Four organisations—Society for Environment and Human Development (SEHD), Power and Participation Research Centre (PPRC), Christian Commission for Development in Bangladesh (CCDB) and Gram Bikash Kendra (GBK)—organised a 2-day convention on 16-17 November 2017 at RDRS premises in Rangpur on Land, Forest and Social Rights of the Marginal & Excluded Communities. Report
The exhibitions began with a cultural show featuring traditional dances, songs and music of Bangladesh’s adivasi and tea communities. In his welcoming address, Philip Gain, Director of SEHD and photographer discussed the stories behind the photos on exhibit, which depict the lives, struggles, work conditions and cultures of tea workers and Bangladesh’s ethnic communities.
During workshops organized by SEHD in 2012 and 2013, it was revealed that there were many unrecognized ethnic communities in Bangladesh, especially within the tea gardens. The project, “Mapping and capacity building of tea plantation workers and little known ethnic communities of Bangladesh” funded by European Union and ICCO cooperation adopted an “emic” approach to investigating these unexplored communities. Field researchers from the ethnic communities played a key role in gathering primary information about these communities by conducting focus group discussions (FGDs) and field level investigation in all tea gardens, 16 districts in Rangpur and Rajshahi divisions, and nine districts in the North-centre and Northeast. Photography was an integral part of mapping these communities who were on display at the exhibitions.
Most of the photos on display were taken during the three-year duration of the project and its research activities. While the government records show only 27 ethnic communities in Bangladesh, SEHD has found as many as 80 different ethnic communities in the tea gardens (70 of them not on the government records) and 37 ethnic communities in other areas that are not on the government records. According to Philip Gain, it is hoped that through SEHDs research, the information obtained will reach government agencies such as the Bangladesh Bureau of Statistics so that these ethnic groups are recognized and fairly represented in the national census.
A constitutional amendment (fifteenth) passed in 2011 declared that “The people of Bangladesh shall be known as Bangalees as a nation and the citizens of Bangladesh shall be known as Bangladeshies”. This amendment mentions Adivasis as “tribes, minor races, ethnic sects and communities” and fails to provide them with the recognition they require to help preserve their unique cultural heritage and languages.
Dr. Shahidul Alam, a photographer of international repute, talked about the invisibility and extinction of the languages of the ethnic communities and said, “We fought for our Bangla language in 1952, then why do we want to take away the languages of other communities?” He also talked about the power dynamics of photography and the importance of being mindful of where we stand when we take and use pictures of others. He praised the photographers of the exhibitions for taking images from the perspective of the ethnic communities.Chitta Ghosh, president of Dinajpur Press Club; Parimal Singh Baraik, Director of Moulvibazar Cha Janagoshthi Adivasi Front and Sandhya Malo, director of Women Commission for Development in Bangladesh also spoke about the invisibility and struggles of the ethnic communities.
Professor Md. Golam Rahman, chief information commissioner and the chief guest, talked about the diversity in our nation and encouraged the Bangalee majority to embrace a pluralistic society. He said, “Different religions, languages, communities—these are the reality of our state. It cannot be ignored. We have to remember that unity is possible to attain in diversity.”
In his concluding remarks, Moazzem Hossain, chief executive of Gram Bikash Kendra and chair at the launching thanked the guests of honour, the organizers, and the audience and reiterated the significance of diversity for our nation. “It’s a source of honour for our nation that so many different communities are found in such a small country. We should work to present our diversity to the rest of the world.”
Communities and their life, culture, environment, tradition, economy, etc. featured at the photography exhibitions: Almik, Bakti, Banai, Bangalee, Baraik, Barma, Basphor, Bauri, Bawn, Been, Bhar, Bhokta, Bhuimali, Bhuiya, Bhumij, Bihari, Bindumondol, Buna, Bunerjee, Chak, Chakma, Chasha, Chatri, Chowhan, Dalu, Dusad, Ganju Singh, Garo, Ghatual, Giri, Goala, Gorait, Goswami, Gour, Goyashur (also known as Ashur), Hajong, Hajra, Hari, Hodi, Jhora, Kadar, Kahar, Kairi, Kalindi, Kalwar, Kanu, Karmokar, Keot, Kharia, Khasi, Khodal, Khumi, Khyang, Koch, Koda, Kol, Kondo, Kora, Kshatriya (one-third of total), Kumar (Pal), Kurmi, Lohar, Lushai, Lyngam, Mahato, Mahle, Majhi, Mal, Malo, Mandraji, Marma, Modok, Monipuri, Mridha, Mru, Munda, Mushohor, Naidu, Nayek, Nepali, Noonia, Oraon, Paharia, Painka, Pandit, Pangkhua, Pashi, Patro, Phulmali, Pradhan, Rajgor, Rajballobh, Rajbhar, Rajbongshi, Rajwar, Rakhaine, Rautia, Reli, Robidas, Sadhu, Santal, Shabor, Sheel, Shobdokar, Suklaboiddyo, Tanchangya, Tanti, Teli (Pal), Tongla, Tripura, and Turi.
