Book & Author
Choudhury Shamsur Rehman: Life in East Pakistan
By Dr Ahmed S. Khan
Chicago, IL
During the era of United Pakistan (1947-1971), its two wings — East Pakistan and West Pakistan — were the vibrant and dynamic entities that complemented each other towards the fulfillment of common aspirations and bright future for its people. But in December 1971 due to irreconcilable differences and lack of wise and visionary leadership coupled with international conspiracies United Pakistan’s eastern wing broke away from the federation and appeared as Bangladesh on the world map. But the people of the two wings never divorced each other and still share common aspirations and hope for a better future for each other.
Life in East Pakistan by Choudhury Shamsur Rehman is a mosaic of the profiles of ordinary people of society. Published in 1956 —by Pakistan Co-operative Book Society Ltd., Chittagong, Dacca, Sylhet and Karachi — the book presents detailed descriptions of the various professions, practices and characters that shape up the social and cultural fabric of society: The Farmer, The Fisherman, The Weaver, The Potter, The Carpenter, The Smith, The Milkman, The Boatman, The Barber, The Grocer, The Medical Practitioner, The Schoolmaster, The Zaminder, The Mullah and The Brahmin, Badia The Gypsy, The Tribesman, and The Rest. As a token of respect and admiration, the author has dedicated the book to Mr Altaf Husain, Editor, Dawn, Karachi.
Choudhury Shamsur Rehman was an official of the East Pakistan Government. Prior to the creation of Pakistan, he served as the chief editor of one of the most influential and widely circulated vernacular weeklies of undivided Bengal. He authored several books — in English and Bengali — which include Recollections of a Vagabond (English) and Musafir (Bengali).
In the foreword, Mr N. M. Khan, Chairman, Pakistan Co-operative Book Society, observes: “Books on East Pakistan, particularly in English, are still very rare. The soil of the area is extremely fertile, and it is one of the most thickly populated regions of the world. It suffered neglect during the British period. It is now coming into its own. Foreigners want to know more about this area and its people. It was in Dacca (Jahangirnagar) that the Muslim League, which won Pakistan for the Muslims of Indo-Pakistan sub-continent, was born in 1906. Chittagong (Islamabad) is the main port which was well-known to the early seafarers long before Calcutta was established on the banks of the Hooghly. This river-fed area is inhabited by people who are lovers of peace and who attach greater value to cultural and spiritual activities than mundane affairs. This land of plenty encouraged artistic development and the Dacca Muslin, woven by local weavers, was famous all over the world for its delicate texture and perfect weave. In recent times the pressure of population on the soil has become intense and efforts have been made to establish big industries. The low standard of living has to be raised. Both the Central and the Provincial Governments have been working together to bring about improvement in living conditions. Freedom, which came in 1947, has brought many rights and also big responsibilities. Every one of us realizes now that it is a great thing to be master of one’s own destiny. Things have moved quite fast since 1947, but it is hoped that the pace of economic development will go faster. The present book touches various facts of life in East Pakistan."
In author’s note, Choudhury Shamsur Rehman, states: “It is indeed a pity that at a time when the world is becoming smaller with the improvement of speed and comfort in globe-trotting and when people are devising ways and means of space-travelling with a view to delve into the secrets of unknown universe, very few people, not only in the world outside but also in the western wing of Pakistan, know so little about East Pakistan and its people... An attempt has been made in this book to present to the readers brief but full accounts of the life led by different categories of people, particularly those villagers who constitute the bulk of the population and who are the real backbone of the country. Special care has been taken to make the accounts as objective and as true as possible. Because my sole intention in writing the book has been to present before the world at large and West Pakistan in particular, the real life—without addition or even the faintest coloring—that one finds throbbing in this land of rains and rivers.”
Describing the demographics and profile of East Pakistan, the author notes: “East Pakistan is the biggest provincial unit of Pakistan representing about 15 percent of the total of the country’s area and about 60 percent of her total population. It is one of the most thickly populated areas in the world. The vast landmass of India—extending over fifteen hundred miles—separates this part of Pakistan. For administrative purposes the province has been divided into three divisions: the Dacca Division, the Chittagong Division and the Rajshahi Division. The country being mainly an agricultural one, about 95 percent of its inhabitants depend more or less on agriculture for their livelihood.”
Expounding on the economic factors and development during the British Raj, the author observes: “Though mainly an agricultural country Pakistan has enough raw material and manpower for the development of manufacturing. Until recently no attempt was made to utilize local raw materials by establishing industries in the area, but instead it was made a hinterland for the supply of raw materials to the industries in and around Calcutta. Even the jute mills were established in the vicinity of Calcutta, though East Pakistan produces more than 75 percent of the raw jute and almost cent per cent of its finer varieties. Similarly, the bamboo comes from East Pakistan, but the paper mills were located in or near Calcutta.”
