Lawscape
Revisiting Lalon Shah amid Governance Chaos
Kazi Haque
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Photo: members.tripod |
Last month the country celebrated one of its most revered cultural icons, Fakir Lalon Shah, often referred by devotees only as Shaijee. This philosopher poet from 18-19 century Bengal is widely respected for his poems articulated as songs. They were messages of love, equality, selflessness and sacrifice. He refused any division among human beings based on race, caste, nationality, class or any such identity (jaat-paat). So much so, he never disclosed his identity at birth whether he was Hindu or Muslim. Lalon was based at Chheuria of Kushtia's Kumarkhali, a brief ride from the Kushtia town.
Lalon's era (CE 1774-1890) coincided with the first century of British colonial rule, times of chaos and extreme uncertainty. In Bengal countryside, poor farmers were suppressed by indigo trading British and their Kolkata-based Bengali subcontractors. The poor farmers were violently forced to plant indigo instead of food crop so that the British can sell them in high profit throughout the Empire while the farmer families are in empty stomach. The poor Bengali farmers were further marginalized by violent excesses of the landowner class or Zaminders for additional land revenue. These Zaminders were emboldened by permanent settlement (Chirosthaye Bondobosto) of ruling East India Company. So, their repression of farmers crossed limits that they had to live within under previous Mughal rule. As results of all these, Bengal countryside was fuming with anger and saw popular revolts one after another with Titumir's revolt (Fakir Bidroho) and Indigo revolt (Nil Bidroho) standing out. Set against such a politically volatile context, Lalon's songs and his overall philosophy are unlike traditional Bengali Baul or Bhakti movements. They have reformist political statements that often miss our attention.
These thoughts were popping up in me when I was catching Bus for Chheuria last Tuesday afternoon. I tried to compare Bangladesh of two different times, Lalon's and Hasina-Khaleda's. I found that things changed as well as remained same. Then the country was under British East India Company's colonial rule while we are now an independent state with representative democracy. But how much better we are faring as an independent democratic polity?
My bus for Chheuria took more than usual to be able to leave Dhaka city. The roads were unusually clogged with jam (even in Dhaka standard) although it wasn't a Thursday afternoon. The Bus driver told it was because of Khaleda Zia's road march towards North Bengal. Prime Minister (PM) Sheikh Hasina was also having public meetings in the region the same day. Khaleda's opposition alliance is not going or being unable to go to parliament (following footsteps of its predecessors in opposition) and rather going straight to the people. As counter measure, Hasina's ruling party is also going straight to the people instead of engaging in dialogue with opposition and win them back to parliament (also following the predecessors in power).
During the first road march, Khaleda Zia pledged to hand over the party's reign to young leadership once her party is re-elected to power. The country couldn't be as delighted as it should've been at this promise of fresh air. The bad memories of Hawa Bhaban during last BNP regime with its young Turks came back. They are widely alleged for corruption and other offences like gun running and harbouring terrorism. PM Hasina earlier refused to sit with the opposition alliance calling them names as chor-batpar. Then came the election of newly formed Narayanganj City Corporation (NCC). Ruling Awami League's support went behind Shamim Osman who is widely alleged as a godfather instead of Selina Hayat Ivy who is twice elected as Mayor of the city and widely respected for her clean image. Media is awash with reports about how ruling party MPs are gobbling up pubic land (sometimes also private land) and monopolizing everything from primary school MPOs to Food for Work programmes. World Bank has stopped funding of Padma Bridge alleging corruption against the communication minister. Freefall has returned in Dhaka Stock Exchange and the finance minister doesn't know what to do.
Amid such governance chaos, Lalon anniversary was somewhat a good distraction for culture enthusiasts. My bus to Chheuria was crossing Gabtali Bridge and I noticed how Balu River is shrinking in wanton land grabbing. There is chaotic urbanization on both sides of Dhaka-Aricha highway particularly till its stretch up to Savar. I spotted one Lalon tower coming up above a new landfill. As my bus was entering Kushtia town, I saw a number of inter-district buses bearing their company name, Lalon. It was interesting to note how a name so identified with rejection of materialism is appropriated in commercial use. Lalon has become a brand of Bangladesh cultural heritage to the country's booming middle class and newly emerging elites. That's also the impression I got from a group of young media workers I met in the bus and many other urban youth in and on way to Chheuria. They were sometimes clad in gerua with red gamcha hanging around neck and ektara in hand. It's cool to immerse in Lalon and Bauliana stuffs as fashion. But less so to adapt and practice his immortal messages.
The writer is Research faculty of BRAC University's IGS.