On April 17 2016, a colourful procession of performers walked through the streets of Dhaka singing and dancing in festive celebration. As they made their way from Asad Avenue to Manik Mia Avenue, adorned with bold headbands proclaiming “Our Identity Our Culture”, their message was clear, “We are here. See us. Acknowledge us. Recognize our culture.” The rally marked the launch of the national convention on “Rethinking Identity, Geography and Rights of Tea Workers and Little-known Ethnic Communities” held on April 17 and 18 2016 at CBCB Centre and DRIK Gallery.
The national convention sought to create awareness regarding Bangladesh’s tea workers and the little-known ethnic communities and discuss issues central to their rights and preservation of their unique cultures. During the rally, the participants cheerfully danced and sang in their traditional dresses as they proudly showcased their culture to spectators. It featured saxophone performances by representatives of the Shobdokor community while Santals played drums and kartals to accompany the traditional Dashai (welcome) dances. Participant during the rally included Philip Gain, director of SEHD; Dr. Tanzimuddin Khan, Associate Professor, Department of International Relations, Dhaka University and Bichitra Tirki, noted adivasi leader and land rights activist amongst many others. The National Convention was concluded on April 18, 2016 with a vibrant cultural show that further highlighted the uniqueness and diversity of Bangladesh’s small and little known ethnic communities.
As part of the national convention on the theme, “Rethinking Identity, Geography and Rights of Tea Workers and Little-known Ethnic Communities” the Society for Environment and Human Development (SEHD), in partnership with Gram Bikash Kendra, launched photo album, “On the Margins: Images of Tea Workers and Ethnic Communities” organized a panel discussion on 18 April 2016 at CBCB Centre. In total 167 people (46 women and 121 men) participated in the national convention on 18 April.
Chaired by Professor Sakhawat Ali Khan, Chairman, SEHD, the launching and discussion was graced by Dr. Rafiqul Islam, professor emeritus, University of Liberal Arts (ULAB) as the chief guest. Dr. Hossain Zillur Rahman, executive chairman, Power and Participation Research Centre (PPRC); Dr. Tanzimuddin Khan, associate professor, Dhaka University; Moushumi Shabnam, anthropologist, North South University; and Hasna Hena Khan, Program Officer of the ICCO Cooperation commented on the book and reflected on the key findings of studies on identity of ethnic communities who remain little-known or invisible.
Philip Gain, director of SEHD, in his introduction, presented the summary of the findings of the mapping of little-known ethnic communities of the plains and the ethnic communities in the tea gardens. The government census of 1991 and the Khudra Nri-gosthi Sangskritik Pratisthan Ain, 2010 (The Small Ethnic Groups Cultural Institution Act 2010) gives a list of of 27 khudra nri-gosthi in Bangladesh. Among these groups Marma and Mong in the Chittagong Hill Tracts refer to the same people and so are the Tripura and Usai or Usui. In the plains Malpahari and Pahari are also the same people. So, the actual number of ethnic communities is 25 according to this new law and the population census of 1991.
Some organizations of the ethnic groups estimate their number at 45 or more. The findings and exposé of the the mapping about the ethnic communities that Gain presented set benchmarks for researchers, academes, media and activists. In addition to ethnic communities mentioned in government records, SEHD has found 34 communities in the Northwest and North-centre, many of whom are found also in the tea estates. The ethnic identities of the communities in the tea gardens have always remained inadequately attended. What is unique about the tea workers (122,000) and their communities (with a population of some 500,000,) is that they belong to many ethnic and caste identities—as many as 80. Of the 80 communities found in the 156 tea gardens (BTB’s report, Statistics on Bangladesh Tea Industry-2015 gives a list of 160 tea gardens; however, three-four gardens are not in operation and not inhabited by tea communities and those were skipped from FGDs). nine are mentioned in the government records as ethnic communities.
