Agriculture, Economic Development and Culture of Bangladesh

Allah Khoda Gosain Sakal tar naam,

Sarba goone naranjan pravu goonadham.

(Allah Khuda Gosain all bear the same name of the Great Lord who is the repository of all noble virtues)

(Nur-Nama, Abdul Hakim)

History is the mirror of life and measure of its performances. It reflects human life in all its passing
phases and evaluates its works through ages. History unfolds the great romance of human experiences in
the past. It is through this mirror that a people can know themselves and also guide themselves properly.
But only a perfect mirror can serve this great function. A fuller study of history only can provide a true
mirror for a faithful reflection of life.

This chapter is an attempt to provide a brief account of the main features of Bangladesh agricultural
sector, economy and culture since the late 19th and 20th century. Ideally we should have been able to
confine our discussion to the areas of Bengal province which later became East Bengal and then East
Pakistan and, finally, Bangladesh. But the relevant data are available in a form which makes it difficult to
attempt such a treatment. So, our discussion on the First phase concerns the whole of Bengal as it was
constituted on the eve of August, 1947. The second phase of this chapter puts some light on the post-1947
period i.e., the years during which Bangladesh was under Pakistani rule and the post-independence time.

First Phase:

The period from the 1850s to the first decade of the 20th century is marked by the classic colonial form of
unequal exchange of Bengal’s agricultural commodities for British manufactured goods, notably textiles
and the generation of an export surplus through the sale of raw materials to the rest of the world which,
through an intricate mechanism of payment, offset Britain’s deficit. Raw cotton, raw jute, tea, coffee,
wheat, oilseeds and hides figured prominently on India’s export list, jute and tea being the substantial
contributions of the primary producers of Bengal. The classic colonial pattern of trade and payments was
disrupted by the economic crisis and political convulsions in the time of war and depression stretching
from 1914 to the mid-1940s.

The great depression had a very adverse impact on the conditions of the peasantry in Bengal, as in other
parts of the sub-continent. This was because their cash income drastically declined the payment they had
to make in cash to the landlords and Money-Lenders remained more or less the same. The misery of the
large section of the peasantry was thus aggravated at a time when the franchise was going to be vastly
expanded. This is clear from the Election Manifesto declared, on the eve of the provincial elections of
1937, that the problems of the peasantry drew the attention of the political leaders and major political
parties, especially the Krishak Proja Party under the leadership of A. K. Fazlul Huq. The manifesto issued
by this party committed the effect that, if elected to power, it would abolish the Permanent Settlement.
After the election, Fazlul Huq formed a coalition ministry with the Muslim League and passed the
Tenancy Amendment Act (1938) and Money-Lenders Act (1940). The Tenancy Amendment Act
abolished the landlord’s transfer fee and the right of pre-emption, conferred right of occupancy to all
categories of under-raiyats, and imposed summary penalties for collection of abwabs (Extra taxes). The
enactment of this legislation was followed by the appointment of a Land Revenue Commission, generally
known as the Floud Commission (Sir Francis Floud, Chairman of this Commission), to review the
existing land revenue system of the province and submit recommendations for its modification. The
commission recommended the abolition of permanent settlement and its replacement by a raiyatwari
system under which the raiyats would pay land revenue direct to the government. This recommendation
was implemented in 1950.

Second Phase:

