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Wednesday, November 16, 2011

[ALOCHONA] Response to the Comments on Bangladesh National Anthem



Response to the Comments on Bangladesh National Anthem

Mohammad Abdullah

I do not repent on what I have written on the National Anthem of Bangladesh. This was not the first time I did so. I have gathered series of negatives of Bishwa-Kobi-Raj-Guru and his legacy which need to be conveyed to the interested people. This is regardless of what you orbachins (guys) say about Bishwa-Kobi-Raj-Guru or me. Now this is a response to a series of individuals who interestingly addressed on the note on the National Anthem of Bangladesh.

Mr. Probir Paul suggested Arabic or Urdu National Anthem. This was not the issue. I did not advocate for any other language other than Bengali for the National Anthem of Bangladesh. I did not play any politics while I expressed fair opinion substantiating with evidences and logistics. Please come to the logistics and causes that you do not prefer. Therefore, wise argument is preferred rather than your whimsical and perverted overthrow of the political ball.

Next in line is the political crusader Mr. Toufique. Could you tell me the definition of Bengali culture? What exactly it is? Independence of war of Bangladesh never took shape through many years of political process with the spirit of Bengali Nationalism. This is absolutely wrong. If Sheikh Mujibur Rahman would have been given power to become the Prime Minister of Pakistan in March 1971 by agreeing with the electoral process by defying Legal Frame-Work Order (LFO) then there would have been no Bangladesh during 1971.

Also there was no need to battle for independence. Pakistan would have been intact with 6-points implemented per people's demand and 11-point in place per students' demand. How the war of independence came all of a sudden while Mujib was vowing to become Prime Minister of Pakistan and he was consistently advocating for the transfer o0f power to the people elected representatives. Mujib strongly asserted on this issue on his Math 7th 1971 speech in front of at least two million people where I was present. During March 1971 the poem of Bishwa-Kobi-Raj-Guru was not adopted as the National Anthem. This was never been documented anywhere unless in your mindset.

Could you show me evidence that Bangladesh was established by March 1971 and then the National Anthem was adopted? Who wrote this kind of history? I am a Bangladeshi by birth, heritage, by descent, and by blood I possess Hindu tradition but became a convert with my ancestors for which I have no shame to disclose as nearly many Bangladeshi falls into this category. My family also feels that they possess a high degree of Aryan tradition and possibly over two thousand years ago came from modern central India. It was the time when caste system was taking shape.

My forefathers were warrior class and, thus, belonged to Kshatriya or Kaisthya or second caste below Brahmins. My forefather was converted to Islam shortly after Ikhtiyar Mohammad Bakhtiyar Khilji conquered Bengal in 1204. My ancesters joined his army and marched toward Assam expedition sometime around 1210. Later my ancestors served several administrations and served as court members during the days of Sultans of Bengal. When my ancestors were involved in these professions at that time the forefather of Bishwa-Kobi-Raj-Guru was in the cradle of civilization.

My ancestors recollect once Kritwibash Ojha (translater of Ramayan to Bengali) was their neighbor circa 1399. For the first generation educated people in modern Bangladesh is problematic. These creatures do not understand their past history or heritage but keep jumping on newly envisioned theories and baseless or artificial celebrations. Indeed National Anthem reflects culture and tradition of a nation. But what is Bengali culture by any standard? Is there any meter-stick to measure such a standard? The neo-learners need still miles to go to reach maturity. During the Pakistani era the people of Bangladesh began to get education at a mass scale. See the demographic changes since 1947.

Bengali speaking Muslims oppressed for centuries came forward and began to receive education. This was the beginning of the first generation education. Only two known Muslims had Western higher education before 1947 and they were late Dr. Mohammad Qudrat-e-Khuda (Chemist) and his close relative Dr. Mohammad Hedayetullah (Botanist). After 1947 both served the same organization until mid 1960s. The rest Western higher educated people are seen only after 1947. Backward Muslims of modern Bangladesh became advanced creatures only after 1947. They came out of suppression then. Now what Bengali culture is reflected in these majority backward and suppressed people?

The next contender is Mr. Anwar from Bangladesh. Indeed a Swiss is never been a German, not even hyphenated. The hyphenated nationality is obscure. Where did you find such a definition of being German? The Swiss people were never German at any given cross-section of chronological history. Similarly Austrians were never been German. Let me give the difference among these nations. Orissa or Assam is a sort of neighbor of Bangladesh. Their language is a sort of cousin to Bengali language. That is why these languages are easily understood and one can communicate with each other without problem.

Furthermore, when Mujib landed at the Delhi Palam Airport then the running commentary was given by a person from Orissa named Jatin Das. He was also the Oriyya language news reader from Aakah Baani. Again extending example further, once upon a time Voice of America had a Bengali news reader by the name Ronen Paine (or Payne). He was from Orissa and easily read news in Bengali for global listeners. Another piece of information for the dear readers: Nawab Sirajuddowla brought the district of Medinipore under Bengal administration as a SUBA from Orissa. Since then Medinipore became part of undivided Bengal and remained under West Bengal today. As a bargaining point, Tagore does not belong to all of us. Tagore never accounted for the Eastern part of the Bengali speaking land. His dictionary had no room for Chittagong, Noakhali, Faridpur, Sylhet, etc. places.

The next revered scholar in line is Mr. Khairul Tipu. He has addressed me as Mr. Mullah Abdullah. Indeed I have no Mullah prefix in my name, unfortunately. Where did you get this prefix for me? Who has authorized you to distort my name? Please do not distort my parents given sacred name. Did you get any smell of Mullaism in my presentation? Could you site exact text as where I noted Mullaism? Now for your bona fide "Bangalitto (not Bangalittwo per your prescription)" let me tell you the "Mullah" is not spelled this way in Arabic or Persian.

Once I had argument with some ultra-secular fellow at NFB and came to the conclusion that it spells as MULLA because of Arabic or Persian mim-lam-alif. There is no "h" in it per Arabic and Persina prescription. By the time you'll read this portion, you must have crossed the segment written for Mr. Toufique wherein I have summarized my ancestry. Indeed my family members learnt both Persian and Arabic quite fluently for centuries. The most recent fluent person for these two languages was my great grandfather who served the British Secretariat in Calcutta called Writers Building and elsewhere in British India until 1922. He used to translate Persian documents into English and Bengali. Of course he earned the scholarly title and his colleagues and friends besides relatives used to address him with due respect. Indeed he was older than Bishwa-Kobi-Raj-Guru and died in 1931 at a matured age. The then British administrative members had some special respect for him.

Also my grandfather was the Chief Railway Mechanical Engineer for Bengal Railway and later became supervisor of All India Railiway in 1911. In those days there was no official Engineering degree. He was trained in Kanchrapara Workshop by the British Mr. Campbell and installed as the native Engineer with title circa 1896. Eventually he was succeeded by the British educated Abdul Barry Malik in 1933. He was the elder brother of Dr. Abdul Motaleb Malik commonly known as Dalal (or Tthyata) Malik, the Pakistani Governor of the then East Pakistan.

If Mr. Khairul Tipu has gone my previous pieces on Bishwa-Kobi-Raj-Guru at NFB forum then would find how much appreciation I have for him for the creation of Bengali literature. Regarding your suspicion let me write the spelling of Banglittwo exclusively for you as you are having great Banglittwo. Indeed the spelling is not "Bangalitto." You know so much Bengali but I take courage to correct it and feel sorry for that. You must know that in Bengali language there are two "ba" or "b" sounds. One of them is used for "wo" or "w" indeed. Now go and ponder about my logic. Bishwa-Kobi-Raj-Guru is so brilliant in writing 400+ short stories that his no short story except for a dozen or so do not go nearer to those limited number created by Guy Maupassant.