Discussing the manufacturing factor, the author observes: “In the sphere of other industries, East Pakistan has several Match factories, glass works, hosiery factories, soap works, tanneries, and one cement factory. It is hoped that by the combined efforts of the Government and private parties more such factories and mills will gradually come into existence to utilize various kinds of raw materials produced here.”
Expounding on the state and status of education in East Pakistan, the author states: “The advancement in the field of education and learning is a thing which gives prestige and honor to a nation. The position of East Pakistan is more favorable in this regard in comparison with other provinces of the country in its western wing. According to the Census figures of 1951 the percentage of literacy in this province is more than sixteen, while in the Punjab and other western provinces the figure is much lower. But still there is much to do…the most noteworthy action of recent years in this field is the establishment of Rajshahi University. We had so long only the Dacca University which acted as the seat of higher learning…besides these two Universities we have seventy colleges of different grades in this province. Among the other educational institutions there are about fifteen hundred high schools, about thirteen hundred Madrasahs and more than fifteen hundred schools of other types including institutions for vocational training.”
Describing the profile of the farmer, the author observes: “East Pakistan lives in her villages. Intersected by innumerable rivers, rivulets and brooks, the whole countryside of this land of rivers is dotted with such villages—sixty thousand of them—and almost the entire population of forty million souls have their hearths and homes in these villages…The farmer not only gives us our food, but he produces various kinds of cash crops also, including jute—the famous golden fiber—that brings money from outside the country for expenditure on other items of our necessaries. As the producer of jute, the farmer of East Pakistan occupies a very important position in our national economy. His earnings of foreign exchange due to jute amount to a big figure in dollars and sterling every year.”
Commenting on the problems faced by farmers, the author states: “The biggest problem that at present faces him is the problem of illiteracy, as he is illiterate in most of the cases, he does not know how to introduce improved types of agricultural implements, how to use synthetic manures and thus how to increase his yields. But time is on the move and education is gradually having its way right into the household of the farmer, where so long it was the most neglected thing. Another problem of the East Pakistani farmer is the disintegration of his holdings due to increase in the population.”
Introducing the fisherman, the author observes: “The land of mighty rivers like Padma, Brahmaputra, Meghna, Dhaleswari, Madhumati and Karnafuli, East Pakistan provides ample opportunities for fishing. Not only these big rivers abound with innumerable varieties of fish, there are also hundreds of smaller rivers and swampy grounds known as Beels and Haors scattered all over the province which have in their waters an inexhaustible wealth of this live treasure. Besides, at Cox's Bazar, Sandwip, Hatiya and other southern parts of the province there exists scope of coastal fishing also…During the monsoon, these big rivers, particularly the Padma, present a ferocious appearance almost every day. But the fisherman of these rivers is a brave fellow, he is not afraid of bad weather, swelling waves or even a storm. While fishing for Hilsa on a tiny boat—and only two persons in that boat—he leaps from wave to wave on the mighty river and is not down-hearted even for a moment.”
Presenting the weaver, the author observes: “While the farmer and the fisherman between them supply us with our essential food, the weaver gives us the cloth that helps to make us civilized beings…there was a day—and that was not very long ago—when the whole world had to recognize the merit of East Pakistan's weaver. As the producer of Muslin—the finest of fabrics —he had then a worldwide reputation. This Muslin of East Pakistan was then so much in demand in the aristocratic circles of Europe that even the bridal gown of Queen Victoria was made of this material. This historic gown is still preserved as an exhibit in the Victoria Memorial Hall in Calcutta.”
Describing the potter, the author notes: “Life in East Pakistan is generally so simple that modern amenities have no fascination here. People do not depend on outside for their daily necessaries of life. Food they themselves gather from the soil and the waters around them. Other essential articles that they require are mostly obtained locally from their neighbors—the artisan. The potter is such an artisan of our villages who makes the cooking pot and the pan, the pitcher and the plate and many other varieties of earthenware, without which the household of an East Pakistani villager cannot function even for a day. Known by the local name of Kumar, he is an important person in our village life…By religion the potter in East Pakistan is always Hindu and socially his position is among those castes who are considered as neglected people.”
Introducing the carpenter, the author observes: “In the village community of East Pakistan the carpenter performs a function which is not only very important, but also so essential in nature that without his services the day-to-day life of the people cannot run smoothly…A carpenter is a Hindu in almost all the localities of the province, though now-a-days some Muslims have also started this profession…the common name by which a Hindu carpenter is known is Sutar… A carpenter's house—whether it is a poor man's cottage or a well-to-do person's home—is very neat and tidy almost everywhere.”
