Showing posts with label Ekushey February. Show all posts
Showing posts with label Ekushey February. Show all posts

Sunday, February 21, 2021

Book Smuggling: Risky But Successful Attempt to Save Lithuanian Culture and Language

 


A book smuggler of Lithuania

Photo courtesy: fmcm.co.uk/

Today is the International Mother Language Day. This day emphasizes the use of one's mother language and culture without any interference. This leads to sustainable development. 

In human history, we see how victors, to subdue the defeated peoples, forced their own language and culture on them. The story of the Bengali (Bangla) language movement of Bangladesh in 1952 is an example of how the people of Bangladesh successfully resisted the imposition of the Urdu language on them by the West Pakistani authorities. This ultimately inspired UNESCO to declare February 21 as the International Mother Language Day worldwide.  

Another example is Lithuania. The Russian empire, to Russianize Lithuania, banned books written in Latin script and imposed Cyrillic script from 1864 t0 1904. To save their language and culture from the Russian onslaught, some patriotic Lithuanians resorted to smuggling books to Lithuania from different countries. To learn more, kindly read the following: 




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Monday, February 22, 2016

Old Bangla (Bengali) Prose


Cover of the book Purono Bangla Goddo (old Bengali prose)
Image courtesy: The Daily Star (Dhaka)

The Bengali-language book, Purono Bangla Goddo, by Professor Anisuzzaman has been published by the Mowla Brothers, Dhaka. It provides the development and examples of old Bengali prose. Lovers of Bengali language and literature would find it both handy and useful.

The writer of the book says: "The history of Bangla prose is generally described from the beginning of the nineteenth century. But most scholars agree that some examples of Bangla prose can be found from the sixteenth century. They say that prose from the sixteenth to the eighteenth century is scattered and limited to records and documents. The development of Bangla prose, on account of continuity and essence, is noticed from the nineteenth century." 

For additional details, please read the following: Old Bangla Prose

 

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Sunday, February 21, 2016

The Quotation of the Week (February 21 - 27, 2016)


A quotation of Jose Rizal on 'one's own language (mother language)', and compiled by Jerome D'Costa

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Saturday, February 21, 2015

Bengali Language in Bangladesh Is Losing Its Importance






 A weekly 'Bangla Kagoj' article on the waning position of the Bangla (Bengali) language in Bangladesh (Click on the above images to read them in an expanded format)
Through struggle and blood, the Bangla (Bengali) language earned its rightful place as one of the two state language of Pakistan after 1952.

Salam Saleh Uddin, in his Bengali-language article, published in the weekly Bangla Kagoj (February 17, 2015), provides the background of this language movement in Bangladesh culminating in the independence of the country in 1971 and Bengali being its sole state language.

The writer then demonstrates with facts and reasoning how the preeminence of this language in the country is gradually being jeopardized by unfocused and unthoughtful government policies and decisions. He says among 114 universities in the country, only 18 have the Bengali as a subject in the curricula. This is all the more shameful because countries around the world in every February 21 observe the International Mother Language Day following Bangladesh's example of the Bengali language movement

In addition, the globalization with its free economy and incursion of the international communication media (Internet, TV and films), the Bengali language in Bangladesh is under aggression from both English and Hindi languages.

To read the complete article of the Bangla Kagoj in an expanded format, you may click on the two images above.

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Today Is the Ekushey February: Bangladesh and World Honour Their Mother Languages


The Shaheed Minar (language martyrs' memorial) doodle by Jerome D'Costa
Today is the 63rd anniversary of the Bangladesh language martyrs' sacrifice of life for defending their mother language, Bangla (Bengali), against the encroachment of Urdu. 

On this day, the Bangladeshis all over the world pay their tribute to the language martyrs, called Bhasha Shaheed. Millions of Bangladesh citizens converge on their local Shaheed Minars to lay flowers, garlands and wreaths in honour of the martyrs. 

 In consonance with this day in Bangladesh, the world communities also observe this day as the International Mother Language Day.

To read more on the subject, you may visit our past blog posts at: Ekushey February.

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Tuesday, February 21, 2012

Ekushey (21st) February



Central Shaheed Minar, Dhaka

 Artwork (Toronto: Feb. 26, 2011) © Jerome D'Costa


Ekushey February

By Jerome D'Costa

Ekushey February has a meaning
Only when Bangladeshis enjoy freedom,
Freedom from hunger, freedom of the speech
Freedom of the press including the other media.