During Pakistan Period, the ruling elite of Pakistan had based almost all its economic policies on the false
idea of targeting the richer section who they considered to be the most efficient machine of economic
development. As most of the members of this rich class were non-Bengali by origin, so most of the
benefits accrued to them had contributed only to enhancing further the preexisting regional disparity
problem of Pakistan. During the period of 1950-1954, almost 80 percent of the total planned allocation for
development in Pakistan had been spent in West Pakistan and the remaining 20 percent was spent in East
Bengal. During the first five years plan i.e. from 1955 to 1960, the share of East Bengal in the total
planned development expenditure had slightly increased from this 20 percent to 26 percent only. During
the second five years plan period the share was higher but still only 32 percent. In the last plan of
undivided Pakistan i.e. in the third plan (1965 to 1969/70), the share of East Bengal had reached its peak
of 36 percent. But notable to mention, during all these plan periods and before, the share of the Bengalis
in the total population of Pakistan had been slightly more than 50 percent. Moreover, such regional
disparity was not confined only in the field of government expenditure. Several policies of cultural
disparities were also followed from time to time during the whole period of existence of Pakistan. A
process of the drain of capital from East Bengal to West Pakistan had also been going on from the very
birth of Pakistan. The leading economists of East Bengal have tried to estimate the total amount of this
transferred capital for the period between 1948/49 and 1968/69. According to their estimate, the total
amount of capital that was taken away to West Pakistan from East Bengal without any compensation
during those two decades was equal to 3122 crores of Taka. In other words, on average every year at least
10 percent of the average GDP of this period was flying away from East Bengal to West Pakistan. For this
and various other previously mentioned economic, political, social, and cultural reasons, the state of
Pakistan was at last broken apart in the year 1971. And at the end of the same year, on the 16 of
December, an independent new state called the “People’s Republic of Bangladesh” came into existence.

As mentioned earlier, the Zamindari system was abolished by the 1950 Act and the peasants
acquired proprietary rights in their lands. These rights were made permanent, heritable, and transferable.
However, by 1959 a total of 163741 acres were acquired by the government under Act of 1950 and about
60 percent of this land was uncultivated. Thus, the great expectations of distributive justice generated by
the Act of 1950 were belied.

After independence it fell upon the new government to take right steps. Eventually, in 1972 the
government brought down the ceiling to land holding to 100 bighas per family. The khas land with the
government was to be distributed among landless peasants and marginal farmers with not more than 1.5
acres of land. It was also announced that agricultural households having less than 25 bighas of land would
be exempted from the payment of land revenue. But the government succeeded to acquire 4.5 lakh acres
for redistribution. This was attempted in 1975 when the government took a series of measures. The
ceiling on land was reduced to 70 bighas per family and a step was made to bring the whole association of
agricultural production under the system of compulsory co-operatives. But this new policy could not be
implemented because of the change of government in 1975. Yet another initiative was taken in 1984
through an ordinance, recommended by a land Reform Committee : (a) ceiling to ownership of
agricultural land reduced to 60 bighas per family; (b) Excess land would be acquired by the govt; (c) A
bargadar must cultivate the land for five years and the contract may be renewed if he satisfies the terms;
(d) The owner and bargadar shall each get one-third of the produce of the land and the remaining one-
third will be received by the bargadars or the owner or by the both in proportion to the cost of cultivation
borne by them. But all these provisions are yet to be implemented fully.

Culture of Bangladesh
This section of the chapter aims at presenting a picture of the culture of Bengal (mostly from the
perspective of today’s Bangladesh and West Bangla of India in particular). Because of the influence of
geography on life and history, the physical and natural characteristics and peculiarities of Bengal have
been studied and an assessment has been made of their effects on the cultural life of its inhabitants. The
natural features of the land have indeed been greatly responsible for a largely independent political career
of Bengal for several centuries and also for the growth of distinctive social and cultural institutions among
its people. The geography and environment of the land have left a profound impression on the mind and
body of the Bengali people. It has made them mystical and speculative in their life and thought. It has also
conditioned their mode of living, dwelling, dress, food, festivals, etc.
 Festivals of Bangladesh

Bangladesh is called a country of ceremonies and festivals. These ceremonies and festivals have
developed based on various materials, social, cultural, and religious norms and needs. Festivals tell us a
lot about a nation – its history and tradition, religious beliefs and cultural patterns, ways of life, and
aesthetic development. Bangladesh is a new country but old land. It has been a part of changing whole
known as Bengal. Its history goes back to over three millennia. It is home of Muslims, Hindus, Buddhists,
Christians and followers of other faiths. Peoples of various ethnic origins live here. It is now wonder,
therefore, that the festival of Bangladesh should reflect this diversity.

