3. Identity Crisis of Bangali Muslim

The Bangali Muslims of present-day independent state of Bangladesh and the Indian provinces of West Bengal and Assam form the single largest Muslim ethnic group in the world after the Arabs. Bangali Muslims are also majority among all Bangalis, constituting about 70% of the population. But Bangali Muslims suffer an insoluble dilemma -- whether they are Bangali or Muslim. Whether they are ethnic Bangali and together with Bangali Hindu they have a Bangali identity with a distinct Bangali lifestyle or they lead Islamic way of life with Arab or Urdu as their tongue. This confusion has resulted in Bangali Muslims using few Urdu/Arab words in Bangla like Pani for water (Jal) and gosol for Bathe (snan/ chan).  At the same time it is Bangladeshi Muslims who fought for Bangla language and sacrificed lives. 21^st April is recognized as International Day of mother tongue in memory of 30 lives lost for language movement in Bangladesh, then East Pakistan. It is Bangladeshi Muslims who promoted Bangla Bhasha to the world and made Bangla a world language. It will be interesting to see in coming days how Bangali Muslims reconcile their ethnic loyalties against the demands of a faith that transcends national boundaries.

But who are Bangali Muslims and why are they confused?

Little is known about how the Bengal countryside, particularly the eastern part of the province, located far from the centers of Muslim political rule, emerged as the home to the largest number of Muslims in the South Asian sub-continent. Islamization of the rural population of Eastern Bengal was indeed a fascinating process. Though Bakhtier Khilji overthrew last Hindu king Laxman Sen in 1201 AD and established Muslim rule in Bengal which lasted six centuries, Bengal remained largely Buddhist and Hindu till Mughal rule was established in 1560. Mughal governors of Bengal actually discouraged conversion to Islam by force. There were instances when Mughal governors took punitive action against erring officials for forcing conversion. Despite this official position, large masses of Bangalis converted to Muslim faith during the same Mughal period. There was neither any social upheaval for or against Islamization.

It is necessary to understand what could have driven large mass of Bangali peasants of East Bengal to turn Muslim in sixteenth century and why there was no opposition to such conversion from any quarter. This Islamization of Bengali peasants in yesteryears will divide Bangali nation in half, stall Bangali renaissance completely, result in one of the worst religious persecution of human history: - killing of at least 5 million Bangali Hindus and uprooting of 30 million Bangalis from Bangladesh in 60 years of its existence. Today Bangladesh is an independent entity but is considered a bread basket of the world. West Bengal had to bear crippling task of sheltering large number of displaced people from East Pakistan and later Bangladesh while retaining its Muslim population. Moreover, Bangali Hindu in India suffered from ethnic envy of immediate neighbours who had long despised their progress under British rule. After independence, anti-Bangali riots took place in Meghalaya, Assam & Orissa to drive away local Bangali population and attempts were made to stop Bangali medium education from schools of Bihar, Jharkhand, Orissa and Assam. All these culminated in slow internal displacement of Bangali Hindus from neighbouring states to West Bengal. These were manifestation of weakness of Bangali people subsequent to division of Bengal. In the end West Bengal became a less developed state in India and Bangladesh an international bread basket. Bangali people lost its dominant position in the sub-continent in matters of education, art and literature and industry. But to understand partition of Bengal and decline of Bangali people, Islamization of East Bengal is required to be understood. To understand Islamization of Bengali peasant, Bangali society of that time and other social, geographical and economical events of that time needs to be looked into.

Islamization of rural East Bengal coincided with spreading of agriculture to dense forests in the eastern parts of the province. During the stated period Mughal governors promoted cultivation of virgin land in Eastern deltas of Bengal to augment their revenues from the land.  Rent-free land grants were provided to all willing farmers; Buddhists, Hindus as well as Animists to cut down thick forest and bring the land under settled cultivation. It resulted in an economic boom to the countryside. There was surplus production of rice and other food items. Silk production increased. Bengal started supplying food items and cloth material to rest of India and also to distant lands. Bengal was the jewel of the Mughal Empire.

In sixteen century, Bengal countryside had large presence of Buddhists. Buddhists were largely farmers. However they used to undertake all kind of menial jobs. There were also some aboriginal people who followed animist religions. All these people were outside Hindu caste system and were assigned out-caste status. Among the outcastes, Buddhists used to shave their heads. Naturally these people were called “Nere” which means shaven head. Neres lived in separate cluster outside the main village. Lower caste Hindus would also stay in separate cluster along the main village. There really was not much difference in the condition of the clusters. But there would always be three settlements close by. Caste people would stay in one and lower caste Hindus and Buddhists in other two settlements. There was no discrimination though. Village economy encompassed all the groups. All were free to practice their way of life. In fact each group was influencing other. In some total, these people were speaking same language, having same beliefs and living same life. Many practices, Bangali Hindus follow today, have come from these Buddhists and Animist people.  Shakha, Loha, pola and possibly vermilion which are adorned by married Bangali Hindu women as a symbol of marriage are directly absorbed from these people.

