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THE GREEN FALGOONJHE EVER GREEN EKUSHEY

Hasan Azizul Haq
A few days ago a journalist, nay, a lady journalist requested me for an interview. The subject would be the 21st February in the context of today's
Bangladesh. The journalist asked me if I had
direct experience of the 21st February. I said I had none. I was then only 14-15 years old. and that I was not in this country at all. I came to Bangladesh from West Bengal in 1954. Therefore, I cannnot speak even a word of direct experience of the 21 st February. Is not there a proverb about a snowball? A small snowball becomes larger as it roles down. When it reaches the level field it takes the shape of huge snow structure. Does not Ekushey February have a similar story? With the passage of time it is taking new importance, new dimension. I see the annual celebration of 21 st February from the mid fifties as a chain of one garland. 21st February in the fifties during Pakistan rule used to be observed in a climate of fear and anxiety. Immediately after the victory of our language movement of fifties, a period of darkness was approaching over our social and national life. The comparison of that period of darkness with that great victory now appears to be of great significance.
We could not have a constitution till 1956. The rulers out of blind colonial interest could not determine how the state had to be administered. It was also decided that in the state of Pakistan a minimal power would not be delegated to the people. East Pakistan would be a land of colonial exploitation by West Pakistan. Religion came handy to achieve this design. It was clear they would not tolerate democracy nor did they have the least care about it. The power was essentially concentrated to the military. Pakistan did never before 1971 or after allow the state power to go beyond the grasp of the military. They hanged the greedy and criminal Bhutto accused of introduction of a facade of democracy. They had the firm conviction that democracy had to rejected as a poison. We see how the military ruler Ayub Khan emerged out of a pretence of democracy for two to four years in Pakistan. The political darkness after. 1954 and later in 1958 became more thick and intense.The period indeed was inflexible and unbearable for the nation. As an old timer, I remember how the 21st February was observed during this time. We had to think of many consequences for observing 21st February. For a government servant it was wise not to attend those meetings and programmes, discussion on religion needed to avoided carefully. Free and frank discussion on Bengali language, tradition and Bengali literature was not allowed.The reason offered for denial of such discussion was to prevent discussion of "infidel" Hindus.
It was better not to discuss music. The interpretation of culture needed to be blended with Islam and it was compulsory to speak time and again of Quide Azam Mohammad Ali Zinnah as the father of the nation. It would be appropriate as far as possible not to use at all the word Bengali. Such a situation prevailed at this time and continued till the mass movement of 1969. When I was forced to take up a job in a government college, not voluntarily, but because it was provincialized, I as a teacher became a government servant. I clearly remember one day the principal of the college called me privately and advised me not to utter such things as self determination of Bengalis and Bengali national identity etc, if I cared for the future of my government service. I shall not be able to save you, you can well understand your future, he added. I told him I did not think of my future of my service and asked him not to be unnecessarily worried about it. This was the general condition then. Everybody, official or non-official had to observe the 21st February under this dreadful condition.
So, do I need to tell you that the fire and light that ignited and illuminated the entire society after the mass movement of 1969 happened accidentally? Democracy is not possible without acquiring every kind of democratic rights for achieving freedom and liberty. Did not Ekushey February contribute to this newly acquired awareness? The flame of freedom gained strength bit by bit. Ekushey February fanned that fire. It was not visible initially nor was it detected in loud movement. But 21st February has worked relentlessly as a perennial source of inspiration and determined struggle for national emancipation.
Mass movement was followed by War of liberation. We came to understand by this time that the great movement of 21st February was not confined to the demand for Bengali as a state language alone. The seeds for the restoration of the fundamental rights of the nation based on democratic, noncommunal and nondiscriminatory structure of state were sown in the language movement. The logical conclusion of 21st February was the war of liberation of 1971. The spirit of 21st February did not terminate even then.
Even today, the intrinsic objectives of 21st February remain unrealized. Not only remain unrealized, quite a few achievements have almost been lost. Our failure during the last 36 years in the area of politics, economics, social justice, production and distribution of wealth of the state and carving out bright place in the comity of nations far from advancing the achievements of 21st February have blurred them. Let us look back again. A chapter of observing 21st February began in a post war free environment in the new state of Bangladesh after overcoming fear and slavery, our voice became increasingly louder and louder. Our pride attempted to reach the heights of sky.
At the beginning of decades of the seventies the sky and air was rent with the music and festivities of 21st February, but before long the taste of independence lost its fervor, the voice received a sore throat and a discordant melody came out again and again. The volume of the microphone had to
be raised. The rhythm of the poems, the message of the novels and the taste of the stories diminished and dwindled under hackneyed repetitions. Cheap sentimentality was sold in packages. We began to surrender to meaningless sentiments without taking account of
our actions.There was a disconnect between our professed utterances and our actions. As 21st February approaches we begin to arrange a garland of words. We do not notice if there is any link between hard realities and the soft chain of words. Meanwhile, decadence gradually sets in. Pakistani type ghost of power concentration takes control of us. In the nineties it looked as though the ghost was exorcised. But is it so easy for a state which was led astray to tread the right path? The expression "Independent and sovereign Bangladesh" has now been reduced to exaggeration of words. We say this and it sounds good to hear and speak about it. We would hesitate to use
these two words if we cared to
understand their significance. Now what is of substance is the thunder without rain like autumn clouds.