“All ethnic communities of the Chittagong Hill Tracts (CHT), Northwestern region (Rajshahi and Rangpur divisions), North-central region, Northeast, coastal regions in Patuakhali and Cox’s Bazar districts, and the tea gardens put together, we find a comprehensive list of 110 ethnic communities in Bangladesh,” said Gain.
Gain’s presentation was followed by launching of 232-page photo album ‘On the Margins: Images of Tea Workers and Ethnic Communities’, which contains incredible faces of all 80 communities in the tea gardens and all other ethnic communities of Bangladesh. Images of other major aspects of life of the tea workers and the ethnic communities are integral part of the photo album. The author of the photo album, Philip Gain, informed that two volumes with details of these communities that were yet to come from the press, would give a comprehensive picture of the ethnic communities of Bangladesh.
Dr. Hossain Zillur Rahman, one key discussant, emphasized on the importance of making Bangladesh’s little-known ethnic groups and the tea communities “statistically visible” and increasing their participation in the political and democratic process. “The summary findings of the research presented in the photo album are an outstanding addition to the literature on the ethnic communities of Bangladesh which will immensely contribute to scaling up the visibility of the ethnic communities of Bangladesh,” said Rahman. “This has also immense political significance for recognition of these communities that remain largely invisible.”
Dr. Tanzimuddin Khan reflected on the engagement of the tea workers and ethnic communities themselves in mapping their communities and said “that is significant for any research to be participatory and meaningful. The findings of the mapping provide us with information that is first of its kind and will help us in coming to a consensus on the number and identities of ethnic communities in Bangladesh.”
Moushumi Shabnam reflected that “the findings presented today will make us rethink identities of the indigenous communities of Bangladesh and arouse interest of the anthropologists and researchers for further research on the communities in the tea gardens and other areas”.
Prof. Rafiqul Islam, in his speech as the chief guest, said, “We are amazed to discover that there are so many ethnic communities in Bangladesh in addition to Bangalees. If further research is done on communities in Bangladesh many more surprising facts may surface.” Prof. Islam warned that these communities, their languages, identities and cultural heritages are at great danger today. The languages are getting lost, so are many indigenous peoples. He appeal to the people of the majority community and the state to take all necessary measures to protect these people, their languages and culture that make Bangladesh ethnically and cultural rich.
Premiere screening of elegy on land and discussion:The evening session, focused on land and adivasis of the Northwest and the tea gardens, begun with the premiere screening of 30-minute documentary film, Elegy on Land. The film tells the stories of land disputes involving adivasis. Most of the adivasis who once owned land are landless and impoverished nowadays. They work as agricultural labourers on other people’s land. Based on statistics from different sources the best guesstimate is that about 80 percent of the adivasis of the North Bengal are landless.
Participants At Citizen’s Dialogue. Photo. Philip Gain.jpg
There are laws to protect the adivasi land. But the Adavasis and many others allege that these laws are not applied properly. The state administration, however, does not agree with the contention that the state does not take the side of the adivasis. Many in the administration allege that the adivasis do not properly maintain their land documents.
The film, on the one hand, tells the stories of soil and blood, on the other, documents the solutions the activists and experts suggest.
Chaired by Rabindranath Soren, president, Jatiyo Adivasi Parishad and facilitated by Philip Gain, a discussion followed the screening of the documentary film. Film critique, activists, lawyer and politician reflected on the film and shared their experiences and suggestions.
Manjare Hasin Murad, well-known in the film making industry appreciated that such a film has been made. Apart from technicality of making a film, what is important here is the decision of making such a film, said Murad. “While the television channels and even many development organizations are reluctant to address hard facts about many human rights abuses, one being violence related to land, the choice of cases shown in film is rare,” he commented. “The producer and the director of the film show courage in dealing with such a complex topic. The film is an eye-opener for the activists and the media.”
Shamsul Huda, executive director of Association for Land Reform and Development and a long time activist on land issue, emphasised the importance of developing legal protections for Bangladesh’s adivasis. “We need a specific law to protect the rights of the adivasis community” he said.
