Date: Tue, 28 Dec 1999 14:20:10 -0600 
From: FAROOQM@trxinc.com (Mohammad Farooq) 

Subject: SHAME: The first and real one, but we did not listen! 

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

Salam and greetings. 

SHAME: THE FIRST AND REAL ONE, BUT WE DID NOT LISTEN! 

During the summer of 1994, when I was visiting Bangladesh after quite a few years, the whole country was tense and it was SHAME-ful. A few days after we arrived, one the largest gatherings of those who were seeking the head of Taslima Nasreen and protesting against the works of the missionaries, NGOs etc was being organized. Just like we have national flag, national anthem, national fish, national flower, national fruit, the way it seemed, apparently we also have our national shame (lojja, the name of infamous novel). At least, to the internationally known author Taslima Nasreen, our society and culture is a shame to her and many treated her as our national shame. 

With one of my friends and hosts from a small NGO I was going to one of the remotest part of Patuakhali to visit and learn about a project delivering education to the poorest of the poor. As we were going as far away as possible from Dhaka, lakhs of people from various parts of the country were converging toward Dhaka to participate in that large protest gathering that was organized by some leading religious personalities of the country. Of course, where can be a better place to hide/bury (dhaka deya) our shame than in Dhaka itself? 

What Taslima Nasreen did was a revolt against the society and culture in which she grew up. Much of her "lajja" is considered to be based on exaggeration, misrepresentation, and even falsehood (as far as repression of Hindus in Bangladesh); overall, she was ashamed of her society. But the way she did it, especially riding on the support and patronage from the other side of the border, would not have fooled too many. More importantly, what she had to offer as an alternative, as reflected in her convictions and life-style, was nothing less than what the title of her book conveyed - SHAME-ful (LOJJAkor). 

There was another side of the reality though. There were things she wrote/raised that were genuinely important and relevant to our society and its maladies, especially in regard to women. The reaction most people, many of whom are sincere but simplistic (or simpletons would be more appropriate) and quite a few manipulative/opportunists, showed to her (and later their embroiled, reactive emotions directed to missionaries and NGOs working in Bangladesh) was quite misplaced and unwarranted. 

That the works of missionaries and NGOs (particularly, not just secular, but secularizing ones) did not come about in a vacuum and are not going to disappear because of these huge demonstrations, and loud chanting, admonitions or threats was a message completely lost on most of those who reacted against the missionaries/NGOs so vehemently and crudely. My reason for bringing up this issue is not to stir up any debate about Taslima Nasreen, but to urge all of us to take a closer look at ourselves, our society. Is trying to hide or bury our SHAME the right approach, or even possible, without appropriately and effectively dealing with the underlying reality that is masked by our own denial, negligence, ineptitude or indifference?

 What do all these have to do with Nazrul and another SHAME? Well, as some of you might know that a few months ago I decided to dedicate a website to the life and works of Dukhu Mia, that is, Nazrul (http://www.nazrul.org). I must confess, however, that until undertaking this website-building my exposure to the works of Nazrul was quite limited. Just two months ago I finally got my hands on the Collected Works of Nazrul published by Bangla Academy in 1996. The Nazrul website since then, of course, has expanded greatly. 

As I was going through his works and sifting through the pages, I also came across his novels, an area of his literary works that I believe has not been well-appreciated and widely read. One such novel was Mrittu-Khudha (Death-Hunger). In the context of Bangladesh and our society, writings that relate to Hindu-Muslim relationship is not uncommon. However, I have not come across major and transcending literary work in Bangla from among the Muslims who have written novels in the context of Muslim-Christian relationship that also dealt with issues such as missionaries (and, indirectly, NGOs) as well as poverty, illiteracy, suffering of our vast majority. 

Uniquely enough more than sixty years ago, Kazi Nazrul Islam dealt with these matters not just beautifully in the literary sense, but also as a visionary to whom little attention was paid. This lack of attention is understandable. The more religious we are, we seem to stay away from literature (novels, poetry, etc.) as much as possible. As far as all those lakhs of people gathering in Dhaka to set a record in terms of the size of the gathering could not care less about such works either. However, had they read, may be their soul would have been touched too and may be they could have made a positive contribution to fill the vacuum I referred to earlier. 

I have attempted a translation of some pertinent excerpts from Mrittu-Khudha that you can read at http://www.globalwebpost.com/nazrul/nazrul_works/novels/mrittu_khudha.htm  . (Please do understand that my translation is crude as I have neither background in literature nor the pertinent kind of competence in literary English). 

In the context of Krishna Nagar, where poor, working Muslims and Christians (oman-katli, that is, Roman Catholics) live together in a village, the novel deals with struggle in their life. The central characters are Mejo-Bou who ultimately converts to Christianity (or did she?) and a young, Muslim, Khelafoti volunteer minstrel, whose name is Ansar. Here are a few sample excerpts from Mrittu-Khudha. My translation is not of the whole novel, but much much more than what is provided below. After reading the following selected excerpts, if it interests you further, you can read my extended excerpts. For others, the best is to secure and read the original. The novel has been more than uplifting and enlightening for me.

 =============================================== 

"On one hand death; on the other is hunger. ... 

Shejo Bou and her son could not be saved. Whatever care and nursing they received was from that Mejo Bou, and medicine was provided by the madam - Roman Catholic missionary. 

