................................
The
Proclamation of Independence and The Laws
Continuance Enforcement Order issued on
April 10, 1971 by the Government of Bangladesh
(then in exile) were in English. So was
the Provincial Constitution of Bangladesh
Order issued on January 11, 1972. However,
there is strong evidence that Ministers
started using Bangla in official files since
April 10, 1971. Foremost among them was
Tajuddin Ahmed holding the important portfolio
of finance besides being the Prime Minister.
A
civilian freedom fighter decorated with
Bir Uttom (BU) recalls how neatly and with
precision Tajuddin used to give his decisions
in Bangla in the official files. Once Tajuddin
turned down the request of a senior official
for return of a car which he claimed to
be his own. It was then in the custody of
Krishna Nagar police station in the district
of Nadia. The file was resubmitted for review
and decision to allot the transport. Tajuddin
gave his decision thus:
(Decisions
should not be changed frequently else one
would be guilty of deception. I don't want
to do it in this case also).
Bangla
was made the State language in the constitution
adopted in 1972. Most of the official notes
in the Secretariat as well as in the district
offices continued to be written in English
by the civil servants. The change could
not have come overnight. The first initiative
to break this trend was taken by no less
a person than the Prime Minister. This was
done as early as in February 1973.
On
February 1, 1973, the Prime Minister decided
that no files or other papers could be submitted
to him unless it was written in Bangla.
This decision was circulated to all Secretaries
to the government by the Prime Minister's
Secretariat. The other aspect of the decision
was that all forms and other documents of
the Ministries must also be translated and
printed in Bangla.
The
practical difficulties
The orders issued by the Prime Minister
did have its impact but difficulties were
being faced due to limited availability
of Bangla typewriters. More substantive
difficulty related to choice of words and
the style to be adopted i.e. whether it
should be in Chalti Bhasha (Spoken Bangla)
or Sadhu Bhasha (Polished Bangla). Both
the forms came to be used but the problems
associated with choice of words remained.
Initiative
by Bangla Academy
To overcome the problem of choice of words,
at the request of the government, Bangla
Academy took the initiative of bringing
out what it called Proshashonik PariBhasha
or Administrative Terms. This was published
on February 21, 1975. Some of the terms
suggested by the Academy proved difficult
and almost unintelligible. This is best
illustrated by a reallife story of a retired
Secretary who was, in 1974-75, Member (Administration)
in Bangladesh Water Development Board.
He
recalls that one day he got a call from
one of his senior colleagues who was a Director
in the Trading Corporation of Bangladesh
(TCB), later the Cabinet Secretary in 1996.
The Director asked his colleague to see
him immediately. As Member (Admin) entered
the room of the Director his eyes fell on
a small booklet titled Proshashonik PariBhasha
held in the latter's hand.
The
Director drew the attention of his colleague
to Bangla equivalent of the English term
civil service. The Bangla word was and still
is Jonpalok Kotrik. Both wondered if there
couldn't be an easier term such as shorkari
chakri or government service? At the other
end, the term 'Civil List' is shown to be
Bangla equivalent of rajpurshashuchi. Civil
List, the publication of which has been
discontinued since 1971, used to be a list
of civil servants with their places of posting
and the pay they drew. Why should it be
rajpurshashuchi and not jonopalonshuchi?
The
difficulties associated with finding appropriate
equivalents of administrative terms are
many and varied. Foremost among these difficulties
relates to the propensity to use high-sounding
Bangla words at times in a literal sense
without any reference to the context. Most
tend to be pedantic rather than practical.
The framers of Paribhasha probably are more
impelled by concerns to protect purity of
Bangla than by recognising the need for
adaptation of words, which are more easily
understood by common men and women. This
pedantic attitude still persists.
The
law to use Bangla
Our first Prime Minister, Bangabandhu Sheikh
Mujibur Rahman, who passed orders in February
1973 to the effect that all files to be
submitted for his orders must be in Bangla,
was pragmatic. He did not opt for making
it legally binding. He probably wanted to
initiate and sustain a process whereby Bangla
would be used in public offices. The military
leader-turned-politician after 1975 maintained
status quo and did not show undue haste
in the expanded use of Bangla. It is said
that he would sign in Bangla all files submitted
to him for orders. It would be simply “Zia”.