Philimon Baske, vice president, Bagda Farm Bhumi Uddhar Shangram Committee; Bichitra Tirki, an Oraon Woman from Rajshahi and a victim of physical abuse; and Babul Robidas, an adivasi lawyer in Joypurhat assisting the adivasis in the courts, shared their struggle and experience on ground in struggle for retaining land and claiming the legitimate rights of the adivasis.
Pankaj Bhattacharya, a politician and special guest at the session, also shared his experience of visit to communities in the Northwest. “The state is not humane and friendly enough to provide necessary safeguard to the adivasis.” He reiterated the common hope of the adivasis that “the state, judiciary and the officials in the concerned state agencies exercising their executive powers, will ensure justice for them.”
Celebrating cultural diversity: Bangladesh is a country of an overwhelming Bangalee majority. But there are many other ethnic communities, languages and vibrant cultures in this country. The languages and cultures of these small ethnic communities have enriched the language and culture of the majority Bangalees in many ways. The vibrant cultures are yet to be explored.
A Telegu Cultural Group Performing Cultural Evening. Photo. Philip Gain
To mark the national convention on the theme, rethinking identity, geography and rights of tea workers and little-known ethnic communities, a cultural evening, “Our Identity Our Culture” was organized in the evening of 18 April 2016 to showcase the cultural heritage of Bangladesh’s often forgotten and neglected ethnic minority communities.
The cultural evening gave us a glimpse into the cultural lives of the tea and ethnic communities.
It included traditional dances and songs by the Santal, Mahles, Garo, Koch, Garos and Telegu devotional rites including songs and dances. The event also exhibited cultural artefacts from these ethnic groups which gave us a glimpse into their day to day lives and included objects such as baskets, hunting and farming equipment, jewellery and other commonly used tools.
Dr. Rafiqul Islam, professor emeritus, ULAB, a renowned academic and creative writer and Mamunur Rashid, a prominent actor of Bangladesh lectured on the identity, language and culture of the ethnic communities. They spoke about the importance of preserving the identity, languages and cultures of Bangladesh’s adivasi communities. Mamunur Rashid spoke about the importance of culture in our lives: “We must keep our culture alive because culture is our identity. It shows us who we are.” He also spoke about the importance of diversity and its ability to strengthen a society. Dr. Rafiqul Islam spoke about the importance of preserving adivasi languages as well as our own national language.
For a long time, the people of Bangladesh have been fighting for their rights of wealth and property and economic freedom. We acquired independence through persistent struggle. Our aspiration from independence was to see every citizen’s socio-economic and political activities spring up within the context of their own culture. But even after 25 years of our independence people’s aspiration has not come to the fruition.
We do not have in hand the account or analysis of what we have achieved, what we have failed to achieve, what is left or remains protected out of what we had and what we are going to lose 25 years since independence. Global politics regardingexporteconomy, intellectual property rights, biodiversity, food security, population, land and indigenous communities is evident. We are evidently involved in this politics, which impacts us.
Compiled by Mu. Rahmat Ali | Bangla, PBK 48 pages 1997 | Price: Tk.50 US$2
At the root of waste of natural resources is the willingness to control nature. On the other hand, the biggest asset of a nation is its people. These thoughts involve global politics and economics. This publication is all about these critical thoughts on our position in politics and economics and what we need to do. It compiles various presentations and discussions of a national seminar on the theme, ‘Politics and economics of property, property rights and life forms’. UBINIG, Nijera Kori, Association for Land Reform and Development (ALRD) and Society for Environment and Human Development (SEHD) organized the seminar.
An essential guide on the Sundarbans for conservationists, scientists, journalists, forest and law enforcing authorities, NGOs, legal resource users, boatmen, tourist companies, guides and visitors.
By Helmut Denzau, Gertrud Neumann-Denzau and Peter Gerngross
Published by Society for Environment and Human Development (SEHD)
Published 2015, English, PBK, 172 pages | Tk.450/US$15
The atlas is intended for conservationists, scientists, journalists, forest and law enforcing authorities, NGOs, legal resource users, boatmen, tourist companies, guides and visitors. They are provided with names and locations of creeks, rivers, islands, landmarks, and stations for all 55 Forest Compartments in Bangladesh, compiled from historical and more recent maps. This facilitates communication and orientation in the vast mangrove forest. Most of the names were collected in British time from local sources and got then transcribed into English. Here, the names are given in two languages, in English as well as re-transcribed into Bengali, along with local deviations. The Sundarbans Atlas contains also an index gazetteer for tracing the origin of each name and for finding the places in the compartment maps. The lines shown in the maps are minutely scanned contours derived from satellite images.