Describing smiths, the author states: “The clan of smiths, though numerically not a very big one, covers a wide field with several professional groups: the blacksmith, the gold- and silversmith, the coppersmith and at last the tinsmith. Almost all of them will be found in this or that part of East Pakistan. But the blacksmith is a fellow who is conspicuous by his presence everywhere—in almost all the localities. In fact, he is a very important person in our village life…”
Introducing the goldsmith and tinsmith, the author notes: “Sonars are generally ‘ladies' favorites. They are the makers of gold and silver ornaments—sometimes jeweled ones also—of which every woman of this country is fond of…Sonar is also reputed for his extraordinary shrewdness, so much so that he has even been the butt of a proverb widely current in this part of country: ‘A Sonar is capable of robbing gold from ears of his own mother’…Everybody knows that while making ornaments a Sonar will not generally miss the opportunity of mixing more inferior alloy with gold than the permissible proportion and thus he will be robbing the people of their gold at least to some extent. But as there is no easy way of detecting such a fraud, the people quite knowingly allow the Sonar to go on with the trick unhampered and unchecked…Tinsmith is also an essential supplier to our village people. The small tin lamp, popularly known as Kupi which gives light in every poor man's house, is the product of a tinsmith.”
Presenting the milkman, the author writes: “…from time immemorial there exists a class of people, locally known as Goala, continuing in the profession of milkman. These people deal with milk in bulk and also prepare all sorts of milk products as a hereditary occupation. By caste they are Hindus; but there is another class of milkmen also who are mostly Muslim. This second category of people are the suppliers of raw milk in bulk…”
Describing the boatsman, the author notes: “The proverbial land of rivers—East Pakistan—is also the land of boats. During the monsoon season the major portion of this deltaic region goes under water and the entire communication system becomes dependent on boats and other rivercraft alone…The boat has, thus, become an essential feature in the social and economic life of the people here. The workers who man these boats are known by the common name of Majhi, which means a boatman.”
Introducing the barber, the author states: “There are two kinds of barbers in East Pakistan: the Hindu barber who is known as a Napit or Sil and the Muslim barber called the Hajjam or Gunin. Hair dressing and shaving are generally done by Hindu Napits and very seldom by the Muslim Hajjam. Due to financial stringencies some of the Hajjams have of late come forward to run small hair-dressing establishments in some rural towns and bazaars; but these are exceptions. In most places Hindu Napits are continuing in this occupation, which for generations they have inherited as a calling and in which they are, therefore, considered to be real experts…The Napit and Hajjam, each being more of a farmer than a professional, generally enjoy a well-knit home life.”
Describing the grocer, the author observes: “Every village in East Pakistan has its grocery store. In bigger villages there may be two or more. The man who runs such a shop is called Modi. He occupies a very important position in our village society. The Modi does not belong to any particular community, he may be a Muslim or a Hindu…. Of course, Modi cannot supply everything ‘from a needle to motor car’; but he has stocks of almost all items that a villager generally requires, including needle and thread. Match boxes and the Bidi a villager needs almost always. Modi has these things. Smoking tobacco is the villager's luxury. A village grocer's shop always supplies it with molasses, which is an essential ingredient for the preparation of smoking tobacco. The chili, onion, ginger, garlic, turmeric, salt, mustard, gram [peas or beans], pulses, ghee, spices and other essentials for preparing food can also be had from him. He can also supply kerosene oil, washing soap, soda ash, some varieties of cheap toilet soap, and even rubber balloons or other cheap playthings for the children. Betel nuts and leaves, lime and catecho [catechu]—these luxury things for the womenfolk can also be had from the Modi. He can also supply cheap biscuits and Muri—puffed rice—and its sweetened variety the Murki for a villager's breakfast. Often, he supplies the things on credit and sometimes in exchange for rice, jute or other agricultural products instead of cash payments. As ready-money is not always easily available, particularly for the poor man in the villages, this barter system of supply is really very helpful to many villagers.”
Presenting medical practitioners, the author notes: “Villagers have no other alternative but to depend on these people whom they justly consider to be ‘friends in need.’ Broadly speaking, these medical practitioners of our villages may be classified into the following five categories: (1) the qualified doctor with a genuine medical diploma, (2) the compounder, who is practicing as a real doctor, (3) the homeopath, (4) the Vaid, who is a practitioner in the indigenous Ayurvedic medicines, and (5) the Ujha or a witch-doctor, who is the real quack. Qualified doctors are generally stationed in urban areas; in the villages their number is almost negligible.”
Expounding on the role of the schoolmaster, the author observes: “The position of East Pakistan with regards to literacy is foremost among the provinces in Pakistan. Figures obtained during the Census of 1951 indicate that more than sixteen per cent of the population here know how to read and write; while in the Punjab, Sindh and other parts of West Pakistan this percentage is much lower. Even in undivided Bengal the percentage of literacy in the districts now forming this eastern wing of Pakistan was considerably higher than that of the West Bengal districts. This march of letters is still continuing, and it is hoped that a time will come soon when the position will improve further and we will be able to compare ourselves favorably with some advanced foreign countries.”