Ekushey February has a meaning
Only when there’s justice in the country,
Justice in the nation’s law and administration,
Justice in education and business, justice in employment.

Ekushey February has a meaning
Only when there’s equality everywhere,
Equality of all irrespective of race, religion, gender, education and profession
Equality that will heighten the bond of brotherhood and cooperation.

Ekushey February has a meaning
Only when Bangladesh’s mother languages get their proper places,
Mother languages of Bangla (Bengali), mother languages of 40 other ethnic groups
Mother languages that bind individual groups with a solid glue.

If Ekushey February is observed annually without freedom, 
Without justice, equality, and proper places of country’s mother tongues,
It becomes empty, it becomes fake, it becomes a lie,
It becomes a mere yearly show for the show’s sake.

Ekushey February should be a conscience, a guiding light,
Ekushey February should be a measuring rod
For whatever we do in Bangladesh.

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Thursday, March 3, 2011

Colloquialisms in Bangladesh Weave A Beautiful Tapestry

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(In the above image) this colloquialism, prevalent in the north
of Dhaka city, says: "Emra dia naa gia hemra dia jaao"
(Instead of going this way, go by the other way)


This colloquialism, prevalent in the south of the Dhaka city,
says: "Noor parbar noisos ke?" (Why are you running?)

Layout and design of the two images (Toronto: Feb. 28, 2011) © Jerome D'Costa


The examples in the above images are rustic colloquialisms prevalent in two areas of Bangladesh, which has a myriad of colloquialisms. Each district or region has its own peculiar conversational Bangla (Bengali). Some are understandable, others are not. Some sound foreign to others as these are coloured by Arabic accents influenced by Arabic-speaking sufis (mystics) and traders who came to those areas hundreds of years ago.

Colloquialism is a conversational or spoken language that is typical of a particular area. It varies from one locality to the other even though they speak the same main language. The British, Americans and Australians speak the same language -- that is, English -- but there’s a vast difference in their accents, pronunciations, and usages and meanings of words. Siminarly, in Bangladesh, we have Dhakaia (of Dhaka), Chittagainga (of Chittagong), Syleitta (of Sylhet), Noakhailla (of Noakhali), Dinajpuira (of Dinajpur), Kushtia (of Kushtia), Borishailla (of Barisal), and Faridpuira (of Faridpur) bhasha (colloquial languages). Colloquialisms are not acceptable in formal or written communication.

In Bangla (Bengali), we have a saying, “Ek desher buli, aarek desher gaali” (one locality’s lingo is another locality’s cursing). One such example will suffice: In a rural area, south of Dhaka city, they use the word ‘aara’ for a small and shallow pond. The same word, in the north of Dhaka, means certain male private parts!

In the mid-sixties, I had come across a Bengali dictionary by famous linguist Dr. Mohamamad Shahidullah. Its name was Bangla Ancholik Bhashar Ovidhan (Bangla dictionary of regional colloquialisms). Dr. Shahidullah used a story in formal written Bengali first, then he showed, by examples, how the same story is told in different district colloquialisms. It was a fascinating reading indeed.

The diversity in colloquialism gives the language an interesting colour and beauty. That’s how a language is enriched. None should be ashamed of his or her own colloquialism in comparison to any other's but should feel proud of his or her own heritage.




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Wednesday, March 2, 2011

Ekushey February and Some Thoughts on the Suppression of Bangla (Bengali) Language in East Pakistan

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The Ahsan Manzil (also called Nawab Bari -- Nawab's palace)
at Sadarghat, Dhaka, as seen (in the middle) from a boat
on the flooded Buriganga River

Photo (Dhaka: July, 1995) © Jerome D'Costa


The Nawbabs or Nawabs, originally hailing from Kashmir of North India as Khwajas, were rich merchants who later acquired zamindaris (feudal estates) from the British on auctions and became influential in Dhaka. They were given the title of Nawbab or Nawab, similar to that of the British peerage, by the British who were pleased by their full support during the deadly days of the Shipahi Bidhroho (rebellion of the Indian soldiers). The Britishers named this rebellion "Sepoy Mutiny" that happened all-over India.