Pahela Bishakh (the Bengali New Year)

The Mughal Emperor Akbar started the Bengali calendar on 10 March 1585 which came into effect from
16 March 1586, the day of his ascension to the throne. Nature has influenced the choice of Baishakh as
the beginning month of the New Year. Rabindranath writes

Come, come, O! Baishakh, come!

With your severe hot breath, blow away all that is frail.

The businessmen complete their business account this day. The most important function of Pahela
Baishakh is the New Year fair. Hundred of fairs are organized on the first day across the country. In the
capital the hub ofPahela Baishakh celebrations is the spacious campus of Dhaka University. The parade is
organized by the students of the Institute of Fine Art of the University assisted by other cultural bodies. It
is progressed with the beating of drums and cymbals and also singing and dancing.

Among the regional functions, the Bali Khela or the wrestling of Jabbar in Chittagong, folk poetic drama-
Gambhira in Rajshahi, bullock races in Mushiganj are worth mentioning. Exchanging greetings cards,
gifts, and sweets has become a part of Pahela Baishakh celebrations. In true sense the Pahela Baishakh is
the only secular festival in Bangladesh which is celebrated even at the grass-roots level as a national
event.

Victory Day

The national festival Victory Day is celebrated on 16 December every year commemorating our victory
against the occupation Pakistani forces. The Victory Day combines tales of joy and sorrow of heroic
sacrifice and unspeakable suffering. It is a festival that teaches people to turn their loss into strength. It is
a tradition of only four-decade-old but it has become an inevitable part of our national life. The day with a
31 gun salute at the crack of dawn. Then the national flag is raised on all public buildings, many private
houses, and transports. Laying of floral wreaths at the national martyr's monuments is the most solemn
event of the day. The Victory Day parades are held in the cities and towns of the country. At night
important public buildings are illuminated.

Eid-ul-Fitr and Eid-ul-Adha

Both the Eids are joyous festivals which have social and spiritual connotations. Eid brings spontaneous
delight, incomparable joy, and profound fellowship to members of the Muslim community in Bangladesh.
It reminds Muslims of their sacrifice, discipline, and urges them to practice reconciliation through love
and understanding. Eid strengthens fellow-feeling and friendship. People-friends, as well as strangers, hug
each other in a ritual exchange of Eid greetings. Buying a new dress, movement of millions of people
from urban areas to village areas to spend time together with all family members, and preparing special
food items are some of the worth mentioning practices of Eid. Eid-ul-Adha assumes special significance
being associated with the Important Islamic ritual of Hajj and is marked by solemnity and introspection.
The Muslims celebratethe occasion of Eid-ul-Adha by recalling the spirit of sacrifice that market and
event thousands of years ago when prophet Ibrahim was asked to sacrifice most prized possession. In
Bangladesh, the rituals of sacrificing animals during Eid-ul-Adha have assumed a socio-economic impact.
The Eids transports every Muslims into another world filled with happiness and devoid of rancor for at
least a brief while indeed.

Durga Puja

Durga festival is the greatest and the most colorful for the Hindu community. Every year in autumn the
Bengali Hindus throughout the world celebrate the five-day Durga festival. The festival is known as the
Sharadiya Durgotsab. The goddess Durga is adored as the beloved daughter Uma. At the end of every
year in autumn she returns to her paternal home in Bengal from her husband Shiva’s abode in Kailash, a
mountain range of the Himalayas. The feminine form Durga means one who protects her children and
eliminates sufferings of all sorts. On the 10th lunar day after the final worshipping of the goddess her
image is immersed in a river or big pond which is known as Niranjan. Durgotsob became popular in the
beginning of the 19th century although its origin could be traced back to 10th or 11th century. This is
notable that the worshipping of Devi Durga in the form of an icon (Pratima) is only found in Bengal.
Along with the Hindus the people of other communities including Muslims are also seen to enjoy the
Durga festival.