Remember Guy Maupassant died in 1893 when his work was available to the Kobi-Raj-Guru to absorb and surpass in number without quality. Tell me how about the rest 300+ short stories of Kobi-Raj-Guru. Why the readers do not incline for them at all? The quality is a serious problem for this Kobi-Raj-Guru. To become a critique one does not need to be a parallel in volume to the hoist. Was Mohit Lal Mojumdar equal in volume to Bishwa-Kobi-Raj-Guru? How do you digest his criticism? Some how Kobi-Raj-Guru managed the number to exceed Guy Maupassant but without unfortunate quality except of those dozen only. Indeed Kazi Nazrul Islam was born outside Bangladesh. But the people of Bangladesh accepted him as the National Poet of the country without any opposition.

If all these are true then why this national poet is buried at the University of Dhaka Mosque graveyard? What kind of shame is this, Mr. Khairul Tipu? Is Bishwa-Kobi-Raj-Guru associated with Bangladesh like Kazi Nazrul Islam? What we had (or have) with Bishwa-Kobi-Raj-Guru? Did he have any passion for modern Bangladesh? Did he support the creation of the University of Dacca? How this enemy of Bangladesh becomes an associated person like Kazi Nazrul Islam? Further Nazrul's frist wife was from Dacca. His second wife was from Comilla. Are these two persons in the same boat? In what way they could be in the same boat? Please define and then find your logic in a better way to wrestle.

The last person in this response is Mr. Nilanjan Bhattacharya. You seem to have much intelligent derogatory presentation. I appreciate your coining sentences and logistics. No Mr Nilanjan Bhattacharya, the people those who resided in 1971 in Bangladesh they were Bangladeshis. More accurately Mujib Administration gave a profile of citizenship of Bangladesh. This was adequate to define citizenship as it was not a concern for the citizens. Please get to the point as I have nothing to do with the voluminous creation of Kobi-Raj-Guru. The bottom line is that the so-called national anthem coined by Kobi-Raj-Guru needs to be abolished permanently.

The people of Bangladesh may not wipe him out as numerous writers and poets are alive in the society not only from Bengali language but from other languages. Could you discard the logistics that are presented about either the national Anthem or the Bishwa-Kobi-Raj-Guru? This mischievous character is the enemy of modern Bangladesh and its people, unfortunately majority is Muslim. Again Mr. Nilajan Bhattacharya, do not skew from the mean path with your concern for policemanship on Kobi-Raj-Guru's songs. This is not the subject here at all.

In general, twisting is a character of your names. For further information, Bishwa-Kobi-Raj-Guru did not use or write anything in Kolkata Bangla. More precisely he used the language of Nadia-Shantipur-Krishnanagar areas. In other words, needless to say, he has often used Bolpurian (of Bolpur) language. Are you familiar with the variation of accents and languages of various domains of the Bengali speaking lands?

Remember the Kolkata Bangal is actually original 24 Parganas accent as Calcutta originally was produced from the land piece of Sher-Shah's 24 Parganas. Do you know that Sher Shah used 24 Parganas to initiate Grand Trunk Road (G.T. Road) in 1542 from Howrah to Punjab where 24 Parganas became the background layer on the Eastern shore of Bhagirathi? Later British built the Howrah Bridge in the same site which Sher Shah used often. You may make other fellow compatriots fools but you are in a wrong hand to explain me with you Kolkata Bangla. Always the spelling is not like "kuzhwatika" but situations are often more complex, if facts are not properly known.
http://bangladesh-web.com/view.php?hidDate...000000000102199



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Re: [ALOCHONA] RE: Background of 'Amar Sonar Bangla'



Response to the Comments on Bangladesh National Anthem

Mohammad Abdullah

I do not repent on what I have written on the National Anthem of Bangladesh. This was not the first time I did so. I have gathered series of negatives of Bishwa-Kobi-Raj-Guru and his legacy which need to be conveyed to the interested people. This is regardless of what you orbachins (guys) say about Bishwa-Kobi-Raj-Guru or me. Now this is a response to a series of individuals who interestingly addressed on the note on the National Anthem of Bangladesh.

Mr. Probir Paul suggested Arabic or Urdu National Anthem. This was not the issue. I did not advocate for any other language other than Bengali for the National Anthem of Bangladesh. I did not play any politics while I expressed fair opinion substantiating with evidences and logistics. Please come to the logistics and causes that you do not prefer. Therefore, wise argument is preferred rather than your whimsical and perverted overthrow of the political ball.

Next in line is the political crusader Mr. Toufique. Could you tell me the definition of Bengali culture? What exactly it is? Independence of war of Bangladesh never took shape through many years of political process with the spirit of Bengali Nationalism. This is absolutely wrong. If Sheikh Mujibur Rahman would have been given power to become the Prime Minister of Pakistan in March 1971 by agreeing with the electoral process by defying Legal Frame-Work Order (LFO) then there would have been no Bangladesh during 1971.

Also there was no need to battle for independence. Pakistan would have been intact with 6-points implemented per people's demand and 11-point in place per students' demand. How the war of independence came all of a sudden while Mujib was vowing to become Prime Minister of Pakistan and he was consistently advocating for the transfer o0f power to the people elected representatives. Mujib strongly asserted on this issue on his Math 7th 1971 speech in front of at least two million people where I was present. During March 1971 the poem of Bishwa-Kobi-Raj-Guru was not adopted as the National Anthem. This was never been documented anywhere unless in your mindset.

Could you show me evidence that Bangladesh was established by March 1971 and then the National Anthem was adopted? Who wrote this kind of history? I am a Bangladeshi by birth, heritage, by descent, and by blood I possess Hindu tradition but became a convert with my ancestors for which I have no shame to disclose as nearly many Bangladeshi falls into this category. My family also feels that they possess a high degree of Aryan tradition and possibly over two thousand years ago came from modern central India. It was the time when caste system was taking shape.

My forefathers were warrior class and, thus, belonged to Kshatriya or Kaisthya or second caste below Brahmins. My forefather was converted to Islam shortly after Ikhtiyar Mohammad Bakhtiyar Khilji conquered Bengal in 1204. My ancesters joined his army and marched toward Assam expedition sometime around 1210. Later my ancestors served several administrations and served as court members during the days of Sultans of Bengal. When my ancestors were involved in these professions at that time the forefather of Bishwa-Kobi-Raj-Guru was in the cradle of civilization.

My ancestors recollect once Kritwibash Ojha (translater of Ramayan to Bengali) was their neighbor circa 1399. For the first generation educated people in modern Bangladesh is problematic. These creatures do not understand their past history or heritage but keep jumping on newly envisioned theories and baseless or artificial celebrations. Indeed National Anthem reflects culture and tradition of a nation. But what is Bengali culture by any standard? Is there any meter-stick to measure such a standard? The neo-learners need still miles to go to reach maturity. During the Pakistani era the people of Bangladesh began to get education at a mass scale. See the demographic changes since 1947.

Bengali speaking Muslims oppressed for centuries came forward and began to receive education. This was the beginning of the first generation education. Only two known Muslims had Western higher education before 1947 and they were late Dr. Mohammad Qudrat-e-Khuda (Chemist) and his close relative Dr. Mohammad Hedayetullah (Botanist). After 1947 both served the same organization until mid 1960s. The rest Western higher educated people are seen only after 1947. Backward Muslims of modern Bangladesh became advanced creatures only after 1947. They came out of suppression then. Now what Bengali culture is reflected in these majority backward and suppressed people?

