Date: Mon, 10 Jan 2000 18:50:04 -0600 
From: FAROOQM@xxxxxx.xxxxxxxxxxxxxxxxxxxx) 

Subject: Eid, Jibrail and Jibanananda Das: He called me BHAI! 

******************* A Shetubondhon Exclusive ******************* 

Salam and greetings. 

Late last year when I decided to dedicate a website to the life and works of Kazi Nazrul Islam, I began by posting some of his works (mostly translated rather crudely by me) on various forums including NABIC-L (http://www.nabic.org ). In response to my enthusiasm, one of my senior friends and brothers-in-faith wrote to me: “Unfortunately, I was never and still am not a fan of Nazrul, no matter how great a poet he was. … In my humble opinion, Nazrul failed miserably in this test despite his few poems glorifying Islam and Muslims. On the other hand, he did not fail to glorify Hindus in his poems either (e.g. mora aeki brinte duti fool hindu musolman......). I could care less for him and he is no source for my Islamic upbringing.” This is not an attitude very uncommon among Muslims. 

Indeed, in one of his letters (http://www.globalfront.com/nazrul/nazrul_life/letter1_hurt.htm ) Nazrul wrote: “Muslim society has hurt me persistently. Yet I have not felt sadness and pessimism. Because, the illiterate Muslims of Bengal are conservative (gora) and literate ones filled with jealousy. I am not exaggerating at all. Muslim society has always misunderstood me by mixing my literature with my personality. I am Muslim, but my poetry is for all lands, all ages and all people. This serious mistake arises from the mistake of judging a poet as a Hindu poet, Muslim poet, etc.” 

Part of the reason of many Muslims' animosity toward Nazrul is that not only he married a Hindu, but also in his works he drew so extensively and freely from Hindu traditions, ideas, vocabulary – mixing with his own Muslim background. Not that this made Nazrul more acceptable to Hindus, but it did alienate great many Muslims. And, this, despite the fact that Muslims of Bengal still are so enamored by his Islamic hamd/naat/ghazals.

An important dimension to understanding Nazrul is his perspective on Hindu-Muslim relationship. Hindu-Muslim relationship to Nazrul in the context of South Asia was more than idealism driven by his Islamic-cum-egalitarian root. In this case, he was a great visionary and pragmatist as well. He wrote: “The fact that India is colonized today and the march toward its independence still has not begun - what we see only is the drum of preparation and breaking of pots - is primarily because of our mutual hatred and prejudice between Hindus and Muslims. We, the Muslims, feel jealous about the progress of our neighbor Hindus, while the Hindus look down upon us due to our backwardness. . . . The biggest tragedy of our national life today is that those who live the closest to us, we know them the least. … This is the way the disrespect of our "next door neighbor" toward us can be removed, which will facilitate the march toward our independence. The intoxicating communalism will also come to an end that day, when Hindus and Muslims can embrace each other with full respect. The competition that will ensue will be "cultured" minds' "chivalrous competition" - sportsmanlike competition.” (see the complete excerpt at: http://www.globalfront.com/nazrul/nazrul_works/articles/excerpts/hindu_mus1.htm) 

I have articulated this in one of my own articles “Toward Understanding Nazrul: The Rebel and More” (http://www.globalfront.com/nazrul/works_on_nazrul/articles/the_rebel.htm ). I wrote in the article: “The important point here is that Nazrul may have gone a distance, far more imaginable or palatable to many, in his pursuit of Hindu-Muslim harmony. Whether one approves or disapproves of such 'excessive' non-communalism, it is pivotal to understand Nazrul' life, personality and works. The fact that Hindu-Muslim relationship in the subcontinent, with nearly one-fifth of the world population, still remains a hot bed of dangerous conflict and lack of harmony may prove the need to turn to Nazrul more closely and with greater respect and appreciation than he has been accorded so far by either Hindus or Muslims.” 

It is important to note that Nazrul’s perspective on the Hindu-Muslim relationship was drawn from his Islamic root. This needs to be understood as well by both Muslims and Hindus. Those Muslims who are serious about addressing Hindu-Muslim relationship can’t but recognize the vision and contribution of Nazrul in this regard. 

