Professional Documents
Culture Documents
It was this question of geographical locating that kept one of the Valley’s
component-districts Karimganj wide awake at least for two days and two nights
during the Sylhet Referendum (1947) when a political indecision sprang as to
which side of the Radcliff Map the fate of Karimganj would lie. Subrata Kumar
Roy (1966- ) was the only writer of the Valley to make use of this incident to
create a short story, named ‘Swadhinatar Mrityu : Ekti Sakshatkar’ (The Death
of Freedom : An Interview, 1997)
Cachar came under the British annexation in 1832 (non-officially in 1830,
after the assassination of the last Dimasa King Gobindachandra), while
Karimganj remained with the erstwhile Sylhet, Tea plantation began in Cachar
in 1855 and Silchar town came to be known as a Planters’ Town. This town got
a lot bigger when the rail-road came in 1899. Though there was none to exclaim
like the female onlooker of ‘One Hundred Years of Solitude’ : ‘It’s coming...
something frightful, like a kitchen dragging a village behind it’ (P. 210), the rail-
road not only broke the solitude of the Valley, but hailed innumerable human
resources from various corners of the eastern India whose babbling hearts were
later translated into a poignant song :
On September 12, 1874, Sylhet was severed from the erstwhile Bengal
Presidency and annexed to Assam on the pretext of a shortfall in tax revenue.
Earlier the same year Cachar had also been annexed to Assam. And again in
1947 the same Sylhet was surgically removed------ as if it were a carbuncle------
from the political topography of Assam. So, it is quite evident that Barak Valley
has, for its Bangali-speaking population, always been a cultural extension of the
erstwhile Surma Valley. In this sense, partition of Barak Valley from the Surma
Valley was not a cultural migration, but a geographical displacement. When
partition became a reality, Barak Valley had to shelter a good number of
displaced families coming from the erstwhile East Pakistan. ‘Communual riot
was brewing up in the erstwhile East Pakistan,’ Kali Prasanna Bhattacharjya
wrote in his memoir ‘Silcharer Kadcha’ (The Silchar Diary, 2008), ‘In 1952 a
brutal mass-killing took place on the railway bridge at Bhairav. How many lives
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were lost that day is still a matter of speculation. Just after this incident the
exodus of displaced persons began from East Pakistan. The local Govt. High
School opened up a camp for the evacuees.’
Earlier, before the partition, what was produced in the name of literature from
the erstwhile Barak Valley was scanty and aesthetically insignificant, for example,
during the 1940s, some political activists wrote poems and stories which left no
mark on the literary works of the later decades and which, however
revolutionary they were in style and spirit, were really anachronistic as they
failed to follow the track of their contemporary Bengali mainstream literature.
But during the same decade a group of poets also emerged whose contribution
has largely been underrated, perhaps due to the hubbub of their moderist
successors of the 1960s. These poets came with a strong sense of aesthetic
collation with the mainstream literature, but their point of departure from the
maistream was still more significant. They were mostly poets of nature, but their
search for a marginal identity often made them conscious of their location
together with its historicity and of their geographical
neighbours------ so much so that sometimes they became poets of a geography.
This is somewhat a unique experience in the history of Bengali literature as a
whole------ poets of nature becoming poets of geographical diversity------ and they
can only be compared with the first generation of poets of the Brahmmaputra
Valley who were chronologically their successors and who were either a
political activist or a historian------ viz. Hemanga Biswas (1917-1987) and
Amalendu Guha (1924- ). These nature-poets seemed engrossed in a search for
a new homeland, in difining its geographical historicity as Debendra Kumar
Paul Choudhury (1907-2003) wrote in a memorable poem :
‘While on the train, I have often heard
the call of Haflong Hill------
not a free moment I had to spare then
to be a guest there at Haflong Hill’
(‘Haflong Hill’, ‘bordering poetry’, p-21)
‘I want to feel the soft throb of the Naga queen’s young heart
I see visions of the Naga hills------
a white steed flashing by------ with Joan of Arc.’
(‘The Naga Queen’, ibid, p-17)
any way that the poets were living the lives of exile. Their ecstasy or euphoric
state of mind prevents the reader from arriving at such a conclusion. Rather their
ecstasy incorporates a sense of discovery : they were discovering a new
homeland with its heterogeneous ethnicity and cultural pluralism.
A different facade of the same search can be found years later, during the
1990s in one of the best known stories of Arijit Choudhury------ ‘Pu Ghosh’ (Mr.
Ghosh, 2008) in which the job-hunt of a young man of Barak Valley compels
him to embrace the life of an exile in Mizoram. There amidst various exotic
experiences, the man finds a new home in an alien landscape------ though always
listening to the call of his homeland at the back of his mind like the protagonist
of Rabindranath’s story ‘The Postmaster’. Finally, when he comes back home, a
postcard too arrives tracing his address------ a postcard whose blurred ink-letters
perhaps hints at a would-be oblivion from both the sides, at a mental and
cultural gap that is difficult to bridge : ‘It seems that the post card had been
lying unnoticed in some dark cave or in a deep forest. Only ‘Dear Pu Ghosh’
and the address of Pu Ghosh remained unaffected, God knows due to whose
affection.’ (Pu Ghosh, P.42) With this unbridgeable cultural gap, the story stands
unique because it is a journey into the multiculturalism that surrounds the
North-Eastern milieu.