The next contender is Mr. Anwar from Bangladesh. Indeed a Swiss is never been a German, not even hyphenated. The hyphenated nationality is obscure. Where did you find such a definition of being German? The Swiss people were never German at any given cross-section of chronological history. Similarly Austrians were never been German. Let me give the difference among these nations. Orissa or Assam is a sort of neighbor of Bangladesh. Their language is a sort of cousin to Bengali language. That is why these languages are easily understood and one can communicate with each other without problem.

Furthermore, when Mujib landed at the Delhi Palam Airport then the running commentary was given by a person from Orissa named Jatin Das. He was also the Oriyya language news reader from Aakah Baani. Again extending example further, once upon a time Voice of America had a Bengali news reader by the name Ronen Paine (or Payne). He was from Orissa and easily read news in Bengali for global listeners. Another piece of information for the dear readers: Nawab Sirajuddowla brought the district of Medinipore under Bengal administration as a SUBA from Orissa. Since then Medinipore became part of undivided Bengal and remained under West Bengal today. As a bargaining point, Tagore does not belong to all of us. Tagore never accounted for the Eastern part of the Bengali speaking land. His dictionary had no room for Chittagong, Noakhali, Faridpur, Sylhet, etc. places.

The next revered scholar in line is Mr. Khairul Tipu. He has addressed me as Mr. Mullah Abdullah. Indeed I have no Mullah prefix in my name, unfortunately. Where did you get this prefix for me? Who has authorized you to distort my name? Please do not distort my parents given sacred name. Did you get any smell of Mullaism in my presentation? Could you site exact text as where I noted Mullaism? Now for your bona fide "Bangalitto (not Bangalittwo per your prescription)" let me tell you the "Mullah" is not spelled this way in Arabic or Persian.

Once I had argument with some ultra-secular fellow at NFB and came to the conclusion that it spells as MULLA because of Arabic or Persian mim-lam-alif. There is no "h" in it per Arabic and Persina prescription. By the time you'll read this portion, you must have crossed the segment written for Mr. Toufique wherein I have summarized my ancestry. Indeed my family members learnt both Persian and Arabic quite fluently for centuries. The most recent fluent person for these two languages was my great grandfather who served the British Secretariat in Calcutta called Writers Building and elsewhere in British India until 1922. He used to translate Persian documents into English and Bengali. Of course he earned the scholarly title and his colleagues and friends besides relatives used to address him with due respect. Indeed he was older than Bishwa-Kobi-Raj-Guru and died in 1931 at a matured age. The then British administrative members had some special respect for him.

Also my grandfather was the Chief Railway Mechanical Engineer for Bengal Railway and later became supervisor of All India Railiway in 1911. In those days there was no official Engineering degree. He was trained in Kanchrapara Workshop by the British Mr. Campbell and installed as the native Engineer with title circa 1896. Eventually he was succeeded by the British educated Abdul Barry Malik in 1933. He was the elder brother of Dr. Abdul Motaleb Malik commonly known as Dalal (or Tthyata) Malik, the Pakistani Governor of the then East Pakistan.

If Mr. Khairul Tipu has gone my previous pieces on Bishwa-Kobi-Raj-Guru at NFB forum then would find how much appreciation I have for him for the creation of Bengali literature. Regarding your suspicion let me write the spelling of Banglittwo exclusively for you as you are having great Banglittwo. Indeed the spelling is not "Bangalitto." You know so much Bengali but I take courage to correct it and feel sorry for that. You must know that in Bengali language there are two "ba" or "b" sounds. One of them is used for "wo" or "w" indeed. Now go and ponder about my logic. Bishwa-Kobi-Raj-Guru is so brilliant in writing 400+ short stories that his no short story except for a dozen or so do not go nearer to those limited number created by Guy Maupassant.

Remember Guy Maupassant died in 1893 when his work was available to the Kobi-Raj-Guru to absorb and surpass in number without quality. Tell me how about the rest 300+ short stories of Kobi-Raj-Guru. Why the readers do not incline for them at all? The quality is a serious problem for this Kobi-Raj-Guru. To become a critique one does not need to be a parallel in volume to the hoist. Was Mohit Lal Mojumdar equal in volume to Bishwa-Kobi-Raj-Guru? How do you digest his criticism? Some how Kobi-Raj-Guru managed the number to exceed Guy Maupassant but without unfortunate quality except of those dozen only. Indeed Kazi Nazrul Islam was born outside Bangladesh. But the people of Bangladesh accepted him as the National Poet of the country without any opposition.

If all these are true then why this national poet is buried at the University of Dhaka Mosque graveyard? What kind of shame is this, Mr. Khairul Tipu? Is Bishwa-Kobi-Raj-Guru associated with Bangladesh like Kazi Nazrul Islam? What we had (or have) with Bishwa-Kobi-Raj-Guru? Did he have any passion for modern Bangladesh? Did he support the creation of the University of Dacca? How this enemy of Bangladesh becomes an associated person like Kazi Nazrul Islam? Further Nazrul's frist wife was from Dacca. His second wife was from Comilla. Are these two persons in the same boat? In what way they could be in the same boat? Please define and then find your logic in a better way to wrestle.

The last person in this response is Mr. Nilanjan Bhattacharya. You seem to have much intelligent derogatory presentation. I appreciate your coining sentences and logistics. No Mr Nilanjan Bhattacharya, the people those who resided in 1971 in Bangladesh they were Bangladeshis. More accurately Mujib Administration gave a profile of citizenship of Bangladesh. This was adequate to define citizenship as it was not a concern for the citizens. Please get to the point as I have nothing to do with the voluminous creation of Kobi-Raj-Guru. The bottom line is that the so-called national anthem coined by Kobi-Raj-Guru needs to be abolished permanently.

The people of Bangladesh may not wipe him out as numerous writers and poets are alive in the society not only from Bengali language but from other languages. Could you discard the logistics that are presented about either the national Anthem or the Bishwa-Kobi-Raj-Guru? This mischievous character is the enemy of modern Bangladesh and its people, unfortunately majority is Muslim. Again Mr. Nilajan Bhattacharya, do not skew from the mean path with your concern for policemanship on Kobi-Raj-Guru's songs. This is not the subject here at all.

In general, twisting is a character of your names. For further information, Bishwa-Kobi-Raj-Guru did not use or write anything in Kolkata Bangla. More precisely he used the language of Nadia-Shantipur-Krishnanagar areas. In other words, needless to say, he has often used Bolpurian (of Bolpur) language. Are you familiar with the variation of accents and languages of various domains of the Bengali speaking lands?

Remember the Kolkata Bangal is actually original 24 Parganas accent as Calcutta originally was produced from the land piece of Sher-Shah's 24 Parganas. Do you know that Sher Shah used 24 Parganas to initiate Grand Trunk Road (G.T. Road) in 1542 from Howrah to Punjab where 24 Parganas became the background layer on the Eastern shore of Bhagirathi? Later British built the Howrah Bridge in the same site which Sher Shah used often. You may make other fellow compatriots fools but you are in a wrong hand to explain me with you Kolkata Bangla. Always the spelling is not like "kuzhwatika" but situations are often more complex, if facts are not properly known.
http://bangladesh-web.com/view.php?hidDate...000000000102199

On Tue, Nov 15, 2011 at 10:36 AM, Isha Khan <bdmailer@gmail.com> wrote:
Bangladesh National Anthem

Mohammad Abdullah, U.S.A.