But this is all about Nazrul. Isn’t this article about Jibanananda Das? Yes, it is. Before dealing with Jibanananda Das, I wanted to drive the point home that Hindu-Muslim relationship still remains a crucial problem in South Asia. It affects domestically and regionally all the countries of the entire South Asia, particularly Bangladesh, India, and Pakistan. Elevating the Hindu-Muslim relationship to the level of “Chivalrous competition”, of course, would require reciprocity from both sides. Rabindranath Tagore, even though was recognized and adored by even Nazrul as his master-poet, unfortunately, was no help in this regard. As a “world-poet”, the world of Tagore was so big – his existence in the sun-sphere (robi-lok) – was so distant from the reality of the South Asia that in his works there was no explicit recognition of Hindu-Muslim problem. His vocabulary deliberately avoided any reference to the rich reservoir of the culture, language, and imagery of Muslim people, more than one-third of India’s and nearly one-fourth of South Asia’s population. This is where the poet of “Ruposhi Bangla”, Jibanananda Das, fits in. In Tagore’s literature one could easily identify himself or herself as a human being, which is the hallmark of his works, even though neither he hesitated to use words and imageries from Hindu myth, history and culture, nor did it make others uncomfortable. The Indians or Hindus of Bengal and elsewhere could easily identify with Tagore’s works as a human being and as a Hindu, but the Muslims of South Asia or, particularly, Muslims of Bengal did not have anything specific or special to identify with Tagore. Rabindranath could have done better as he had no problem writing about "Brahmin", "Pujarini", "Dhula Mondir", and, of course, “Shivaji-Utshob". Excepting the contribution of Nazrul, his silence or indifference in this regard as the towering figure of contemporary Bangla literature left a serious vacuum for the post-Rabindra literature as far as Hindu-Muslim relationship is concerned. Though not comparable in terms of the miles traveled by Nazrul in pursuit of closing the Hindu-Muslim gap, at least partially and qualitatively in spirit, Nazrul was reciprocated by Jibanananda Das. Now, this dimension of Jibanananda Das is very new to me – as new as the last Eid weekend of January 8, 2000. My familiarity of JD is primarily through his most famous imaginary creation of Banalata Sen - Natorer Banalata Sen. Also, the only two things I can readily recall whenever I hear Natore is Banalata Sen and Kacha golla. I am also not a very literature-oriented person. Thus, my exposure to literature in general is quite limited and to JD is hardly mentionable. My wife likes to recite as well as hear the recitation of JD's Banalata Sen and it's recognized as one of JD's masterpieces. This past weekend while visiting a friend family during the Eid break, I came across JD's Kobita Shomogro (collected poetry of JD). I had some curiosity about learning more about JD and his works, but just did not get around. I had another reason to pick up the book, but to avoid making this article lengthy, I will ignore it here. As I glanced through his book, I noticed several things right away. First, both Jibanananda and Nazrul were born in the same year 1899. Nazrul lived longer, but a good part of his life was spent in complete inactivity. JD did not have as varied and colorful life as Nazrul. He died due to a traffic accident, which some suspect as suicide. As I glanced through the pages of contents and then settled down to the content page, soon I found two poems titled "nabik" and one "nabiki". Those who know me should be able to relate to the fact that the word "nabik" does interest me. As I now started taking a closer look at the poems directly, I found he has used that word so frequently in his works. I have seen the frequent use of "nabik" in another poet's work, Farrukh Ahmed. It increased my interest further. I was quickly browsing through the book now to look for words and expressions that are more familiar to me. Then, suddenly I came across a poem (I will mention the name and write more about it shortly) that instantly captured my interest and attention. Now it was time to take a closer look and what I was discovering was definitely something I have not heard or known in connection with JD. I was coming across use of words, expressions and imageries that - I don't know about others - but I did not expect in JD's work. I admit that it is my ignorance and failure that I have not taken a closer look at JD and his works earlier. You must remember that I have not been a deeply literature-oriented person anyway. I came across "minar" in his poem "Aj shokaler ei" (p. 548), "Jibrail" in "Amra jeno megher" (p. 549), "jafran" color in "Shundorboner golpo" (p. 430), "tamasha" in "Monokonika" (p. 305). Soon I discovered his references to "musafer", "Yusuf" and "kobor" in "Ogo dorodiya" (pp. 50-51). Yes, I am more familiar with Kabor than Shashan. I then came across his poem "Mishor" (Egypt; pp. 38-40) and I saw "khunkharabi", "khobordari" and realized that deserts and oases have been beautifully used by JD. Even in his poem "Shashan" (graveyard; pp. 36-38) you can see the imagery of the desert Sahara. His "Morubalu" is a real treat with which I could readily identify as a reader. It is not easy to decipher his reference to "Hethay kon ek shrishtiprater shutropater bhumi, SHISHU MANOB gorechilo oi Shaharay basha... ", but a Muslim is familiar with many such allegories. In that poem, with a mix of the words "Kafon" (burial cloth), "sher" (tiger), "sowar" (ride), "buruj", "caravan" - all come to a climaxing end with something