But a Bengali-speaking middle class poet and writer of Barak Valley had
other avenues to explore, to submerge his multi-cultural identity into a uni-
cultural and uni-dimensional one. He had, for example, his history which
always reminded him of his exile from the greater Bengal. So when the first
little magazine of modernist poetry ‘Swapnil’ appeared in 1957, it diluted the
search of a homeland of the earlier poets in a multi-cultural surrounding, but
became, so to speak, a proto-mainstream magazine, invoking an essentially
Bengali reality. Though Karunasindhu Dey’s (1942-2005) ‘Kanthe Pariparswiker
Mala’ (1963) was undoubtedly a leap forward with its social content and social
commitment, it never upholds the convention of the earlier school of Bengali
poetry of a multi-cultural Bengali identity except in its name------ where
surrounding becomes a garland around the neck of the poet.
which told on the literary works produced during the 1960s and the 1970s. For the
poets and writers of the 1960s and the 1970s, the search for a new identity did not
at all become pertinent. Since Barak Valley had always been a cultural extension
of the erstwhile Surma Valley and since they had not been culturally displaced
during the partition, they never had any feeling of a psychological vaccuum.
This is also evident from the fact that during those tumultous decades, all news
came from Calcutta through the Jugantar and the Amrit Bazar and the Ananda
Bazar. It was years later, during the 1980s that a change came over the printing
media when newspapers too emerged to cater to the Valley’s hunger for local
news.
So, for the writers of the 1960s and the 1970s, partition narrative was not at all
a psychological necessity. Whatever sense of vacuum they had in their minds------
of displacement------ had already been filled in by the common cultural practices
they knew they were sharing with the Surma Valley. But when the language circular
of 1960 became a reality, when the Language Movement of 1961 knocked at
their door, most of them realised with a shudder for the first time that they were
living in an alien land. But their faces almost instantneously turned towards
Calcutta which had all along been their imaginary buffer against every stress over
the years. Calcutta was the dreamland where they wanted to live even when they
were all awake. This is why they failed to decipher the message of the Language
Movement which had a hidden political agenda : to enhance human
development in Barak Valley. Everybody ignored it------ right from our
politicians to our writers.
There was, however, the solitary figure of one writer, viz., Badarujjaman
Choudhury (1946- ) who wrote about and thought for his own people even
during those modernist upheaval in Barak Valley’s Bangla literature. As because
he was a religious minority, Calcutta could never become his dreamland------ the
very communal structure of the regional politics was responsible for this mental
polarisation and this accounts for Badarujjaman’s enless tales about his own
soil. Because he had never been mentally alienated from it, Badarujjaman,
togetherwith his two contemporaries Moloy Kanti Dey (whose ‘Asraf Alir
Swadesh’ or ‘The Homeland of Asraf Ali’ is almost a trendsetter story
searching the identity and the homeland of a religious minority :‘Now the place
where he stands is a no man’s land. Standing here, Asraf realises he has
no land of his own in the whole world.’ ) and Arijit Choudhury (whose
‘Aagun’ or ‘Fire’ written during the 1980s is almost a nighmarish narrative of the
so-called ‘foreigners’ issue’ of the then Brahmmaputra Valley) wove either
iconoclastic or committed stories about the people of Barak Valley on many a
theme including gender politics. In this sense, these three writers were perhaps
ahead of their time and it was only their successors who became their real
contemporaries.
These successors were the second generation of poets and writers born after
the partition. They were sons of this soil and their terrain was this Valley alone.
Partition was no more a reality to them, but a Pandora’s box which they did not
want to open any more. Rather their concern rested with the all round
development or retardation of their own species living in this soil. Though the
1980s happened to be a bleak decade for human resource development in
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perhaps our forefathers’ search for a new homeland and the nostalgia for a lost
homeland may find a new dimension and a new horizon.
Primary Materials :
1. bordering poetry, An Anthology of Translated Poetry from Barak Valley, Arjun Choudhuri, Vicky
Publishers, Guwahati, 2010.
2. Silcharer Kadcha, Kaliprasanna Bhattacharjya, ed. Amitabha Dev Choudhury, Parul, Kolkata,
2008.
3. Ninth Column ,Vol-10. Issue- 8, ed. Amitabha Dev Choudhury and Prasun Barman, Guwahati,
January 2010.
4. Pu Ghosh, Arijit Choudhury, Evom Mushayera, Kolkata, 2008
5. Yapanchitra, Special Supplement : Selected Poems of Barak Valley, ed. Amitabha Dev Choudhury
and Tamajit Saha, Kolkata, 2009.
6. Barak Upatyakar Nirvachita Golpa, ed. Kapishkanti Dey, Akshar Sahitya Prakashani, Karimganj.
1994.
7. Britter Baire, Deependu Das, Akshar Publications, Agartala, 2008.