Enabling various people and communities in the Sundarbans, outsiders and insiders, to communicate more easily with each other, the authors and publisher hope to build a bridge over troubled waters and social barriers. The Sundarbans needs close corporation of all concerned groups to meet the challenges of the future.
A folded outline map of the entire Sundarbans (India and Bangladesh) is found in the pocket at the end of the book and should help to imagine the total extent of this huge transboundary forest to the west beyond the national border.
Photo: 3. Participants at a session. Photo.Philip Gain
These marginal and excluded groups—ethnic communities, Harijans (sweepers),Bedes(gypsies), Jaladas (fishingcommunity in seashore), Kaiputra(pig rearing community), Rishi (cobblers), sex workers, Biharis and other smaller communities—face multi-dimensional exclusion and poverty challenges. While the majoritarian culture and religion have been trying to shape them according to their own image or likeness, these communities are struggling to establish their identities, languages, cultures and customary rights to land and forest. Social and political protection is also equally difficult for them to achieve.
1. Dr. Photo: Harishankar Jaldas speaking at the convention.Photo.Prosad Sarker
While some difficulties that these communities face are common, many are unique to each community. Many of the Adivasi communities such as Garos, Santals, and Oraons are deprived ofright to forest and land that used to be their commons. The forest-dwelling Adivasis do more have enough access to forest commons. But many still live in forest villages but withoutright to the veryland they live on. Many groups such as the tea communities, Harijans, Bedes, sex workersand Jaladas are completely landless or have little access tocrop land. Those who live among theirBenglai neighbors face land grabs and physical violence including killing and rape. All these anomalies lead to progressive denial of rights to land and forest commons and thus perpetuate continued impoverishment of the marginal and excluded communities that is generational.
It is in this context, four organizations—Society for Environment and Human Development (SEHD), Power and Participation Research Centre (PPRC), Christian Commission for Development in Bangladesh (CCDB) and Gram Bikash Kendra (GBK)—in their efforts to bring the challenge of exclusion and marginalization into focus organized a convention in Rangpur on 16 and 17 November. The event was part of a multi-year program supported by the European Union and ICCO Cooperation.
Photo: Oraon cultural team performing at a cultural evening.Photo.Philip Gain
The convention, first in the row of three, focused on the right to forest and land and social and political protection. While findings of research and investigations were shared from the organizers’ end, representatives of some 20 communities and groups and some 60 civil society, community based organizations and cultural groups assembled to share stories of deprivation and human rights abuses and importantly their cultural riches.
Multifaceted Deprivation
Research findings, reports and testimonies given by the victims clearly spelled out the multifaceted deprivation that the Adivasis and other excluded communities experience in their daily life. The director of SEHD, in his keynote presentation, reflected that communities that still live on the forest land have no right to land they live on. They are made to engage in conflict with the Forest Department that was created by the state. The Garos, Santals, Oraons and many other communities have been living in the forest since long time before the Forest Department was created. The British colonial rulers started taking control of the forest in the interest of the state. They started reservation of forest, an act considered ‘immoral’ by the forest dwelling communities. The subsequent states created many institutions that continued reservation and commercial exploitation of the forest resources.
Colorful rally to kick off the convention. Photo: Prosad Sarker
Eugine Nokrek, a Garo and the president of a premier local organization of the Garos and Koch in Modhupur sal forest area told the story of atrocities inflicted on them by the Forest Department. ‘To the Forest Department, we, the first people of the Modhupur sal forest, are illegal residents in the forest,’ said Nokerek who also informed that the most recent reservation of forest land with 14 villages within have made their life frightful on land they have been living on from time immemorial. “Seven thousand Adivasis are spending their days under eviction threat since the fresh reservation of 9145.07 acres of land in 2016.” Nokrek accuses that the process of reservation was completed without their knowledge, which is unlawful. Nokrek also narrated how plantation projects have caused massive destruction to natural forest.