Buddha Purnima

Buddha Purnima (also known as Vaisakhi Purnima or Vesakha) is the most sacred religious festival for
more than a billion Buddhists of Asia and the world. It has been the important day in the religious history
of the Buddhists for more than 2500 years. Lord Buddha, the founder of Buddhism was born on a
Purnima tithi (time of the full moon) of Vaisakha in 623 B.C. and attained Supreme Enlightenment in 588
B.C. Bangladesh is proud to have nearly 2500 years of Buddhist heritage. On the Buddha Purnima Day, a
festive atmosphere prevails everywhere in the Buddhist villages and towns. Temple gongs ring out in the
morning inviting devotees. Men, women, and children dressed in their best attires visit temples early in
the morning with bouquets. They offerprayer before the image of the Lord Buddha and bring out religious
processions. While the monks chant sutras(religious verses), devotees seek refuge in Panchashil (Five
Percepts) or Astashil (Eight Percepts). Religious meetings are held in the afternoon. Monasteries are
illuminated with hundreds of electric bulbs, candles, and earthen lamps. Devotees in joyous mood sing
devotional songs in praise of Buddha, Dharma, and Sangha to beat the country drums and cymbals. The
ambiance exudes a spirit of devotion. People exchange greetings among themselves.

Christmas

The celebrations of Christians locally known as Bara Din (the Grand Day) reflect the broad social
divisions. The Christian Church in Bangladesh has a three-part structure- rural, urban, and metropolitan.
Christianity in Bangladesh has assumed a local flavor. The rural churches celebrate the Christmas festival
for a month that includes kirtan songs, plays based on the themes of Christmas and different activities of
the Sunday Schools. Households are cleaned; doors and windows are repaired and repainted, and yards
are decorated with Alpana designs. New clothes are bought for every family member. The Churches also
get a face of lift. On the morning of Christmas, whole families troops to the Church. Everyone is dressed
in new clothes and a spirit of joy and celebration becomes empowering. The Church is sprinkled with
rose water, candles, and incense sticks are lit. The priest prays for the welfare of his congregation, the
country, and the people. The Church organizes a festive midday fEast. The City-based Church is
brilliantly lit up with colorful light bulbs from the day before. A bright big star is placed above the
Churches for everyone to behold. A Christmas tree is placed inside the Church which is adorned with
stars, balls, angel figures, etc. The services include hymns and choir songs and ethical teachings. Men and
women join in songs and celebrations. The Christmas cake is a special ingredient in the city and
metropolitan Christmas celebrations. In the evening, Santa Claus turns up and distributes attractive gifts
to children. Along with the Christians, the people of other faiths are also invited to the Christian
celebrations which reflect a bond of harmony with people from other religions.

Muharram

The tragic death and martyrdom of Hazrat Imam Hussein (RA), the beloved grandson of the Prophet
Muhammad (SM) constitutes the sad ceremony of Muharram which was taken place on the 10 th
Muharram of Hijri year corresponding to 680 A.D. The Shia Community observes this day through ritual
expression of grief, sometimes beating the chest, and inflicting pain on the body. This day of mourning is
generally known as Muharram. The main centre of the observance of the day in Bangladesh is the
Hosseini Dalan or Imambara of Dhaka. Members of Shia community wear black dress at lEast during the
first ten days of Muharram, considering it to be a symbol of grief. Majlis is arranged to narrate the tragic
happenings of Karbala and food is distributed among the present. In the past, bright and colorful
processions of Muharram were brought out at different places of Bangladesh. There were horses and
elephants too. But with time, Muharram ceremonies have become more austere. This day is observed in
various ways in district towns and villages. On the closing day, processions are brought out with a tazia
or replica of Imam Hussein’s tomb. The mourners in the procession express their grief by striking their
bodies with knives or beating up their brEasts. In Dhaka tazia procession brought out from Hosseini
Dalan, after crossing different streets come to an end at the Dhanmondi lake where a small replica of
Karbala is set up. Imam Hussein is remembered by placing Duldul and flags in the procession.