Most recently revered contributor Mr. Mohammad Gani has given an interesting songkshipto biboron (brief) about the National Anthem of Bangladesh. Anyone will be carried away emotionally with the National Anthem. Why not? National Anthem is a sort of national pride. Thus, any Bangladeshi will be udbuddho (encouraged) with the National Anthem as what we have today. This is because of the potovumi (introduction) of the National Anthem.

The National Anthem of Bangladesh is written by a diehard Hindu inward but having a visible innocent feature outside. This Hindu is known as Rabindranath Tagore, the infamous Hindu Samrat (King) Bishwa-Kobi-Raj-Guru and the member of the great Brahma Samaj. Mr. Gani expressed his innocence about how this song became the National Anthem. Like Mr. Gani many Bangladeshis are facing this surprise on a day-to-day basis.

This song was used intermittently during 1971 without knowing whether it will be the National Anthem of Bangladesh as Bangladesh then was up in the air. In fact, there was no Swadhin Bangla Betar Kendro on March 26, 1971 as Mr. Gani noted. Fabricated dates are available like dime a dozen by the emotional scribbler. This name of the radio center was not heard until at a later time in May 1971 as a regular channel.

Until then the clandestine radio center was discrete and arbitrary names were used from various corners as the center was broadcasting in short wave as well as medium wave using irregular operational times. When regular program started twice a day (once in the morning and once in the evening) without definite timing it appeared that such a radio center was unstable but continued until achieving Victory Day on December 16, 1971. Thereafter this radio center continued until Su-Sree Tajuddin Aamed gang came back from Mujibnagar by the Indian Airlines' propelled twin-engine Fokker Friendship on December 22, 1971.

The then Dacca radio center was kept off the air since December 18, 1971 until further order from the puppet of India Su-Sree Tajuddin Aamed issuing from Mujibnagar through the Aakash Baani. During 1971 the Swadhi Bangla Betar Kendro used play a song at the beginning of each program in the morning and in the evening. This song was taken from the film named JOY BANGLA sang by a group of the then singers and recorded in early 1970. During 1972 this film was released but did not attract viewers.

Many individuals noted that this film was released during 1971 but the viewers of Dacca missed it. Many distinguished people noted this song belonged to the leftist corner as it propagated equality. Though the underlying concept of this film was great but did not attract public at all except for the song during 1971 through the Swadhin Bangla Betar Kendro. Any way, one can see how we pay tribute to a well thought film.

Let us examine the prescribed posthumous certificate to Bishwa-Kobi-Raj-Guru given by Mr. Gani. Of course he has described Kobi-Raj-Guru as a superb patriot as if he liked Bengal and Bengali-speaking people. This Kobi-Raj-Guru favored Hindi as the official language of liberated undivided Hindustan or India in 1936 when he met Hinduder miniaturized Debota Mohandas Karamchand Gandhi. His meeting with Gandhi did not hesitate to bow down to the scoundrel bastardized language known as HINDI.

Well, Gandhi had Gujrati as the mother tongue but favored Hindi as the Hindu majority dominated post-independent India. This poet laureate was a great chamcha not only of the British but also to the Western Regional Hindu leaders of the then British India. He had passion for Gokhle, Balgangadhar Tilak, M. K. Gandhi, dead Shivaji, dead Shambhuji, and many other non-Bengali-speaking Hindus. Subhas Bose or Sher-e-Bangla Fazlul Huq was no leader for him.

Concurrently he had no value of M. A. Jinnah while belonging to Congress party (i.e., until 1929) or Congress believer Abul Kalam Azad. Bishwa Kobindranth accepted M. K. Gandhi, Moti Lal Nehru, and Jawarher Lal Nehru as the only leader of British India as he maintained liaisons with them. Of course he had no room for one-third non-Hindus of the same soil. His patriotism extends to the puppet philosophy toward the British and, thus, coined novels like Ghorey Bairey posing controversial characters of the freedom fighters. Any reader would be in a dilemma for a while.

Such controversy indicates that he was a confusing character until his death in 1941 whether freedom could be achieved from the British. He would be the first British loving person on the soil if measured by the patriotic scale based on chronological history of that time.

If Bishwa-Kobi-Raj-Guru had true love for united Bengal then he would act directly for the unity. Does he have any example of such an act? Did he talk against the British rule or did he point out what British were doing wrong to the people of the soil? Rather he enjoyed KNIGHT profoundly using a jacket loose enough to give up easily. He said that he gave this up KNIGHT tile after the Jalianwalabagh killing but his books published after that date were seen with SIR title in front of Rabindranath Tagore.

This is the hypocrisy that is visible publicly. In disguise he used it but publicly he gave up as utterance only. This means he preferred to use the tile but felt ashamed at given times. In his mind he had dual character of hypocrisy and became one of the greatest hypocrites of the twentieth century.

At one hand he was a great Bengali language lover and on another hand he used to advocate Hindi language surrounding him as well as on the Bengali-speaking lands. He did not see anything wrong in that. Will Bangladeshis like Hindi environment in Bangladesh? Seeing or watching Hindi films are not the same as visualizing Hindi environment around the Bangladeshis. He never wanted or advocated for the Bengali-speaking land as a single entity or as a single independent nation. He had no Bengali nationalism in his dictionary. He understood chamchagiri of the non-Bengali speaking Hindu Congress leaders. He echoed with them by hook or by crook.

This poet laureate had never supported freedom struggle from the British. He was rather a sarcastic critique and never documented such utterances to individuals in public. He expressed doubt to achieve freedom from the British. He was fascinated by the supremacy of the British and paid tribute to the British Raj. He exploited poor Muslim peasants of Kushtia and Pabna (former districts) and enhanced estate revenue by three-fold. His MAHARSHI father was very happy seeing child's success with the Money-Collection-Box. Maharshi had boundless joy for this success.

This laureate was very much after penny collection so that his pocket remains warm for years (generations) to come. There is no record that shows humanity from him for the Muslim peasants of those two districts. He was the blood-sucker ZAMINDAR BABU served as a butcher during under the British shelter.

That is why he preferred British Raj to exist. Further he paid money to the poor Muslim peasants to collect the works of LALAN SHAH (FAKIR). His rampant search for Lalan's work was marvelous. Later Kobi-Raj-Guru colored those and published as his original work. No one realizes such work whether originated from Lalan or Kobi-Raj-Guru. Of course this success goes as his credit.

After Sheiklh Mujibur Rahman came back from the Pakistani custody he captured the Premiership position from Su-Sree Tajuddin Aamed. Shortly after installing his cabinet by putting Abu Sayed Chowdhury in the President's chair on January 12, 1971 Mujib got engaged in choosing NATIONAL ANTHEM. He set a drama for about couple of days in the media to choose the National Anthem.

This was only a show. On the eventual day in mid-January 1972 he declared unilaterally Bishwa-Kobi-Raj-Guru's song as the National Anthem of Bangladesh. On the same day Aakash Baani proclaimed joy with Bishwa-Kobi-Raj-Guru stating single writer laureate for two countries. There was no voting or selection or election process. Briefly many leaders named Dwijendralal Roy's song. Before debate started Mujib hurriedly adopted his desired national anthem per pre-cooked prescription from his Guru in New Delhi. This is the way present National Anthem was adopted or chosen.