Rabindranath Soren, president of North-Bengal based Jatiyo Adivasi Parishad (National Adivasi Council) concurred with Nokrek and gave a vivid description of how natural sal forest has been destroyed in Rangpur and Rajshahi divisions due to plantations. He also talked on immense sufferings that the Adivasis of the North Bengal go through due to progressive land grabbing and acquisition of land by the state. ‘Nawabganj Upazila in Dinajpur was once only a Santal-inhabited area. Broja Soren and Mongla Soren, two Santal brothers had 1800 bighas (594 acres) of land. Today their successors work as day laborers on other people’s land. This is how the Santals have seen their land grabbed,’ reported Soren who also accuses, ‘the land grabbers burn Adivasi houses, kill them and rape their women to grab land. The influentials, politicians and even the state agencies have rendered them landless. Insecure, many have left the country.’
Quite a few victims—men and women—from different districts came to the convention to testify the torment that the Adivasis, Harijans, sex workers, Bede and Biharis went through in the recent past.
One appalling case among them is the killing of two Santals at Bagda Farm in Gobindaganj in Gaibandha District. The Santals and others were demanding that the land of their forefathers that was acquired for Rangpur Sugar Mill be given back to them because the land was not being fully used for cultivation of sugarcane it as acquired for. On 6 November last year they were led into a fierce battle with state security agencies and two Santals were killed. Cases were filed but the victims report there is no progress in the cases.
Rafael Hasda, a Santal from Gaibandha reported on the Bagda Farm tragedy: “Our people have been killed. Nine false cases have been filed. The accused are hiding. We filed a complaint that remains confined to General Diary (GD).’
Men and women whose family members were killed, whose houses were demolished or burned, women who were raped gave testimonies at the convention.
Humiliation in social life is common for the Harijans. Kalu Bashphor, the general secretary of Bangladesh Harijan Yakkho Parishad, Rangpur shared his experience on deprivation and humiliation. “I work in a government office. Everybody in our office goes to the annual picnic, but I am left behind. My colleagues do not eat with a sweeper. I feel so humiliated,’ said Bashphor.
Language movement veteran and a well-respected octogenarian of Rangpur town Md. Afzal has deep understanding of the Adivasis and other marginal communities around. He is appalled at the sad stories that he hears. His observation: ‘We dreamed of equal rights for every citizen at the time of our independence. That dream has not come true. The Adivasis are deprived of their rights to education and employment. They routinely face repression and eviction from their houses and land. Even the government is taking away their land.’
Researcher and novelist Dr. Harishankar Jaladas travelled from Chittagong. He talked on their social and habitat condition and significance of their presence in the society. He believes the society cannot make real progress leaving them behind. ‘If Bengali society is considered a monument then it stands on marginal and deprived population. They make major contribution in building social structure, but they themselves remain deprived and neglected,’ said Harishankar Jaladas who himself suffered immensely because he is one of the Jaladas community. ‘Most important for their salvation is education. Educated, an Adivasi, a Harijan and a Bede will have a voice to claim rights.’
Marginality is a reality but it is an offence to take advantage of marginality to deprive a group of people, said Nurul Quader, representative of the delegation of European Union (EU) to Bangladesh. He informed that EU works towards achieving one of the key goals of SDGs, viz., no one should be left behind. He informed that the EU is working on a pilot project on land survey, which will facilitate formulation of a national land policy in Bangladesh. ‘In Bangladesh there are no separate policies on land use, forestry, fishery, etc. If there is a national land policy, its indiscriminate use can be halted. We have submitted a draft land policy to the government, which finalized, will yield benefit,’ reported Quader.
Dr. Hossain Zillur Rahman, a career researcher and chair of the inaugural session spoke on universal rights to education, housing, employment, land and social and political rights of the marginal and excluded groups. ‘It is not just poverty alleviation, Adivasis and marginal communities want their cultural diversity and self-identity nurtured,’ said Rahman. ‘Each has unique problems. But marginality is a common problem that keeps all marginal communities perplexed. Two major factors behind marginalization are lack of equal opportunities and attitude of society towards them. General poverty alleviation approach to address the issues of marginality will not be effective. Change in attitude of everyone is important here.’