The Nawbabs were Farsi (Persian) and Urdu speaking elites who did not mingle with the ordinary Bangali (Bengali) population. During the Pakistan period (1947-1971) in East Pakistan, they gave support to the ruling elites of the West Pakistan who were also facile in Farsi and Urdu languages.

Khwaja Nazimuddin (1894-1964) was an influential politician of the Pakistan Muslim League party. He was the Chief Minister of East Pakistan when the question of having only the Urdu as the state language of Pakistan was raised in the Pakistan Constituent Assembly in Karachi. Khwaja Nazimuddin was very vocal in his opposition to the counter-proposal of East Pakistani member of the parliament Dhirendranath Datta to have also Bangla (Bengali) along with Urdu as the two state languages of Pakistan.

The West Pakistani ruling elite and their supporters in East Pakistan wanted to stifle the thinking of the East Pakistanis by suppressing Bangla (Bengali) -- their mother language. This new imperialism of the West Pakistanis gave rise to the language movement among the Bangalis of East Pakistan. The Bangla (Bengali) language movement against their efforts resulted in the indignation that ultimately in 1971 led to the independence of Bangladesh.


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Tuesday, March 1, 2011

William Carey's Take on Bangla (Bengali) Language

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Dancing light
Photo (Toronto: February , 2011) © Jerome D'Costa
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Monday, February 28, 2011

It's Time to Replace the Anglicized Place Names in Bangladesh with Bangla (Bengali) Names

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Map of Bangladesh
Map courtesy: www.maps.com/

Every year in February we observe the Ekushey February (Bangla Language Martyrs’ Day) and the International Mother Language Day with much fanfare. The goal of these two observances is to give importance to our mother languages. Yet, on our own backyard, we have some issues that need to be tackled.

We need to think deeply about replacing Anglicized place names in Bangladesh with Bangla names they had before the British changed them. These Anglicized place names are used when speaking or writing in English. Although the British left India 64 years ago, we are still carrying on the double standard of using Anglicized place names when speaking or writing in English, but using Bangla place names of the same when speaking or writing in Bangla.

When the British conquered different regions of India, they began to pronounce and write local place names completely different from their original ones. These Anglicized names might have been easy for them to pronounce or write, but they were totally a disgrace to the original pronunciation.

President H. M. Ershad was bold enough to officially change the Anglicized name of the capital city of Bangladesh. He got it corrected to ‘Dhaka’ in place of ‘Dacca.’

It is interesting to see that later, the Indian government, too, changed the names of ‘Calcutta’ to ‘Kolkata,’ ‘Bombay’ to ‘Mumbai,’ ‘Bangalore’ to ‘Bengaluru’ and ‘Madras’ to ‘Chennai.’

Bangladesh still has got a good number of Anglicized names that need to be changed according to local Bangla pronunciations. These Anglicized names along with their Bangla names are:

Astagram (Oshtogram)

Bandarban (Bandorbon)

Baraigram (Boroigram)

Barguna (Borguna)

Barisal (Borishal)

Bhedarganj (Bhedorganj)

Biral (Birol)

Bogra (Bogura)

Chittagong (Chattagram)

Comilla (Kumilla)

Habiganj (Hobiganj)

Ishurdi (Isshordi or Iswardi)

Jessore (Joshohor)

Jhenaida (Jhenaidoho)

Kalaroa (Kolaroa)

Kalmakanda (Kolmakanda)

Khagrachari (Khagracchori)

Lakshmipur (Lokkhipur)

Madhupur (Modhupur)

Maheshkhali (Moheshkhali) Island

Manpura (Monpura)

Maulvibazar (Moulobibazar)

Mohanpur (Mohonpur)

Mymensingh (Moymonshingha)

Nandigram (Nondigram)

Narail (Norail)

Narsingdi (Norshingdi)

Palash (Polash)

Saidpur (Syedpur or Soidpur)

Sandwip (Shondip) Island

Sarisabari (Shorishabari)

Satkhira (Shatkhira)

Savar (Shavar)

Sirajganj (Shirajganj)

Sonargaon (Shonargaon)

Sreemangal (Sreemongol)

Sunamganj (Shunamganj)

Sylhet (Silet or Srihotto)

Tungipara (Tongipara)

The name ‘Cox’s Bazar’ should remain the same because it is the name given after the British Captain Hiram Cox (died in 1799), who was in-charge of this place and earned a good name with the local population, because of his compassionate rehabilitation work among the Arakan refugees who came there from Burma.