Rathajatra

Rathajatra is a festival of the Hindu community which takes place in the Bangla month of Asharh. In
Bangladesh the greatest rath festival takes place in Dhamrai. It is also organized in many places of the
country. The people all religions enjoy the colorful processions of the chariots and partake of the fruits
and sweets distributed to the crowd that follow the chariots.

Doljatra and Holi

Doljatra and Holi are two important festivals of Hinduism are celebrated throughout India and
Bangladesh. Doljatra and Holi are synonymous with each other among the Bengali speaking people
following the Hindu faith. The Doljatra festival in Bengal is associated with Lord Krishna and Radha or
Radhika. It is said that on this day Lord Krishna maintained a romantic relationship with Radha. The
associates and friends of Krishna and Radha also participated in the in the event. People sprinkle colored
water with bamboo syringes with great pomp and fun. This festival of mass participation is called the
Holi-utsab or Holi Festival. In remembrance of the romantic event of Radha and Krishna Hindu couples
or lovers also indulge themselves in love making. On this day the traditional social rules and men-women
barriers are relaxed. Even the guardians of the society overlook such excesses. The devotees erect a big
platform, known as dolmancha, usually under a Kadamba tree which is call Keli-Kadamba. The entire
Hindu community participates in the festival. Holi is a spring festival which is held in the full moon of
late Falgun or early Chaitra (in the month of March).

Ras Festival of the Manipuris

The Ras Festivals today takes place in India or Bangladesh owes its origin to the festivity introduced by
the famous Manipuri king Vagya Chandra Singha in 1769. The festival is observed by generations of the
Manipuri people every year. Despite being a religious and cultural representation of the Manipuri people
the Ras festival is often mistaken as being a royal ceremony. In reality the ceremony is an event of the
common people, although it had its origin in the royal court. Manipuris consider Ras to be some six kinds.
It is indeed an occasion for joyous celebration. There are dances and dance plays centered on the colorful
love trysts of Radha and Krishna

Ras Utsab and Chadakpuja at Kantanagar Temple

The Ras Mela (fair) at Kantaji’s Temple in Dinajpur is a famous fair which is observed on the day of full
moon of the Bangla months of Kartik and Agrahayan.Ras Mela took the pattern of the Raslila (a practice
ofgetting a taste of heart in the Hindu community) of Radha-Krishna in Brindaban. The fair continues for
month.

Ras Mela at Dublar Char

To the Manipuris Ras is the chief festival at the same time its an important event to the Hindu community
to commemorate the love trysts of Lord Krishna and his beloved Radha. Dublar Char, an offshore fishing
island SouthEast to Sundarbans is one of the places where Ras is celebrated with passion and religious
fervor. Thousands of fishermen and devotees travel to the island and set temporary camps to celebrate the
two days festivities.

Prabarana Purnima and Kathin Chibar Dan

Prabarana Purnima is an important Buddhist religious festival which comes at the end of the three-month-
long annual lent period. It is also the time of a rainy retreat known as Vassa Vasa in Pali. During this
rainy period, monks live in the seclusion of their monasteries for three months from Asari Purnima to
Aswini Purnima, roughly corresponding to mid-July to mid-October every year. During the retreat in the
seclusion of the cloister of their monasteries, monks spend time meditating, performing special religious
programs, and preaching the message of the Dhamma to lay, devotees, particularly during Upasatha or
Sabbath Days.

The Festivals in the Chittagong Hill Tracts

The Chittagong Hill Tracts have been settled by 13 ethnic groups for the last several hundred years. The
ethnic people of the Chittagong Hill Tracts have their rituals and festivals, which are spread throughout
the year. Kathin Chibar Dan, Rajpunyah, Biju, etc. are some of the famous festivals of the Hill Tracts
region.