Mr. Gani recapped Mujib's 160 seats and Bhutto's 81 seats and portrayed Mujib party had the electoral victory. This misunderstanding still exists as Mujib and his diehard followers never clarified the impact of the LEGAL FRAME-WORK ORDER (LFO) of Yahya Khan coined by Punjabi bottle-khor Justice A. R. Cornelius. Even today the people of Bangladesh understand that Mujib was the absolute winner in the Pakistani National Assembly which is completely untrue per Legal Frame-work Order as Mujib signed and agreed to the content of this document.

Mujib was never been a leading or majority party leader in the Pakistan National Assembly per the result of the December 7th 1970 election. He became a Provincial majority leader just like Zulfiqar Ali Bhutto in Punjab and Sindh. Mujib never had the mandate to frame the constitution of Pakistan. Neither had he earned to establish 6-point formula of AL and 11-point formula of the students.

Mujib remained as good leader as Bhutto having deficiency of earning majority in another province of Pakistan which Bhutto had. If Mujib would have not signed Legal Frame-Work Order then he was not eligible to participate in the election. By introducing that LFO Mujib was trapped and made a scapegoat of the election result. He was fooled enough by Yahya gang which Mujib overlooked as his advisors remained stupid in actions. One such advisor is still alive and known a famous guy by the name Kamal Hossain. This tout leader knows everything about Mujib's role during 1970 through 1975. He must be arrested immediately and quizzed for the sake of developing true history of Bangladesh. This quizzing process will eliminate any ambiguity that exists in the Bangladeshi political playground.

Overall we have a taste of freedom and independence since 1947. The freedom in Bangladesh is a total freedom as a nation. This is indeed a great achievement for us which the Indians don't have at all except for their Hinduism as a unity vehicle despite caste system. The fragile Indians were never been united in the history of mankind.

Coming back to the National Anthem I must note that this song is hardly remembered or used by the Bangladeshis as nearly everyone breaks the tongue to get to the pronunciation. The language used in fabricating this song is not used by us in any corner of Bangladesh. This sort of language is Hindu Audhyushito (washed by Hindus) and dominated by them. It is hard for Bangladeshis to comprehend the meaning of this song too. Common people of Bangladesh do not remember such a song.

This is very impractical for a nation of 150 million people. I doubt whether any President or Prime Minister of Bangladesh could recite first ten lines of this song which is the National Anthem. This kind of foolish song needs to be abolished as the National Anthem. It must be written by a Bangladeshi.

Such a song must not be imported from another country. We should have our own for the soil and the people as we use our language on a day-to-day basis in our news item, song, natak (drama), speech, verbal program, etc. in the media like newspapers, TV channels, Radio, etc.

Today Bangladesh has many talents and they can fabricate more popular songs as they demonstrate regularly in many cultural events both at home and in abroad. Bangladesh must delete an obsolete imported song and adopt a new song as the National Anthem. Biushwa-Kobi-Raj-Guru is not the National Poet of Bangladesh. He is not even National Poet of India. Everyone in the sub-continent understands this poet laureate as a controversial character. If the song is produced by a Bangladeshi only then the song will be an own product. Pride will be achieved this way for the Bangladeshi nation and not by using a borrowed song from the Indian Bishwa-Kobi-Raj-Guru.

Bishwa-Kobi-Raj-Guru opposed the creation of the University of Dacca during 1910 through 1920 and echoed with Ashutosh Mukerjee. Had Kobi-Raj-Guru believed in united Bengal then how could he differentiate one part of Bengal versus another part of the same Bengal? Didn't he differentiate between Eastern Bengal and Western Bengal in those days and took side with Western Bengal in the name of Hindu supremacy and believed in subduing Muslims of Eastern Bengal? Do we need to evaluate further his hypocrisy? The major problem is that present young Bangladeshis do not know the history perfectly of this scoundrel laureate. If little was known then Mr. Gani could avert singing about Bishwa-Kobi-Raj-Guru. I urge Mr. Gani to go through the communal act of 1935 and see his role in that. I suppose more worms will come out if the can is properly adjudged.

Finally, I would like to ask Mr. Gani if a Swiss speaks German does that mean the Swiss can be called a German. Similarly if an Austrian speaks German then would that Austrian be called as a German? Similarly if an Indian speaks or writes or cultures Bengali language deeply should that person be called as Bangladeshi? I hope Mr. Gani will comprehend the difference and stop dreaming about united Bengal. If united Bengal comes as a wave let it come from the Indian secessionists. Let them realize the meaning of freedom. Only then such a welcome would be meaningful.

http://bangladesh-web.com/view.php?hidDate...000000000101848


On Mon, Nov 14, 2011 at 11:13 AM, Isha Khan <bdmailer@gmail.com> wrote:
Factual Perspective on Sonar Bangla

Mohammad Abdullah ,U.S.A.

I thank both Mr. Abid Bahar (Canada) and Mr. Saleh Ahmad (Bangladesh) for their deliveries at NFB concerning the present National Anthem of Bangladesh. I would add further information to their notes. Their observations and perspectives are highly valued.

Regarding Bengali culture, let us get back for a moment to Sarat Chandra Chatterjee. In his wonderful writing we found "Bangalee Chhelera Musholmaan Chheleyder Sathey Khelchhey …football(?).. " What does "Bangalee Chheley" or "Musholmaan Chheley" mean while the game was going on presumably in the Hooghly Mohsin College playground? There must be a clear distinction between the two groups that Sarat Chandra Chatterjee observed. This infamous writing is very famous to the Hindus, in particular. Of course there are some blind supporters of this infamous text and those who are the Bengali-speaking Muslims. Sarat Chatterjee has defined the Bengali culture in this way.

Further he has written: "…….. Nerhrey Holey Ki Hobey, Ra(n)dhey Valo …." From where Nerhey came in Sarat Chatterjee's text? We know clearly that Sarat Chatterjee coined GAFOOR wherein he enjoyed the hearts of the Muslim readers. This is how diehard Hindus had observed the Muslims though both speak the same language. The irony is that a Hindu eats "Hindu Mangsho" while a Muslim eats "Gosto (or Gos-t)" or simply "Gosh." The difference remains between the PANI and the JOL.

In the same way if one observes Bishwa Kobi-Raj-Guru's writing the same trickery will be visible. Rahamat Kabuliwala is a murderer, a character of a Muslim. Is this true that each Afghan Pathan is a murderer? As we know from the history, Emperor Asoka captured power by superseding his brother almost the same way nearly two thousand years later as Aurangazeb. The same Emperor was involved in mass killing from day one in the throne. Ultimately circa 262 B.C. he wanted Kalinga (present Orissa and adjoining southern areas) by hook or by crook.

The battle did cost him a total of nearly 40,000 lives. This number is similar to that of nearly 1800 years later Babur observed in Panipath. After that Babur was dismayed with battles but he had to take cannons again when Sangram Singh and a few other miniaturized Hindu and Muslim opponents did not leave him in peace. Seeing the dead bodies Asoka was very much disheartened and ultimately changed the religion to find peace. In the human history killing is a normal observation regardless of religious bias of the leader.

Bishwa Kobi-Raj-Guru ignored such historical facts but decided to portray a Muslim character as a murderer. This mean writer also enjoyed the hearts of the Hindus and Muslims alike regarding Rahamat Kabuliwala as the loving father and heart-breaking affection for a daughter. This baloney logic is no where nearer to viewing Rahamat as a murderer.