Pondering over how this favorable position was achieved, the author answers: “… probably only one answer to this question is that selfless work of the village schoolmasters from generations is mainly responsible for this wonderful achievement. There are about sixty thousand villages in this province. Each has at least one primary school, and there are villages where middle and high schools and Madrasahs also exist. If it is estimated that on the average every such school has three teachers, the total number of teachers in the province works out at 180,000 or in a round figure, about two lakhs. It is needless to point out that among this vast number of teachers those of the primary schools form a great majority and they are the real backbone of the educational system here.”
Reflecting on the deterioration of academic standards, the author states: “For the sake of truth this must also be said that existing curriculum and syllabus have also some responsibilities in the matter. In our days we had only a Bengali reader, a book of arithmetic, a small book of local geography and a model deed and letter-writer in class III of a Primary School. Some boys also used to read an English spelling-book as an optional subject. But now a small boy of class III has three language primers or readers (Bengali, Urdu, and English), a history book, a book of geography in which more emphasis has been given to natural geography than the local one, a book of hygiene, a book of arithmetic, a science book, a Bengali grammar, a book on religious instructions, a Bengali subsidiary reader, besides one or two key-books and others. In other words, more than a dozen books for the tender brain of a boy of seven or eight. Is it not too much a burden? But unfortunately, nobody has any thought in the matter and the result is that we are producing thousands of almost uneducated Matriculates every year.”
Expounding on the role of the Zaminder [the landlord], the author observes: “Yes, in the overall picture of life in East Pakistan, the Zaminder has also an important place. But who is this important person? As the word ‘Zaminder' indicates, is he a tiller of the soil (zamin) or is he connected with the land in any other way? How did he become a Zaminder? Had he earned this position of influence by the sweat of his brow or by making any other sacrifices? Answers to all these questions will, no doubt, be in the negative. Though in the Punjab and other parts of West Pakistan a zaminder is the real tiller of the soil, in East Pakistan the so-called zaminder had practically no connection whatsoever with the land. He earned this position of prestige not through toil or sacrifice; but on the contrary, as a reward, for anti-people and unpatriotic activities during the early days of British rule in this country. But at present no such person exists in East Pakistan. The State Acquisition Act of 1950 dealt a decisive blow against this medieval system of land tenure that was acting as an instrument of oppression against the people since the days of Lord Cornwallis. The new Act relieved the Zaminders of their overlordship of land interest that was bestowed upon them by the ill-famed Permanent Settlement Act of 1791. Government has now taken over all the big Zaminderis, and smaller ones will also be taken over gradually. Zaminders are thus going out of the picture for good.”
Reflecting on the roles of the Mullah and the Brahmin, the author states: “The people of East Pakistan, irrespective of caste and creed, are extremely religious minded. Inexhaustible bounties of nature with which the Creator has endowed this part of the world are probably responsible for such a mental make-up of the people. To the Muslims and the Hindus—the two major communities that inhabit this area—religion is not only a matter of belief, but a code of practice too. In most places they practice religion with the zeal of a fanatic, and they believe that salvation of mankind lies not in the materialistic innovations, but in religion alone. Of course, modern tendencies are gradually gaining ground everywhere; but still the position with regard to religious matters remains almost unchanged…”
Introducing the Badia the Gypsy, the author states: “There is a class of people in East Pakistan who have made boats their 'homes'. For a greater part of the year, they move from place to place on these boats. Known by the common name of Badia or Beday, they are the gypsies of East Pakistan…The boat on which a Badia moves from place to place is of a special type. Generally, it is of medium size and has a hood covering almost three-fourths of its length.”
Presenting the tribesman, the author states: “East Pakistan has also inside her boundaries a large number of tribal people who inhabit the hilly regions towards the east and the north. A great majority of these hill-tribes are of Mongolian origin; but there are among them some who are probably the descendants of early Austro-Dravidian races who populated this area before the advent of the Aryans and the Muslims.”
Life in East Pakistan presents vivid details of the professions, occupations and lifestyles of common people who make up the social and cultural fabric of society. The book takes the reader back in time — to the 1950s — where ordinary and simple people are busy doing their daily chores in the land of golden fiber. After all, had the policy makers and leaders of West Pakistan read such books in the 1950s and 1960s, they could have gained insights into the issues and problems of East Pakistan, and could have formulated and implemented policies to help the ordinary people, and thus could have prevented the debacle of December 1971. The book is a must read for all readers interested in history, sociology, and anthropology.
(Dr Ahmed S. Khan - dr.a.s.khan@ieee.org - is a Fulbright Specialist Scholar - 2017-2022).