that all Muslims can relate to: "Karbala", where the grandson and companion of the Prophet Muhammad (s) was brutally killed for his righteous refusal to submit before the oppressor and illegitimate rule of the time. In his tribute to "Vivekananda" (p. 31) he addresses him as "He jubok musafer" and beautifully mixes Bangla word with Farsi as in "doriyar deshe nodi". Does it really matter whether one uses the word "musafer" in place of "vromonkari", "doriya" in place of or parallel to "nodi"? Not much, except that it has tremendous symbolic value - the value a bangla-speaking Muslim won't find in Tagore and most other icons of the language. I had more pleasant surprises waiting as I read his poem 1946-47 in the context of the riot prior to the division of the subcontinent into India and Pakistan. His feelings of horror and despair at what was happening were not overwhelmed by his own identity, as Yasin, Hanif, Mohammad, Maqbul, Karim and Aziz are brought face to face with Gogon, Bipin, and Shashi, My exposure to literature is limited, but no, I don't recall other contemporary poets of the same stature have done this. Of course, I didn't know that it happened in JD's work and realm. I should have read JD earlier, but to me, the ignorant, JD meant Banalata Sen; and Natore meant Banalata Sen and Kacha golla. It was getting late at night. The next morning we have to wake up early to make it to the Eid prayer. But I could not put off my mind from my new discovery of JD. I still did not know that in the first poem "Ami Kobi, -- Shei Kobi" in his first collection "Jhora Palok", there was "ishara" about more to come as I savored the "Akher", "Khosh", "Forash", "Ghazal", "Rewaaz" and all of these made me "diwana". Well, I must rush as it was really getting late for my sleep. But, one more poem! What about "Jibon Moron Duare Amar" (pp. 9-11)? No, it couldn't be! "Roja" and "Eid" in JD's work? I couldn't believe it! "... Nirala gogone kokhon niveche shoshi paini je taha ter! -- Dur digonte chole geche kotha KHUSHROJI MUSAFER! Kon shudurer turani priyar tore Buker dakat ajio amar jinjire kede more! Dirgho dibosh boye geche jara hashi oschrur bojha Chader aloke bhengeche tader 'ROJA'; Amar gogone 'EID RAT' kobhu deini je hay dekha, porane kokhono jageni 'ROJA'r theka! ..." In this poem JD left for me a new gift of thought that many Muslims can relate to: "rupar tabij." I knew already that it is going to be a special Eid, in terms of my feelings. In the poetry of the most notable poet of Bangla in post-Rabi/Nazrul period, I had a place; my culture, faith, heritage - my joy, happiness, and celebrations - have a place in Jibanananda Das. Just the kind of reciprocation of Nazrul one would expect. By that time my sleep was gone. I lay in my bed wondering about JD - I wish I would have known him and his works earlier! But did I know even Nazrul much more or better until last year? One more poem. Just one more! Remember, I mentioned earlier that I came across a poem that "instantly captured my interest and attention"? It was "Hindu-Muslim". I have read poems of similar theme in Nazrul's works and words. But, in Jibanananda Das'? How did I not know about this before? Here are some excerpts. "Mohamoitrir borod-tirthe -- punno Bharatpure PUJAR ghonta mishiche horoshe NAMAJER shure shure! ANNIK hetha shuru hoye jay AZAN belar majhe, MUAJJENER udash dhoniti gogone gogone baje; ... Ke bole hindu boshiya royeche ekaki Bharat jaki? -- MUSALMANER hoste HINDU bedheche milon-rakhi, Arab Mishor Tatar Turki Iraner cheye mora Ogo Bharater MOSLEMdol -- tomader buk-jora! ... Hethay tomar asan BHAI go, hethay tomar asha; Jug jug dhori ei dhulitole badhiyacho tumi basha, Goriyacho bhasha kolpe kolpe doriyar tire boshi, Chokhkhe tomar Bharate alo, -- Bharater robi, shoshi, He BHAI Musalman, [Did JD just called me his Bhai?] Tomader tore kol pete ache Bharater Bhogoban! E Bharatbhumi noheko tomar, noheko amar eka, Hethay poreche Hindur chhap, -- Musalmaner rekha; ... Dike dike ajo beje othe kon Ghazal-Ilahi gaan! Path-hara kon faqirer tane kede othe shara pran! -- Nikhil Bharatmoy Musalmaner shopon-premer gorima jagiya roy!..." Jibanananda counted me and called as a BHAI. I remember the reciprocity, echoing Nazrul. But, how in the world we can be a fraternity? Well, I won't trade my faith (it's not my heritage, it's my choice!); but we are already brothers-in-humanity. I remember our father and mother, Adam and Hawa. If JD can count me as his Bhai, I have even greater reason to welcome his embrace as progenies of Adam and Hawa. If you want to read the entire text of Hindu-Muslim poem in Bangla, you may do so at http://www.globalfront.com/nazrul/misc/jibanananda_hindu.htm ). Indeed, now there is a JD website (probably the very first) in the making. Listen to three audio files of JD including Hindu-Muslim at http://members.xoom.com/farooqmo/jibananda/default.htm ) . I guess this posting has already become long enough. As we are discussing our Topic of the Month (Reducing intolerance and conflict resolution), I have found new reasons to harbor hope and aspiration that we can look for a better future. No, we can WRITE a better future. We have foundations for doing the work of Shetubondhon - to build new bridges. Jibanananda Das now means more to me than just the poet who wrote Banalata Sen. Quite some time ago, the Rebel one addressed the fraternity of humanity in this part of the world as well. I now know that it was reciprocated by JD as he called me BHAI. Farooq ============================= Dr. Mohammad Omar Farooq Upper Iowa University Personal homepage: http://www.globalfront.com/farooqm My dedicated Nazrul site: http://www.globalfront.com/nazrul