‘Needless to say political protection of these communities depends much on the state and politicians who form governments. But social protection of the excluded people depends much on the people of the majority community. If the majority community plays an effective role in establishing equal dignity and social justice for all, political protection becomes easier,’ noted Gain, the keynote speaker.
Others who spoke at different sessions of the convention included Moazzem Hossain, Dr. Tanzimuddin Khan, Dr. Mohammad Abdul Wazed, Bhupesh Roy and Harun-ur-Rashid.
Celebration of Cultures
In a country of overwhelming Bangalee majority, there are as many as 115 communities among the Adivasis, tea workers and Harijans and there are at least 40 languages except for Bangla spoken by these communities. The diversity added by languages, education, indigenous technologies, cultural heritage, history and food habits of these communities is very important.
Nine cultural groups from among the Santals, Mushohors, Oraons, Garos, Mahles, Koras and Turis performed their unique traditional songs and dances in the evenings of both days. What was unique of the cultural groups and their performances was that most of the members were farmers, day laborers, housewives, coolies (Turi) and students. They carried with them their original drums, flutes, costumes and other cultural instruments that played and displayed filled the air of the convention venue with festivity. The participants sometimes sang and danced with them!
A group of 10 members from among the Kora, an ethnic community of merely 21 households in Birol Upazila in Dinajpur [there are 490 Koras in 26 tea gardens] came in their blue and green saris. Their group dance in loud chorus with drums impressed everyone.
Another remarkable team represented the Turi, a community of 2,341 households concentrated in the Northwest. The male drummers in the team are coolie (porters) and women are day laborers, However, their drums and dances made many of the audience dance with them.
The Garo team was somewhat different from other cultural teams. The team came from forest villages in the Modhupur sal forest in Tangail district. The team comprised of mainly aged women and young drummers and other instrument players danced and sang to showcase their forest culture that is ebbing. The Garos are almost 100% Christians, but their sun workshop, jum, dove, and monkey dances still show their affinity with the forest and traditional religion, Sangsarek.
An integral part of the cultural evenings on both days was lectures on cultural world of the Adivasis and other communities who are not Bengalis. On 16 November evening Dr. Masudul Hoque, a professor of Bangla of Dinajpur Government College marveled the audience when he spoke on the language and culture of the Adivasis and other marginal communities. In his discussion he emphasized on the relations between Bengali and indigenous cultures. ‘The Bengali language has hugely benefited from many languages spoken by different Adivasi communities. Bengali culture is also deeply indebted to other cultures,’ Said Hoque. ‘But the matter of great regret is the Adivasis and other marginal communities who are not Bengalis remain impoverished although they still hold their unique languages and cultural heritages.’
Dr. Shashwata Bhattacharjee, a professor of Kaunia College talked on the challenge to establish identities and cultures of the marginal and excluded communities on the second day of the conventions. He reflected on how culture is related with life, struggle and politics. ‘The greatest crisis of our indigenous people is their landlessness. Their culture and language are under threat due to progressive loss of their land,’ said Bhattacharjee. ‘Politics is also deeply connected with cultures and their protection. That our state religion is Islam and state language is Bangla is outcomes of politics that pose threats to other languages and cultures in Bangladesh.’
What needs to be done
Insecurity to life, language and culture considered, the speakers and participants shared their suggestions. For identities of different ethnic communities to be established defining all communities, making them visible and engaging communities in production of accurate statistics on each community was suggested. As the keynote speaker noted although according to the government source the number of the ethnic communities in Bangladesh is 27, we have mapped 110 communities [except those among the Harijans].
Each of these communities has an ethnic identity, belief, language and culture.’ In work on identity, it is important to examine what are defined in laws, its relevance and what more needs to be done. This will assist each community in their efforts for self-determination, which is very important. Care about languages and cultures is considered to be of great significance. Taking advantage of government, state and state processes (i.e. statistics, laws and safety net program) was suggested by many. Training of government officials was suggested to make them aware about the issues and difficulties of the communities. A national resource center is now under consideration to serve the communities and everyone else with information and guidance about the marginal and excluded communities.
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Philip Gain, Syeda Amirun Nuzhat and Rownok Jahan
Thursday, November 30th, 2017
The writers are executive and research staff of Society for Environment and Human Development (SEHD)
Published in: http://www.dhakacourier.com.bd