During late Shahi period Hindu and Muslims came very close. Each became acquainted to others believes. The Nawab used to confer Muslim as well as Hindu titles to deserving people. Hindus will also flaunt Muslim titles proudly. Even today we come across Khan Surname among Upper class Hindus. During this time Arakan royalty of Burma also started adopting big Muslim titles. It was also this time Muslim preachers moved around Bengal heartland. They preached equality and monotheism. They might have also practiced Muslim medical treatment. Whatever may be the case, It is quite possible Buddhists adopted Muslim surname without actually converting. Since neither there was any conversion nor there was any change in social status, there was no opposition howsoever.

It will not be out of context if similar behavior of Dalit community in Gujarat of today is brought out here. Dalit community of Gujarat adopted Rajput surnames in post independent India. They are now known as Rajput, Chouhans, Rathode etc.  Manipuri people have adopted Singh surname much before. Such a practice gives a feeling of association with the respectable. It is quite possible the Buddhists of Bengal adopted names or surnames of Muslim preachers in order to enhance their social position in rural Bengal in sixteenth century.  These people did not change their name, previously-held beliefs or lifestyle or God. Obviously there was no conflict. There was no clash of interest. Only “Neres” were now also known as Sheikhs or Islam or Mian. A journey to Islamization had begun even though there was no conversion.

When new lands were offered, people migrated. During large scale migration religious beliefs becomes weaker. Migration brought Mughal officers close to the peasants. Such close interaction did not take place anywhere in India. Even though Mughal officers were not supposed to interfere with faith of the people, they found nothing wrong to advise namesake Muslims about ways of Muslim life. The Buddhists had already adopted a surname. Now they wanted to identify with the faith. They wanted to improve status by adopting ways of the rulers. At this time Buddhists declared themselves as Muslim. They also started practicing some of the basic tenets of Islam like praying (Namaz). Nere became synonym with Muslim. Some tribes and outcastes also joined Muslim population under influence of Mughal administration. Caste Hindus and other Hindu Out-castes,who also migrated, continued their way of life as before. The three groups lived separately without conflict.

In a few generations, Neres started observing more of the Muslim rituals like circumcision, nikah and handling dead.They started observing Muslim festivals even though they continued to observe traditional festivals as well. Muslim monks and Sufi saints assisted neo Muslims to observe more and more Islamic ways. Gradually, these people stopped Buddhist way of life but they were still far from Islamized. But a process started that accommodated Islamic elements within pre-existing beliefs. Hence, conversion to Islam in eastern Bengal took the form of an extended process of cultural change over several generations, rather than a sudden and complete change in identity, beliefs and allegiances. Because of the nature of the process of Islamization in Bengal, the Bangali Muslims continue to share much in terms of world-views, beliefs and practices with non-Muslim Bangalis. While many ulema and Muslim reformers see this shared tradition as a sign of incomplete conversion or as ‘unlawful innovation’ (bid‘at), but it was actually through developing this shared tradition that Islam was able to make headway in rural Bengal in the first instance. While Muslim peasants in Bengal continued to remain immersed in Bangali beliefs, the elite Muslim of cities spoke Urdu, language of North Indian Muslim and despised the Neres.

During Mughal period, there were two distinct Muslim communities in Bengal, the Ashrafs, and descendants of Turk, Pathan and Mughals. Even converted caste Hindus were not included among Ashrafs. Ashrafs were rulers and used to stay in cities. Their mother tongue was Urdu. They were also literate and proficient in Quran as well as Persian and Arab language. The other group of Muslims were Ajlafs and Arzal or the Neres. The old Buddhists were Bangla speaking, generally illiterate and very close to their Hindu neighbours. At this time all Bangalis spoke same Bangla.

British occupied Bengal in 1757 AD. British replaced the Muslim aristocracy. British leaned on Upper caste Hindus for administration of not only of Bengal but of rest of India. Hindus under British rule progressed both economically and educationally. British education brought freedom of thought and result was renaissance. Bangali renaissance was practically a Hindu affair. Though Bangali Muslim felt proud of it but could not join wholeheartedly. However, slowly social, literature, educational and political awakening spread to Bengal villages and reached Muslim society of Bengal.

Initially Muslim aristocracy (Ashrafs) felt cheated for the loss of power and privileges. Some left for North India but rest retreated and slowly leaned on the numerical strength of Muslim peasants or Neres (Ajlafs). Both Ashrafs and Ajlaf groups started adjustment. This was the time Ashrafs accepted Bangla language tacitly and Ajlafs accepted few Urdu terms in Bangla. Jol became pani, chan became gosol, nimontron became dawat so on and so forth. Ashraf accepted Lungi and Ajlafs discarded Dhuti. Ashrafs pressed for Islamization of Bangali peasants. Two groups of Muslims came closer due to British rule. Muslim aristocracy of yesteryears found an ally in more numerous Muslim peasants when they lost political and economic power to East India Company. Thus, a close relationship developed among two distinct group of Muslim population.