The
military-leader-turned politician who came
to govern the country in 1982 thought otherwise.
He enacted a law in February 1987 making
it compulsory to use Bangla in all public
offices. The preamble to the law reads that
it is desirable and expedient to use Bangla
in order to fully implement the provision
of article 3 of the Constitution. It further
lays down that a breach of the provision
would entail departmental proceedings under
the relevant disciplinary rules for misconduct.
The law also provides for framing of rules
to implement the objectives of the law.
There is a regressive feature in the law.
It requires that if any person makes any
application or appeal in language other
than Bangla to any public office, in that
case such an application or appeal will
be unlawful and without any effect. Imagine
a foreigner seeking a redress of his grievances.
He or she will have to go to a Muhuri (deed
writer) to have an application in Bangla.
How will he/she communicate with Muhuri
is another matter. At the other end, are
the international -- multilateral or bilateral
-- aid giving agencies. For them, an exception
has been made later by an executive fiat.
The public servants are permitted to use
English in such cases. The law has not,
however, been amended.
The
second round of the Bangla administrative
terms
Prior to the passing of the law in 1987,
the Ministry of Establishment took the initiative
to have a more improved version of Bangla
equivalents of administrative terms. The
objective, as stated in the memorandum issued
on the subject, was to achieve uniformity
in the use of terms in Bangla. A Secretaries
Committee and an Implementation Cell for
the use of Bangla were set up in March 1986.
Some improvement is visible but how far
it helps common citizens not familiar with
English is another matter.
For
instance, if the purpose is to communicate,
it is better to use commonly understood
terms rather than stick to Bangla words.
The oft-repeated anecdote relating to a
rickshaw puller who understood the term
university and did not at all understand
its Bangla equivalent (Bishwabidyaloy) is
a case in point. When the passenger asked
the rickshaw puller if he would go to the
“Bishwabidyaloy”, the latter
pulled a blank face until the English term
was used. No one in rural Bangladesh would
understand the term Bhaprapto Kormokorta
(officer-in-charge) when referred to in
relation to a police station. They would
be more than comfortable with the word OC.
Why then hang on to terms that are not understood
by the common man. It goes to the credit
of the British colonial administrators that
they did not find any English equivalent
of the term Chowkidar or Dafadar. These
two terms, thanks to the breadth of vision
of the colonial rulers, have been in use
for nearly two centuries.
It
is relevant to refer to the fact that the
Bangla equivalent of the word 'traffic'
as noted in the Poribhasha is ‘porijan’.
It is totally incomprehensible to the common
men and women. They happily use the English
term. Why then try to burden them with such
words? At the same time most drivers use
it in a different way. When a driver finds
it difficult to take a turn in the absence
of a traffic policeman, he uses the words
'Sir, there is no traffic here'. What he
means is that there is no traffic policeman
on duty. There is perhaps need for correction
here but certainly not in all cases.
Since
independence, lot of progress has been made
in the use of Bangla in public offices.
All official correspondence is in Bangla
except those meant for foreign agencies.
This need not blind us to the substantive
objective of achieving better and meaningful
communication with the citizens for whose
welfare administration is meant. The purpose
of better communication would be achieved
by adopting a less pedantic approach than
has been the case. The official use of Bangla
should approximate the language that they
understand.
At
the same time, we should also pay equal
attention to train our younger generation
of civil servants in English language so
that they do not feel shy to face foreigners
specially those involved in international
aid business. The Prime Minister in her
address at the Bangla Academy on February
7, 2004, has drawn attention to this issue.
In yesteryears also the Leader of the Opposition
in her capacity as Prime Minister spoke
in similar terms. Acquiring skill in more
than one language is a necessity from which
there is no escape. It need not be viewed
as neglect to Bangla. That indeed will be
a narrow view which is inconsistent with
the demands of time. Finally, we should
desist from showing our concern for Bangla
only in the month of February. The efforts
should be throughout the year to enrich
the language for the benefit of common citizens
and just not for so-called intellectuals.
........................................................
The writer is a retired secretary.