Maijbhandari Rituals

A Sufism inspired movement, the Maijbhandari tariqa, meaning a mystic order, evolved in Chittagong,
Bangladesh about one hundred and twenty-five years ago, with Hazrat Shah Sufi Syed Ahmad Ullah
(1826-1906) introducing it. Otherwise a humble locality, the village of Maijbhandar (55 km North of
Chittagong) after which the movement has taken its name has been the place of pilgrimage f thousands of
people from all over the country and across the border.

Festivals of the Ethnic People from the Plains

Some 40 ethnic groups are found in the Northern and NorthWestern districts of Bangladesh. The festivals
celebrated by them throughout the year. The main festivals of the Santals, the largest ethnic groups of the
North Bengal districts are Sohrai, Baha, Hom, Chata, Ebogo, Haria, Dobi, Noai, Sankranti puja. For the
Rajbangshis, the main festivals are Loban Pushna and Hori Bashor. The festivals of the Hajongs are
Deuli and Mosamao Kheda. Karam is the main festival of the ethnic group Oraons and Loban is for the
Kurmis.

Janmastami

To the Hindu community in Bangladesh, Janmastami is one of the most popular celebrations
commemorating the birth of Lord Krishna. On this day the Krishna Temples aredecorated with flowers
and festoons and an idol of the god is ceremonially bathed in a mixture of milk, milk cream, honey,
yogurt, fruit, atop chal (sun-dried rice) and tulshi leaves which are all then distributed as Prasad. The
chanting of devotional songs from the life of the god and Rasalila dance commemorating the love of
Radha and Krishna are some of an integral part of the Janmastami celebration.

Nabannna

The word nabanna means new crops. Nabanna festival, therefore, is a celebration of a new harvest which
brings in a period of plenty and prosperity. The festival has a long tradition that reaches back to a time
when agriculture was the only way of life for a large majority of the people of the country. In Bangladesh,
the festival is held in the month of Agrahayan (November-December). It continues for a few days,
depending on the size of the harvest and the state of the weather. Usually, the weather in the autumnal
month is crisp and nippy, with fog patches sometimes covering the fields early in the day and in the
evening, it is an ideal time for any festival, and Nabanna certainly claims a leading place in the festival
calendar of Bangladesh.

Lalan Festival

The folk-life of the Bengalee people is full of festivals. Among these are festivals that are associated with
the Bauls (a class of uNorthodox religious devotees who sing devotional songs) and the mystic
communities. The festivals of thee Baul community are usually arranged by the disciples on the birth and
death anniversaries of the guru the spiritual guide). These include sadhu seba (attending on the sadhus-
ascetics), musical programmes, and consecration ceremonies etc. The biggest festival of the Bauls is
celebrated at Seuria in Kushtia around the grave of the Baul Samrat (the king of bauls) Lalan Shah (1774-
1890). Surrounding Lalan’s grave-compound at Seuria flows the river Kaliganga.

Boat-races

Boat races are often occasions for festivals to the rural people of Bangladesh. Different types of boats are
used for the race. Koshas, chips, sarengis, sampans, pankhiraj, gainas, etc are mainly used for the boat
races. The rowers put on colorful dress and offer special prayer to the God before race. On the boat the
rowers are divided into three groups. The team leader controls the direction of speed of the boat from the
middle of the boat. With him are musicians playing instruments like dhak, dhol, jhanjor, kansa and
ghanta. In Bangladesh the boat races are held at both national and regional level.