No one finds Muslim characters in the massive production machine of Bishwa Kobi-Raj-Guru except for Rahamat and in Musholmaani Didi. A Hindu pronounces Musolmaan as Musholmaan as found in Oi-ishlamic instead of Islamic. Bishwa Kobi-Raj-Guru had the same problem and deliberately ignored 57% Bengali-speaking Muslims. No wonder that the Bengali-speaking land was eventually divided. Such a scoundrel laureate was one of the responsible fellows for the partition because of his Hindu-oriented role being a member of the Brahma Samaj.

If he had any sense of humanity as a laureate then he would not have pursued to stop establishing the University in Dacca. Ashutosh Mukerjee initially opposed with his lawyer group members. His main instrumental was infamous communal Jadu Nath Sarkar. In order to strengthen the team against the establishment of the University in Dacca these communal despots gathered to include Bishwa-Kobi-Raj-Guru.

The amazing thing is this laureate Bishwa-Kobi-Raj-Guru accepted such an invitation and worked against the establishment of the University to be located in Dacca. As a trade Bishwa-Kobi-Raj-Guru tried to install his son-in-law (husband of Myra Devi) Mr. Gangopadhaya (of Barisal origin; 1889 - 1956) as a Faculty member in Soil Science (basically Soil Chemistry and Geology) at the University of Calcutta. This 21-year old son-in-law had a Bachelor's degree then from the University of Illinois at Urbana-Champaign.

Somehow hiring committee did not approve a Bachelor's holder to be a Faculty at the University of Calcutta. Even then Bishwa-Kobi-Raj-Guru continued tuning his focus on damaging the approval of the new University. At that time he was already a Nobel Laureate.

This shameless laureate fought shoulder to shoulder with the management by shaking hands with the communal group members of the University of Calcutta as well as the lawyers of the Calcutta Court. HOW MANY BANGLADESHIS ARE PROUD OF THE UNIVERSITY OF DACCA? These sons of the soil must speak loudly that they are the products of that institution. HOW MANY BANGLADESHIS KNOW THAT Bishwa-Kobi-Raj-Guru OPPOSED THE ESTABLISHMENT OF THE SAME UNIVERSITY BETWEEN 1910 AND 1920?

Why the Bangladeshis need to honor such a scoundrel laureate? If there was no University in Dacca then the entire population would face a situation like Nepal or Bhutan or Afghanistan. What was the prime reason for Bishwa-Kobi-Raj-Guru to oppose this University? Do we have answer? Indeed Bishwa-Kobi-Raj-Guru was communally motivated

Evidence shows that when Chandrasekhar Venkat Raman died in 1970, at that time no scholarly people attended his funeral. Almost every Indian knew this despotic character as a great CHEAT of the science and technology arena. Poor Krishnan ultimately died as a madcap. If Raman could be honored in this way in India then why Bangladeshis are hesitant to abolish a communal laureate from the political and literal playground pf Bangladesh? A bill must be taken by the Parliament to approve the change of the National Anthem of Bangladesh.

A Bangladeshi must be the writer of such a National Anthem that nation can sing better without breaking tongue. Furthermore, the compatriots will not have to come across a communal any more. The nation will look perfect as filled with Bangladeshi citizens.

Finally, Bishwa Kobi-Raj-Guru had no connection with Bangladesh before 1947 and after 1947. His no family member or relatives belong to Bangladesh. His son-in-law was a British citizen and died there. His situation is not the same as Kazi Nazrul Islam. Again, Bishwa Kobi-Raj-Guru is not the National Poet of Bangladesh. Such a laureate has no room in India as well as a National Poet.

The prime reason for that he regarded as a scoundrel tout writer who had no fame in any branch of literature. Name any branch – he has touched, but never acquired championship. He has no parallel work compared to the champions in other languages. He was a mere reproducer and copier of old works of some less known people such as Lalan Fakir. He also stole many concepts from the Persian literature beside English competitors. Why Bangladeshis need to bother about such a stupid garbage copier? Since his ashes were thrown in Bhagirathi then we need to throw his legacies in the Bay of Bengal.

Mohammad Abdullah ,U.S.A.
mabdullah51@hotmail.com

http://bangladesh-web.com/view.php?hidDate=2006-04-28&hidType=OPT&hidRecord=0000000000000000103429

On Mon, Oct 31, 2011 at 11:24 AM, Isha Khan <bdmailer@gmail.com> wrote:
Rabindranath Tagore-A Non-Contemporary Politician.

Mohammad Gani (USA)

How do we see Galileo, Newton, Einstein and Tagore as politicians or did they ever engaged, took side or participated in any politics in its real term? Well, their political lives though were not that luminous, the answer is yes and they surely did not come off with flying colors as they did in their other fields of international prides and fames.

For example, Einstein's life was "divided between politics and equations" and most of us knew his politics of nuclear bomb as well as his famous letter to President Franklin Roosevelt. Einstein's political activities started during First World War when he was a professor in Berlin and was sickened by what he saw as waste of human lives, became involved in anti-war demonstration. His post war efforts to prevent nuclear war are also well known. His advocacy of civil disobedience and post war international reconciliation efforts did not make him any popular and actually his politics later were making it difficult for him to visit/enter US, even to give lectures.

His second great cause was Zionism. Though he was Jewish by decent, Einstein rejected the biblical idea of God. However, a growing awareness of anti-Semitism during and after the First World War made him an outspoken supporter of Jewish Community. His "mind's free speech" on his theories also came under attack; an anti-Einstein organization was even set to repudiate and assault him.

At one point, a man was convicted of inciting others to murder Einstein that ended up with $6 (six dollars) fine! In 1933, Hitler came to power and Einstein was in America and decided not to return to Germany. His efforts towards peace achieved little except only few friends. However he was duly recognized in 1952 for his support for Jewish cause and was offered Presidency of Israel. He declined it, perhaps; equations were more important to him, knowing very well that "Politics is for the present but an equation is something for eternity".

Background: The Indian Independence Movement was a series of revolutions empowered by the people of India put forth to battle the British Empire to a complete political independence. It began with many organizations like the "Sepoy Mutiny or Rebellion" of 1857, reaching its climax with Indian National Congress, All India Muslim League, Mahatma Gandhi's Quit India Movement (1942-1945) and Subash Chandra Bose's Indian National Army invasion of British India during World War II and culminating eventually in full freedom on August14/15, 1947.

Kabi Guru Rabindranath Tagore was not deeply or visibly involved in any Party politics but never detached himself from maneuvering actively with current political events either. His political views marked complexities to characterize when he joined "Swadeshi Movement" in 1906 with the Indian National Congress, a Hindu-dominated political organization supported by the Calcutta elite against Lord Curzon. He strongly voiced against the partition of United Bengal and fiercely and forcefully opposed the division of Bengal in his essay published in "Bangadarshan". All India Muslim League supported Lord Curzon for historical reason and voiced against "Swadeshi Movement".

Tagore was uniquely complex in his attitude towards nationalism. He inaugurated the meeting of the Congress party that took place in Calcutta (Kolkata) in 1896 by singing "Bande Mataram" to his own tune. He composed his celebrated piece "Shivaji's Utsav" at that time and was inspired by the Shivaji Festival introduced by Maharashtra's Balgangadhar Tilak. In his many articles like "Sadhana", "Bangadarshan", and "Bharati", he passed many intransigent opinions and views on many contemporary political situations.

In 1925 he stated that British imperialism was not a primary evil but only a political symptom of our social disease. He urged Indians to accept that "there can be no question of blind revolution, but of steady and purposeful education". Such views inevitably enraged many, placing his life in danger.