The Bangladesh Jatiyo Parishad (parliament) needs to come up with a bill that will make the Anglicized place name changes a reality.


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Sunday, February 27, 2011

How A Canadian Soldier Endeared Himself to Afghans By Speaking Their Language

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Master Corporal Shawn Grove, a Canadian soldier in Afghanistan,
displays his Pashto dictionary and his self-written notebook
of Pashto words and phrases. He learned to speak fluent Pashto
on his three tours of duty in Afghanistan.
Photo courtesy: Rick MacWilliam of Edmonton Journal

On Ekushey February (21st February) every year, Bangladesh observes the Bhasha Shaheed Dibosh (Language Martyrs' Day) and the world observes the International Mother Langauge Day. The mother language is so dear to one's heart that one can even give his life for it. That's what happened in East Pakistan (now called Bangladesh) on February 21, 1952. Several students and non-students, on that day, gave their lives for defending the status of the their mother language Bangla (Bengali) against the onslaught from West Pakistani rulers who wanted to impose Urdu as the only state language of Pakistan.

Many a great persons spoke of the importance of learning and speaking a different language from one's own. American businessman Lee Iacocca said: "Talk to people in their own language. If you do it well, they'll say, 'God, he said exactly what I was thinking.' And when they begin to respect you, they'll follow you to the death." Italian film director Federico Fellini said: "A different language is a different vision of life." If one learns a different language, he or she will come to know what that language speaker thinks and why he or she thinks so. A Czech proverb says: "Learn a new language and get a new soul." South African politician and Nobel Peace Prize winner Nelson Mandela said: "If you talk to a man in language he understands, that goes to his head. If you talk to him in his language, that goes to his heart."

On the occasion of the International Mother Language Day this year, we salute Master Corporal Shawn Grove of Alberta for his accomplishment of learning Pashto, a different and difficult language, and being able to communicate with its speakers, who felt closer to him than any non-Pashto speaking Canadian or other nationality soldiers.

We reproduce below Master Corporal Shawn Grove's story previously published in the Edmonton Journal of February 13, 2011:

Alberta soldier who speaks Pashto draws stares in Afghanistan

Speaking the language is a great icebreaker for Master Cpl. Shawn Grove

By Ryan Cormier

EDMONTON — It was a blistering, dusty July day and Master Cpl. Shawn Grove was stuck in a traffic jam on a narrow, crowded road in Kandahar City.

His upper body out the roof of a Light Armored Vehicle, at the gunner position, he turned to an Afghan family in an open-box cargo truck in the next lane. A farmer and his two young sons sat among sacks of grapes and raisins.

“How you guys doing?” Grove asked in Pashto, the dominant language in southern Afghanistan. “Is traffic always like this?”

The farmer’s jaw dropped. His sons scrambled over their grapes to gawk at the foreign soldier who spoke their language. Between the truck and the LAV, an Afghan boy skidded his bike to a clumsy stop and stared at Grove, wide-eyed.

Across the gap, the farm boy from Barrhead shook hands with the Afghans. He passed the boys Jolly Rancher candies mailed from Canada, and was rewarded with a bag of grapes in return. Traffic finally moved, and Grove told them to have a good day, again in Pashto.

Everyone within earshot stared.

That quick conversation leaped the language barrier between Canadian soldiers and those they protect.

Pashto is spoken by more than 50 million people worldwide, and is well-known as a difficult language to learn. For the past nine years, the Canadian Forces have relied heavily on local Afghan translators.

But halfway through his second tour in the country, Grove decided there was a better way.

Partly, it was boredom. Partly, he wanted to crack a joke to Afghan National Army members he saw every day.

“I just decided it would be interesting to hear what they were saying all the time. It started with me writing a couple sentences down and having them slowly translate them. I would write it the way I heard, making up my own punctuation. It rolled from there, it was learning by immersion.”

At nights, the soldier studied in his bunk. He spent his free time with Afghan army members and police officers, drinking chai tea and teaching them English in exchange for new Pashto phrases he carefully printed in a dog-eared notebook.