Folk-Arts and Crafts

As a nation Bangladesh is really blessed with many shades of cultural events, folk-arts, crafts and native
games. In dealing with visual components of Bangladesh’s myriad cultural elements, such as folk-arts,
crafts, festivals and games, we are overwhelmed with what we have and what we lost, and are losing
every day.Pundranagar, the present Mahasthangar near Bogra town is the earliest artistic remains of
Bangladesh which dates back to the third century before Christ. Mainamati Comilla and Paharpur at
Naogaon, reveals excellent workmanship of terracotta plaques, bronze figurines and stone sculptures in a
wide variety of designs and patterns. The terracotta plaques provide a fascinating story of the popular art
forms and social events like marriages and child birth, and everyday inhabitancy of Bangladeshi ancestry.

In the Bangladeshi society it is a good sign that the people recognize the wholeness and holiness of
culture as a vital force of life. Very unfortunately the crafts based on plants suffer most because of mono
crop production and over pressure on land and eventually most of the crafts and traditional arts are in the
process of extinction. As a result many of the traditional festivals and games are things of the past. With
the admixture of religion and politics by the state mechanism the festivals of religious origin are
becoming stronger.

Bangladesh is a country of approximately 160 million people. In their leisure our ancestors used to make
beautiful arts and crafts. Many of them are preserved in the National and the Folk Art and Crafts Museum
which are expressions of the human spirit in material form. In this context the growth of handicrafts in
Bangladesh is the sign of the cultivation of sensitivity and humanism that stands for the human endeavor
to bring elegance and grace into life.

Toys, clothes, ornaments, and other utilitarian stuff reflect high-quality craftsmanship full of spiritualism
in their objectivity. Besides they also give a continuous outflow of creativeness, a sustained spirit of
animation and freshness which dispels staleness and monotony of our life. These designs and motifs are
drawn from nature and enriched by the imagination of the artists. The tools of the artisans are after all an
extension of the personality of the craftsman indeed.

Bengali Music
Charya Geeti flourished in the period from the 9th to 12th centuries A.D., Geeta Gavinda- a new form of
music and poetry presenting the immortal Radha-Krishna love lore, Shri Krishna Kirtana- written
sometime between 1450 and 1500 AD by one Badu Chandidas and the Padavali Kirtana have enriched
our ancient and,medieval songs and music. Later on the Shaktapada Sangeet, Tappa (Secular Songs),
Brahma Sangeet, Swadeshi Gan : Patriotic Songs, etc have become some of the most popular Bengali
music of this land.

Jyotirindranath Tagore (1849-1925), Rabindranath Tagore (1861-1941), Dwijendralal Ray (1863-1913),

Rajani Kanta Sen (1865-1910). Kazi Nazrul Islam (1899-1976) and Dilip Kumar Ray (1897-1980) are
some of the key figures who have made the Bengali songs and music most special and world-class indeed.
Music of West Bengal, Music of Bangladesh, Baul, Bhatiali, Bhawaiya, Gambhira, Jari Gan, Jhapan,
Jhumur, Kavigan, Leto Gan, Palagan, Puthi path, Sari Gan are the noted people's music of Bengal.

There are certain peculiar traits in the religious and cultural life of the Bengali people which have marked
them out as a distinct nation. The Bengalis have been drawn more by the inner spirit of religion than by
its outward forms or external rituals. Hence religious orthodoxy or exclusiveness and intolerance could
never influence the mind of the people of this region. In fact, if we go over the history of Islam in Bengal
we would find that the activities of the uNorthodox Sufi saints, pir-fakirs, aul-bauls and dervishes have
been far more effective than those of the fundamentalist mullahs. The religious tradition which the sufi
saints had created was that off spiritual humanism and tolerance which has left an everlasting impact on
the Bengali mind and character. In the Bengali intellectual and cultural tradition also the predominant
trend has not of discord or conflict but that of peaceful co-existence of different faiths and the harmonious
blending of diverse creeds. In fact, the characteristic feature of Bengali life and culture is unity in
diversity, that is, harmony. For various historical reasons religious antagonism and separatist feeing and
discord had begun to manifest during British rule. It would appear that through their struggle for
liberation the people of Bangladesh were able to resurrect their age-old humanist tradition.