During his stay in a San Francisco hotel in late 1916, Tagore narrowly escaped an assassination attempt by Indian expatriates; the plot failed only because the would-be assassins fell into an argument. Yet Tagore wrote songs lionizing the Indian Independence Movement and renounced his knighthood in protest against the Jallianwala Bagh massacre in13 April 1919.

Tagore was also the key in resolving a Gandhi-B.R.Ambedkar dispute involving separate electorates for untouchables. Though Tagore wrote for the movement of self-rule, he never supported extreme nationalism or terrorist activities and had disputed admirations for Netaji Subash Chandra Bose as a leader of Indian Independence.

Gandhi and Tagore severely clashed over their totally different attitudes toward political philosophy, culture and science. In January 1934, Bihar was struck by a devastating earthquake that killed thousands of people. Gandhi was then deeply involved in the fight against "untouchability"; and extracted a positive lesson from that tragic event. He argued, "A man like me cannot but believe this earthquake is a divine chastisement sent by God for our sins; in particular the sins of untouchability.

For me there is a vital connection between the Bihar calamity and the untouchability campaign". Tagore equally abhorred untouchability and had joined Gandhi in the movements against it, but fulminated against Gandhi's interpretation of this event that had caused suffering and death to so many innocent people including children and babies. He also hated the epistemology implicit in seeing an earthquake as caused by ethical failure. He wrote "It is all the more unfortunate because this kind of unscientific view of natural phenomena is too readily accepted by a large section of our countrymen".

Tagore was predictably hostile to communal sectarianism, such as a Hindu orthodoxy that was antagonistic to Islamic, Christian, or Sikh perspectives. Even nationalism seemed to be a suspect to him because of his attitude toward traditional Indian culture over broad cultural diversity. He wanted Indians to learn what is going on elsewhere, how others lived, what they valued, and so on, while remaining interested and involved in their own culture and heritage. Unlike Gandhi who promoted traditional Indian culture, Tagore was not dismissive to Western civilization. It could be found in his advice to Indian students abroad and in his letters wrote to his son-in-law (1907) Nagendranath Gangulee who had come to USA to study agriculture.

Rabindranath rebelled against the "strongly nationalist form" that the independence movement often took. This approach made him to refrain from taking particular active part in any contemporary politics. He wanted to assert that India's right to be independent without denying the importance of what India could learn freely and profitably from abroad would not compromise traditional Indian culture.

Tagore's criticism of patriotism is a persistent theme in his writings. In 1908, he expressed his position clearly in a letter replying to the criticism of Abala Bose, the wife of a great Indian scientist, Jagadish Chandra Bose, "Patriotism cannot be our final spiritual shelter; my refuge is humanity.

I will not buy glass for the price of diamonds and I will never allow patriotism to triumph over humanity as long as I live". His novel "Ghare Baire" (The Home and the World) has much to say about this theme. In this novel, Nikhil, who is keen on social reform including women's liberation, but cool toward nationalism, gradually loses the esteem of his spirited wife, Bimala, because of his failure to be enthusiastic about anti-British agitations, which she sees as a lack of patriotic commitment. Bimala becomes fascinated with Nikhil's nationalist friend Sandip, who speaks brilliantly and acts with patriotic militancy and she falls in love with him……….

Tagore also was not invariably well-informed about international politics. He allowed himself to be entertained by Mussolini in a short visit to Italy in May-June 1926. It was arranged by Carlo Formichi, a Professor of Sanskrit at the University of Rome. During that visit Tagore wished to meet Benedetto Croce, an Italian Philosopher/ politician, but Prof. Formichi called it "Impossible"! Mussolini told Tagore that Croce was "not in Rome". As Tagore continued insisting and said, "I would go wherever he is". Mussolini then said to him that Croce's whereabouts were unknown!!

Warnings from Romain Rolland, a French writer and Nobel Prize in literature in 1915 and other friends should have ended Tagore's brief involvement with Mussolini more quickly than it did. But only after he received graphic accounts of the brutality of Italian fascism from two exiles, Gaetano Salvemini and Gaetano Salvadori and learned more of what was happening in Italy. Tagore did publicly denounce the regime and published a letter to the "Manchester Guardian" in August 1926. The following month "Popolo d'Italia" a magazine edited by Mussolini's brother, replied: "Who cares? Italy laughs at Tagore anyway and also at those who brought this unctuous and insupportable fellow in our midst."

(Thanks to Prof. Amartya Sen, Swedish Nobel Academy and some periodicals).
Mohammad Gani (USA).

http://bangladesh-web.com/view.php?hidDate=2006-04-28&hidType=OPT&hidRecord=0000000000000000103575


On Sun, Oct 30, 2011 at 4:26 PM, Desh Bondhu <desh_bondhu@ymail.com> wrote:
 
Dear Miss,
You missed the point,

It was not about the beauty of the song, it was the context or background of the song. 

It was Robi Thakur who opposed actively against a university for the then children of East Bengal. 

He was cruel Zamidar who oppressed the farmer. 
He was a tool of British oppression against us. 

The beauty of his songs or poetry or literature do attract us not his political stance. 

Desh-Bondhu,
'Desher Kotha Bolay'

On 28 Oct 2011, at 22:07, Farida Majid <farida_majid@hotmail.com> wrote:

 

      The exhibition of naked communalism, in both the article and the comments, is appalling! Communalism is a product of British colonial administration in India as is abundantly evident from the article's information about the division of Bengal in 1905. Any indulgence in communalism today is therefore a form of licking the boot of foreign Colonial Masters of pre-Independence, 1947.

     There is so much more to our National Anthem than this silly discussion about the political background of the song being written by Rabindranath, and not by a Muslim author. By the way, Kazi Nazrul Islam's song for the motherland begins: 'namo namo namo, Bangladesh momo, chiro-monoromo chiro-modhur' which is a lovely song, but no one dares sing that song these days for fear of arousing even more communal wrath with our Islam-pasandwallahs.
 
        For the Rabindranath-haters it should be solace to know that the National Anthem is only half a Rabindra-sangeet, since its tune is not composed by the poet.
 
     'Amar Sonar Bangla' is set to a traditional baul tune -- 'ami kothaye pabo tare, amar moner manush je re' --  very popular to both Muslim and Hindu bauls at the time and was commonly sung by ordinary people of East Bengal. Tagore heard the tune in the voice of Gagan Harkara in Silaidoho, which is in Bangladesh. Besides the sheer enticement of the tune, he might have chosen it for the ease of making it popular in people's voices across Bengal.
 
     It is written in simple language without the use of a consonant conjunct in any word, so even a 5-yr old literate can read the lyrics.
 
    Because it is set to a Bengali folk tune, there is no need of Scottish bagpipe or kettle drums to accompany the singing of it (as was necessary for singing 'Pak shar zameen shaad baad').  Local dugdugi, mandira, khol, ektara, dotara, or even a broken harmonium could accompany the singing of this Bangladeshi anthem any time anywhere.
  
     The magic of the tune of 'amar sonar Bangla' is so fabulous that it has touched other people's hearts for over a hundred years. It has been judged one of the 10 best National Anthems in the world by a music journalist in 2008 Beijing Olympic Games. The journalist felt that the wonderful tune "sounded like it was written for a stroll along the bank of the river Seine." It is astounding how he understood " ki anchol bichhayechho boter mule nodir kule kule" just by hearing the tune!  He had listened to the anthems of 205 countries, and those that seemed to him written by a band leader of Royal Navy, or a military marching band, were considered 'lifeless' and perfunctory.
 