By the end of his 2008 tour, the member of the Princess Patricia’s Canadian Light Infantry, 1st Battalion, could converse. But it wasn’t until he returned to Edmonton that his studies took off. Grove bought a computer program and sought out local Afghans to talk with. He watched Pashto videos on YouTube and covered the subtitles with his hands. He’d never learned a second language before, no classes in high school, and had no previous interest.

“I didn’t follow any learning pattern, and military-wise there is no language training. They give us an afternoon, here and there, but it’s for the basics, like greetings or ‘Stop or I’ll shoot.’ There was no real program in place, so I did my own thing.”

When he returned to Afghanistan in 2009, Grove was determined to hold full conversations with Afghan people. When Canadians arrived in a new village, approaching nervous families, it was often Grove who smoothed over those first crucial minutes.

“It’s such an icebreaker. If you can walk into a village and say hello, that’s one thing, but it’s another to say it’s nice to meet you and crack a few jokes. You get everybody smiling and you’re on a better foot already. It breaks down a lot of barriers. People are way more receptive and remember you the next time you arrive.”

Grove would show off pictures of his family and aerial shots of the farm where he grew up.

He discovered that a Captain Black cigar from Canada bought him 20 minutes of conversation while the smoke drifted.

Lifelong Afghan soldiers had never met a foreign uniform they could discuss their personal lives with. Even the Afghans who made it obvious that Canadians were unwanted surrendered to their curiosity about Grove.

He didn’t learn to read and write the language, as many of the Afghans he spoke to were illiterate.

Grove, 28, smiles when he recalls the missteps and confusion that accompanied his learning — such as the time a translator tricked him into calling his commanding officer an asshole. He learned the hard way that Afghans have little concept of sarcasm. Often, he was encouraged to convert to Islam, which he politely declined.

Grove once translated between a Canadian medic and an Afghan boy with a gash on his head. When they were done, Grove stood, and in his rough accent, said: “It’s sad when children are hurt. I don’t like to see this.”

The assembled locals put their hands over their hearts in reply.

Over his three tours, Grove has seen his language skills grow in importance as the mission has progressed from firefights with the Taliban to a more structured counter-insurgency.

“In 2006, on my first tour, I didn’t even give it a thought. Now, a counter-insurgency is basically a popularity contest, you want to be more popular than the adversary. You’re a lot more popular if you can tell a joke.”

Capt. Cole Peterson, also from 1PPCLI, met Grove before and during their 2009 tours of the country. He applauded Grove’s efforts, both for the dedication they require and the benefits they bring.

“Over there, it’s completely obvious how foreign we are. We look different, walking around in all our gear. For one of us to speak like them, it immediately gets us in the door.”

Most soldiers “bash a few phrases” into their heads to make their jobs easier, but few have the natural aptitude for the language Grove has, Peterson said.

“It is a completely different language than anything we’re used to. There’s a lot of distinct noises you have to make with your throat.”

Grove plans to leave the military soon for a more “normal life,” having experienced everything he imagined when he joined at age 19 in 2002. The military was his dream since childhood and it led to 20 months in Afghanistan. Now, his battered, torn Pashto-English dictionary is the prize souvenir of his three tours.

“In hindsight, it’s a simple thing,” he said. “It’s a sign of respect to learn someone else’s language.”



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Saturday, February 26, 2011

The Poem of the Month (February, 2011): EKUSHEY FEBRUARY (21st February)



The Central Shaheed Minar (Language Martyrs' Memorial, built in memory of the ones who gave their lives to defend Bangla -- or Bengali -- language from the onslaught of the West Pakistani rulers in East Pakistan on February 21, 1952) in Dhaka

Doodle (Toronto: February 26, 2011) © Jerome D'Costa

Ekushey February (21st February)


The Ekushey February would never be there,
If the rulers of Pakistan were real rulers.
The Ekushey February would never come to pass,
If there were no notion of domination and usurpation.
The Ekushey February would never be there,
If there were virtues of brotherhood, equality and sharing.
The Ekushey February would never be there,
If there were no hypocrisy between profession and practice of Islam.

The Ekushey February is there,
To assert the rights of the deprived people.
The Ekushey February is there,
To give equality to all.
The Ekushey February is there,
To think and act freely according to one’s conscience.
The Ekushey February is there,
To give freedom to one’s word.

(Updated on February 6, 2018)

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