The medieval-style attack on the Baul community in Manikganj last week appears to be a direct affront to the Prof Yunus–led transitional government’s much-vouched-for position in favour of freedom of expression. What hurts even more is the government’s nonchalant attitude, as it seemed to turn a blind eye while a gang of marauding bigots settled scores on the streets, with Bauls ducking for cover.
Law enforcement forces, who showed extra zeal in picking up Abul Sarkar -- a folk voice of good repute -- seemed to lose steam when it came to providing the much-needed protection to Manikganj’s musical artists as they were being mercilessly beaten by the bigots.
In fact, the very arrest of Sarkar by the State’s forces only emboldened the bigots, inspiring them to aggressively and prejudicially target the Bauls, displaying a pathetic level of intolerance.
The attackers used flimsy grounds and a narrow-minded interpretation of “hurting religious sentiment” -- tailored to suit their agenda -- as an excuse to take the law into their own hands. In broad daylight, and in the presence of police, a section of religious bigots beat up unarmed artists whose only “fault” was seeking the release of fellow artist Abul Sarkar.
The State and the government of the day should have done their part to provide due protection to those artists who have been diligently upholding the rich Bengali heritage of Bichar Gan -- a genre of folk song on religious and spiritual themes sung by two contesting groups.
They endure thick and thin, financial hardship, lack of patronage and sponsorship, and little media spotlight, all while reviving many lost gems of rural Bengali musical culture and passing the baton from one generation to the next.
It all depends on context and how one interprets things. If one genuinely wants to appreciate the essence of the rich heritage of Bichar Gan, Pala Gan, and other traditional folk forms, they must make an effort to learn about the tradition first.
Jumping the gun, taking a narrow view of such music, or reacting to a one- or two-minute clipped reels from a four- or six-hour musical performance will not help. One cannot do justice to their understanding of what the Bauls are trying to communicate by judging only a fragmented portion of a full show.
But unfortunately, that is exactly what happened in the case of Abul Sarkar.
A certain section of people, who simply detest music (of any genre, regardless of its form) and consider it anti-religious, will inevitably struggle to understand what transpires in a typical Bichar Gan. Their interpretation often becomes misinterpretation -- and that misinterpretation turns into deliberate ill-interpretation.
Interestingly, village folk -- many of whom have never had the opportunity for formal education -- are major connoisseurs of such traditional music. They perform their religious duties with diligence while also appreciating and enjoying Bichar Gan and Pala Gan wholeheartedly, without prejudice. They are willing to spend whole nights away from home, enjoying musical bahas (theme-based musical contests) in rural settings, with Bauls joining from neighbouring districts and subdistricts.
Take Bichar Gan as an example. At the outset, the singers select a topic, which they develop through questions, answers, and counter-questions. Over time, it has spread among folk singers belonging to different styles. During a performance, the audience sits around the stage on which two bayatis (singers) compete. They choose a topic, and one singer asks a question to which the other responds in song. This continues for some time, with each group trying to outperform the other.
These songs are usually based on Islamic stories and doctrines. The themes also include relationships between men and women, between the spiritual leader and followers, and more. A performance may last for several days. During the show, the main singer stands and sings, while the choristers sit beside him and repeat the refrain.
For untrained ears, it may be difficult to understand why one singer might say something that appears to denigrate the rival singer or his or her beliefs. But one should know that such arguments and counterarguments are often presented out of artistic playfulness -- aesthetically and philosophically -- and not to demean or hurt sentiments. If some parts convey lessons, other parts offer entertainment, with a bit of pun attached.
Now, if the Bauls are not allowed even this level of artistic liberty and their voices are silenced, it is we who will become poorer, gradually losing our rich treasure trove of musical heritage. This is not merely a choice; it is a national duty to protect and patronize this heritage and its artists.
Haven’t we seen enough of so-called “mob justice,” “vigilante justice,” and attacks on shrines under the watch of Yunus and his government over the past year or so? The least they can do now to salvage a tainted image is ensure that Abul Sarkar and other Baul singers receive justice and that their attackers are punished.
What all religions teach
Those who took the law into their own hands to “punish” singers accused of “hurting religious sentiment” should pause and revisit their scriptures and religious teachings. Is there any room for intolerance and violence in the doctrines of any recognized religion?
Non-violence is a core principle in Islam, upheld by the Quran and the teachings of the Prophet. Islam emphasizes peace, patience, and non-aggression, and strongly condemns fasad (violence) that causes social disruption. The value of human life is central, with the Quran stating that killing one person is akin to killing all of humanity.
Non-violence is a central principle in Hinduism as well, extending beyond non-aggression to a philosophy of compassion, kindness, and respect for all living beings. It is considered the highest dharma (virtue).
Non-violence in Buddhism, known as ahimsa, is a core ethical principle based on the first of the Five Precepts: To abstain from harming any living being. It includes restraint in actions, speech, and thoughts, emphasizing compassion, loving-kindness, and the avoidance of anger and hatred.
Non-violence is central to Christianity, rooted in the teachings and life of Jesus, who instructed followers to love their enemies, turn the other cheek, and overcome evil with good.
Many atheists and non-religious individuals ground their morality in secular humanism, which emphasizes reason, empathy, and human dignity -- providing a strong basis for a non-violent ethos.
Therefore, the intolerance and resulting violence perpetrated by a section of people under the banner of “Touhidi Janata” are not sanctioned by the tenets of any religious or irreligious belief system. How can one claim to “heal” a hurt sentiment by resorting to violence and causing bodily harm to others?
Reaz Ahmad is Editor, Dhaka Tribune.