   This traditional, spiritual baul tune is composed by an unknown. Its charm and magic will never fade and will continue to inspire love of the land in the the hearts of generations of Bangladeshis to come.  We should thank Rabindranath's musical genius for choosing this pure, authentic Bangladeshi tune for his song in praise of Mother Bengal.
 
                Farida Majid
 
'আমার সোনার বাংলা' মানে অবিভক্ত বাংলা, নিউ ইয়র্ক টাইমসের মতে ইতিহাসের পরিহাস
 

মঙ্গলবার, ১১ অক্টোবর ২০১১,

স্টাফ রিপোর্টার: 'আমার সোনার বাংলা আমি তোমায় ভালোবাসি' রবীন্দ্রনাথ ঠাকুরের এই বাংলা কোনবাংলাবাংলাদেশের ১৬ কোটি মানুষ বিশেষ করে স্কুল-কলেজের ছেলেমেয়েরা প্রতিদিন আসলে কোনবাংলার গান গাইছে। এই প্রশ্নটি অনেকের মনে বিশেষ করে বর্তমান ৫৮ হাজার বর্গমাইলের স্বাধীন সার্বভৌম বাংলাদেশের নতুন প্রজন্মের মনে একটা আন্দোলন তৈরি করতে পারে। কারণ বিশ্বের অন্যতমশীর্ষস্থানীয় প্রভাবশালী দৈনিক দি নিউ ইয়র্ক টাইমস এবিষয়ে একটি চমকপ্রদ তথ্য প্রকাশ করেছে।     
পত্রিকাটির গত ৩রা অক্টোবর সংখ্যায় সামন্ত সুব্রামনিয়াম 'দেশ ভাগের আগে দেশভাগশীর্ষক নিবন্ধেতথ্য দেন যেপশ্চিমবঙ্গের মুখ্যমন্ত্রী মমতা ব্যানার্জি সম্প্রতি ওয়েস্ট বেঙ্গলকে পশ্চিমবঙ্গ করেছেন। এখনথেকে আর বাংলা পশ্চিমবঙ্গকে ইংরেজিতে ওয়েস্ট বেঙ্গল লেখা যাবে না। পশ্চিমবঙ্গের নাম ইংরেজিতেওপশ্চিমবঙ্গ লিখতে হবে। ওয়েস্ট বেঙ্গল লেখার রীতি আসলে ঔপনিবেশিক শাসনের ধারাবাহিকতা। বৃটিশভারত ছেড়েছে ১৯৪৭ সালে। তবে অবিভক্ত বাংলা দু'ভাগ হয়েছিল আরও আগে১৯০৫ সালে। ওই সময়েঅবিভক্ত বাংলার মোট জনসংখ্যা ছিল প্রায় ৮৪ মিলিয়ন। সেই বাংলা আয়তনে ছিল বর্তমান ফ্রান্সের সমান।১৮৯৮ থেকে ১৯০৫ পর্যন্ত ভারতে বৃটিশ ভাইসরয় ছিলেন লর্ড কার্জন। তিনি ভেবেছিলেন এতবড় বাংলাকেশাসন করা  সামলানো বেশ কঠিন তিনিই তাই বাংলা ভাগের পরিকল্পনা করেন। বৃটিশদের যে মূল নীতি'ভাগ করো  শাসন করোতার সঙ্গে কার্জনের পরিকল্পনা বেশ খাপ খায়। ১৯০৪ সালে ভারত সরকারেরস্বরাষ্ট্র সচিব এইচএইচ রিজলি লিখলেন, 'যুক্ত বেঙ্গল একটি শক্তি। এটা ভাগ করলে আমাদের শাসনেরবিরুদ্ধে চ্যালেঞ্জ সৃষ্টিকারী প্রতিপক্ষকে ভাগ করা হলে তারা দুর্বল হবে।লর্ড কার্জনের মনে এই সুপারিশবিরাট প্রভাব ফেলেছিল। 
১৯০৫ সালের ফেব্রুয়ারিতে ভাইসরয় কার্জন সেক্রেটারি ফর স্টেট অব ইন্ডিয়া জন ব্রডনিকের কাছে লিখলেন, 'কলকাতা হলো কংগ্রেসের ঘাঁটি। এখান থেকে তারা সমগ্র বাংলা এমনকি গোটা ভারত পরিচালনা করেথাকে। আইনজীবী শ্রেণী খুবই শক্তিশালী। এখন যদি বাংলা ভাগ করা হয় তাহলে তাদের দাপট কমে যাবে।এটা করলে প্রচণ্ড চিৎকার-চেঁচামেচি হবে। তবে আমাকে একজন বাঙাল ভদ্রলোক বলেছেনআমার দেশেরলোক কোন কিছু নিষ্পত্তি না হওয়া পর্যন্ত অনেক হৈচৈ করে। এরপর তারা থেমে যায়। এবং মেনেও নেয়।'এরপরই বাংলা ভাগ হলো। 
সুব্রামনিয়াম এরপর লিখেছেনবাংলাকে এভাবে ভাগ করা হলো যাতে ইস্ট বেঙ্গলে উল্লেখযোগ্য সংখ্যকমুসলিমরা একত্রিত হতে পারে। তারা ভাগ হয়ে প্রথমেই তাদের শোষণ-বঞ্চনার বিরুদ্ধে সোচ্চার হলো।বৃটিশরা দরিদ্র মুসলিমদের অনুভূতি নিয়ে খেললো। ১৯০৪ সালের ফেব্রুয়ারিতে কার্জন ঢাকায় বলেছিলেন, 'ইস্ট বেঙ্গল হওয়ার ফলে মুসলমানরা এমন এক ঐক্যের স্বাদ পাবে যেটা তারা বহু আগে যখন মুসলমানরাজা-বাদশার আমলে পেয়েছিলেন।
১৯০৫ সালের ১৬ই অক্টোবর বাংলা আনুষ্ঠানিকভাবে ভাগ হলো। আনন্দবাজার পত্রিকা পরদিন সম্পাদকীয়লিখেছিলকলকাতার জনগণ এদিনটিকে শোক দিবস হিসেবে পালন করবে। এই দেশভাগ বিশেষ করেরবীন্দ্রনাথের জাতীয়তাবাদী চেতনাকে নাড়া দিয়েছিল। এর আগে সেপ্টেম্বরের মাঝামাঝি তিনি লিখেছিলেন, 'বাংলার মাটিবাংলার জল এবং 'আমার সোনার বাংলা' তখনও বাংলা ভাগের ঘোষণা আসেনি।
কলকাতা শহরে প্রথম বাংলা ভাগের প্রতিবাদ হিসেবে 'আমার সোনার বাংলাগানটি গাওয়া হয়েছিল।১৯১১ সালে দুই বাংলা পুনরায় একত্রিত হয়েছিল তবে তা ১৯৪৭ সালে পুনরায় ভাগ হওয়ার জন্য। নিউইয়র্ক টাইমসের ওই নিবন্ধের শেষ বাক্যইতিহাসের অনেক পরিহাস। তবে বঙ্গের অন্যতম পরিহাস হলো-১৯৭১ সালে ইস্ট বেঙ্গল স্বাধীনতা পেল আর তারা কিনা তাদের জাতীয় সংগীত হিসেবে বেছে নিলো 'আমারসোনার বাংলা' প্রথম দশ লাইন। সেটি ছিল রবীন্দ্রনাথের এমন একটি কবিতাযা অবিভক্ত বাংলারচেতনায় অনুপ্রাণিত। 

 









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