Let us see 21st February in the context of this situation. Needless to say Ekushey comes every year and will be observed with increasing vigor and enthusiasm with the passage of time. Every year the Book fare will be observed in the premises of Bangla Academy. The manner in which we started holding the Book fare in 1972 after independence has increased manifold in size and area .The fare is now a vast annual festival. The number of book publications has increased manifold and ninety per cent of annual publications centre round the Book fare.This is not only a festival but a mega festival.The crowd in the Book fare can no more be described as book lovers alone. Young and old irrespective of age and gender flock to the fare as an act of holy ritual like that of the pilgrims. The purpose is to cleanse the sin and earn redemption through printed books.
Yes, in manner and matter, in length and breadth the Book fare has extended far and wide and can be compared to any international Book fare. It is all right but the question remains. Is it merely the increase in flesh and fat the question remains if the book fare has truly grown by development of its intrinsic strength and inspiration. Has it flourished into a big banyan tree out of a small plant grown by virtue of deep seated seed? or does it remind us of a fat airy balloon? Does it remind us of insipid and tasteless fruits produced by modern agricultural technology?
Some may point out why I am under estimating the big achievements we have attained? I wish to judge our achievement not I by the merit of its size but how it is qualitatively different from what is artificial and mechanical. The mind is reluctant to respond to the publicity of the majority. Are we truly reaping the harvest of language movement for which so much sacrifice was made, so much blood was shed, so much talent was spent? Have we been able to connect Bengali language to the lively existence of the nation? Have we been able to make use of Bengali language in the developments of our imagination and action, development in business, arts, literature and culture and in our self development? It is not possible to judge by lame sentiments. We will only deceive us if we do that. In the ultimate analysis we should ask ourselves if we have been able transform 140 million people of Bangladesh into a vibrant articulate population by getting rid of illiteracy, prejudice and mal education. I feel the answer to these questions will be dismal.
Undoubtedly Bengali has been introduced as a medium of instruction from the primary to the secondary to the higher secondary education. But at the same time it is also true this medium has now suffered a decline. It seems Bengali as a medium has been crippled, incompetent and inactive with the passage of time, let alone rise in its standard. Why? Even now, it is not possible to acquire standard knowledge in science and technology in Bengali language. The introduction of Bengali at the university level has brought down the standard of education. We didnot want flourishment of Bengli degrading the standard of education. The translation in Bengali from different international languages is so slim that it is not possible to mention it other than from English. An inquiry about the use of Bengali language in public and private universities will be in order. On the other hand the helpless and ugly surrender to the use of English to serve the business interests cannot be described as an exercise of the language for purposes of education. Innumerable fake institutions have grown in every nook and corner of the country to teach spoken and written English language in course of three months. Nobody can imagine the extent to which a nation, a state can be bankrupt in every sense producing a moneyed class of inequality and discrimination in the society bereft of culture. These institutions are glorifying free market economy and earning money and profits. Whatever education is available from primary to secondary to higher secondary to higher education level is beyond these institutions which do not offer anything. A four year child who lives on milk and corn flakes and bread is being sent to tutors or tutorials for a twelve hour lesson everyday. The students attired in beautiful school and college dresses go to their educational institutions and on return home attend tutorials offered by their own school and college teachers. They do not have any rest, recreations and games nor there is any scope for their innocent pleasures.The child, the youth is deprived of enjoyment of their natural pleasures. It is like a breathless swimming in a limitless sea without the sight of a shore. We have created this artificial, intolerable and inhuman condition. We ask ourselves if it is the result of introducing Bengali in our life, profession and occupation. I do not believe
so. On the contrary the language has suffered neglect and has been reduced to a shapeless child without care. But as a matter of self satisfaction we say that in the whole world, the Bengali language is visible everywhere in our capital only. Here nobody uses any mother language other than Bengali language. Here we have the highest publication of books in Bengali language. Bengali is being used in office and courts. It is all true. Based on information it is true but is it true based on facts. We are
worshippers of what is brittle and artificial.
It is time to finish talking. We forget what should be the measuring standard of judging something. In fact no language can flourish or improve by treating it separately. The work of language is a kind of reflection of the whole life. Language is a reflection of activities of the multitude of people, their thoughts and ideas, their riches, wealth and prosperity. Therefore a developed language in an underdeveloped country cannot coexist together.To the extent Bangladesh will advance its activities expand its resources, percentage of its population become productive physically and mentally, will be a reflection of its language. We will not be benefited substantially by cultivating a language separately. It can dazzle for a while but cannot stand the test of competition. To achieve our objectives about our language we have to turn our focus to our country, our people and see how one Ekushey is different from the other in meaning and substance. We should see whether we can speak of separate achievement of each Ekushey, whether we can speak of material and intellectual progress or we are merely harping on the same tune of Ekushey this year like that of the past year.
Translation: Abdul Hannan