British published first census report in 1871.  First time it was realized that Eastern and northern Bengal have large presence of Muslim population. In Bogura, for example, Muslim population was a staggering 90%. Even though Bengal was under Muslim occupation for more than six hundred years like north India, Bengal village was free from forced conversion and such a large Islamization was not expected. Logically Muslim population should have been a mere 10% or less as it was in Central and North India. The realization of Muslim majority dawned upon leaders of the community, Ashrafs. Naturally Ashraf wanted to reap benefit of this majority. This Could be done only by further Islamazation of rural Bengal.

From the eighteen century onwards, Muslims of Bengal suffered the dilema. One way they were proud of Bangali renaissance and wanted to reap benefits of English education and social freedom while on the other hand they wanted to be closer to their religion. During this periods, many radical groups became very active in Bengal, seeking to purge the Bangali form of Islam of what are seen as ‘un-Islamic accretions’, seeking to bring it in line with a shari‘ah-centric scripture based understanding of Islam. During Khilafat movement Bangali activists aimed to reform the Bangali Muslim of their tradition, bringing it closer to a shari‘ah-centred understanding of Islam. Yet, the Khilafatists were not alone in seeking to redefine the ways in which the Bangali Muslims understood their faith at this time.  There were many groups and activists who were trying to bring Bangali Muslims closer to orthodox Islam.

In parallel there were certain groups who were trying to improve upon education, women’s rights and inter-communal harmony for Muslims in Bengal. Despite the efforts of reformists, whether ulema or modern, western-educated Muslims, the Bangali Muslims have been unable, to comfortably reconcile their twin identities: as Bangalis, on one hand, and as Muslims on the other. However, Bangali Muslim self-identity has undergone radical shifts in the course of the previous century. Pitted against the Hindu ‘upper’ caste bhadralok, Bangali Muslims enthusiastically supported the cause for the separate Muslim state of Pakistan. They stressed their religious identity over their ethnic identity to support division of India. After partition they indulged in rioting, looting and massacring Bangali Hindus. They drove away about 22% (30 million) of population of Bangladesh in 60 years of partition. Yet, not long after the creation of Pakistan, a strong movement based on a sense of a separate Bangali identity, pitted against what was seen as the oppressive West Pakistani ‘Other’, emerged. A mass movement erupted which ultimately succeeded in creating the basis of the new state of Bangladesh.  Non-Bangali Muslims who opposed Independence of Bangladesh and worked on behalf of Pakistan were refused citizenship and oppressed even though they were Muslims. Even today, Bangladeshis are torn apart between their Islamic and Bangali identities.

Bangali Muslim identity crisis can be a subject of many researches. But an overview is presented.

Language

Even though every Bangladeshi would vouch for his love for Bangla, but actually he is trying to create a different language than what their fore-fathers spoke. Unnecessary use of Urdu words in place of Bangla words does not make the language rich. Again the use of Hindi/ Urdu terms for all kinds of relations makes Bangla language cry. This is actually an effort of Bangali Muslims to distance them from Bangali past. He resents the fact that Bangla literature is created by Buddhists but developed by largely Bangali Hindus or Bhadrolok. At the same time he cannot adopt Urdu as his mother tongue. Therefore Bangali Muslims suffers from a dilemma which makes him to adulterate Bangla.

Food 

Bangalis’ staple diet consists of rice, fish, vegetables and sweets. Therefore, Bangali cuisine is based upon rice and fish menu and of course of sweets. At the same time due to practice of vegetarian diet by widows in Hindu homes, a unique Bangali vegetarian cuisine have evolved. Bengali vegetarian culinary is unique and unparalleled that can out-compete any non-vegetarian cuisine. Together Bangla cuisine can match best in the world. Variations of all kinds of tastes, flavours and decoration make the cuisine matchless, certainly in the subcontinent. But Bangali Muslims do not take pride in Bangla cuisine; they opt for Muglai cuisine for its varieties of meat preparation along with rice unlike for a Muslim from North who would prefer bread.

Dress

Bangali women wears sari and men wears lungi or dhuti. Bangali Muslim men stopped adorning dhuti from 2^nd half of twentieth century as it was thought of Hindu. However lungi is worn all over south India is not considered Hindu. Sari is also considered Hindu and slowly being replaced by salwar and kamij. There is a race of modifying dress in conformity to Islam. Bangaliana is in conflict with Musalmani. It is going on.

Bangali culture evolved over thousand years. Bangali women wear bangles made of paula, conch shell and iron and use vermillion on their forehead. These are traditions came from original inhabitants of Bengal, ancestors of today’s Bangali. These are not Hindu tradition. These are Bangali heritage. Even though Bangali Muslims used to follow many such practices of their distant fore-fathers, they are slowly limiting themselves to Islamic practices.

Actually there is no end to the contradiction in the life of a Bangali Muslim. He wants to be a Bangali and he also wants to be a Muslim. Now Islam is not just a religion. It is everything including what and how you speak, what you eat and adorn and even your personal hygiene and family life. Therefore, twain do not meet. This identity crisis will take its toll. It has and will continue to kill Bangla language, Bangali adda and Bangali life. Success of Islamization will be death of Bangaliana.

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