*** 

Like a stone she (Mejo Bou) keeps staring and observes how a human being approaches the final moments right in front of another hapless, helpless human being.... 

**** 

Mejo Bou in excitement, almost snatching the words from the madam (Miss Jones, a Christian missionary), replied, "Really? I desire so much to receive education. Will you educate me? I don't like the life of this home/family any more. 

**** 

Ansar replied in a melancholy voice, "I have never said to anyone that I don't have anything or anyone. Not every human being is same, Buchi. Some pursues happiness, some sorrow. I search for sorrow. I feel like my relatives are not mine. I could not settle myself under the shadow of peace and happiness of my relatives. I am a companion of all those who are unrelated to me, strangers, those who are homeless. I seem to find myself completely only in their pains, in their tears. That's why I roam around among those minstrels." 

**** 

The entire Chad-Shorok became agitated at the news that Mejo Bou along with her kids have converted to Christianity. 

*** 

Bitterly, Ansar replied, "Useless! Mejo Bou became Christian, and the beneficiaries are the Pir-Moulana Sahibs. To add salt to injury, Paykal's mother was already ruined. Whatever remained, Mullaji took care of it. After this, if I hear that the entire Paykal household with all other relatives become Christian, I won't have anything to say." 

*** 

Ansar said: May God (Khoda) keep you happy. But if you would understand what kind of pain this pain of hunger is then you could never hate or look down to any sinner in the world. Would you listen to a true story? ... 

*** 

Ansar thanked her (Miss Jones) and then turning to badly shaken Mejo Bou asked, "Well, please tell me, what the reason behind sudden conversion to Christianity?" ... Mejo Bou replied, "No. YOU ALL HAVE MADE ME A CHRISTIAN LITTLE BY LITTLE." 

*** 

Ansar stared at her with amazement for quite some time. Then, with deep sympathy, he said, "I understand, how much repression our orthodox-fanatic (dhormandho) society has done to force a woman like you to become a Christian." At these few sympathetic and caring words, the eyes of distressed Mejo Bou filled up with tears. Soon the tears started rolling down her cheek in drops. 

*** 

While passing her hand over their (kids) heads, in a somber voice, Mejo Bou said, "These two are my problems. Here we are at least getting two meals. I HAVE COME HERE BECAUSE I COULD NOT BEAR THEIR HUNGER ANY LONGER."

 ================= end of excerpts ================== 

What about the SHAME in connection with Nazrul's work? Well, in one part of Mrittu-Khudha, you will find the following: 

Mejo Bou said, "Before leaving, the madam gave one taka to buy some special food for her. She has asked to give her juice of pomegranate." While uttering these words, drops of tears started coming down her cheeks unstoppably. Mejo Bou kept crying, "So much misery is our destiny, O Allah! Even during these last hours, it's beyond our ability to buy a few grapes or pomegranates and put in the mouth of Shejo bou. You die starving - no body even bothers to inquire. SHAME on my own community (jaat), my relatives of the village. No wonder so many become Christians!" 

It's an unmistakable indictment. The actual sentence is somewhat more than attributing "Shame": How about "Jhata (broom) mar nijer jaater mukhe, geyatkutumer mukhe!" 

In this novel Nazrul did not just produce an excellent portrayal of reality during his contemporary time, but it was also a portend what was to happen if this trend continues. And, he was right. How many Mejo-Bou's our society has pushed to cross the border of faith? One should look at the significant rise in the number of Christian minority in Bangladesh. Claiming the head of our national shame or protesting against NGOs and missionaries is not going to cut. Nazrul was also a visionary, and in the character of Ansar, there is a role model in this regard. Had I read this novel before, and I had plenty of opportunity to read even 20-25 years ago, I would have benefitted from it - my soul, my heart would have. 

From his own life experience, against the background of which he wrote Mrittu-Khudha, he read the pulse of our society. Nazrul read the clues to the problems in tears of Mejo-Bou. As a visionary and reformer, he introduced Ansar (That educated young people of well-off background can so casually pull these kids from poor families and then kiss them, they couldn't believe their eyes.) 

There was another precious aspect that was beautifully captured in the novel. How those who who give up Islam and cross the border of faith should be treated? In Mrittu-Khudha, in the word of Ansar to Mejo Bou: "You have nothing to as far as I am concerned. I am not at all angered by your change of faith. In our society of confinement, we don't have the right place for women like you. ... I have realized this by seeing and hearing just a few words." 

There is a great deal of wisdom for us as a society in the above few statements, as it also happens to be articulated in consonance with the true spirit of Islam. Had all those who were gathering in Dhaka against missionaries, NGOs, and, yes, Taslima Nasreen, more than sixty years ago, Nazrul gave us "Shame" - another shame, but we did not listen. Of course, Nazrul's SHAME was distinctively different, as he tried to offer an alternative vision in the character of a young, caring Muslim (Ansar) with Khelafoti attire. If we did listen to the "Shame" Mejo Bou offered to us, may be, just may be, first "real" shame could have inspired and guided us to fill the void and preempted the second, superfluous one. 

There is still time before more shame is added to our EARNED credit! 

Farooq 

================================= 
Dr. Mohammad Omar Farooq 
Upper Iowa University
farooqm@trxinc.com