|Image: Carey L Biron|
As a Pakistani, there is a part of you that reacts instantly to the word Bangladesh: guilt, remorse or, in some cases, nostalgia can suddenly take over. I am from the generation that was spared the horrors of Pakistan Army actions, of information blackouts on the massacre of Bengalis in the name of Pakistani nationalism. But what does it mean to be half a Pakistani, without East Bengal – especially when you know a bit of history and have managed to see through the falsities of the textbooks? It means nothing or it means a lot; it depends on which way you want to look at the other half, now a proud, vibrant country.
Working in international development is what took me to Bangladesh for the first time, nearly five years ago. Prior to that, I had been familiar with the country’s mythical music, rich poetry and tales of its golden sunsets and singing rivers, but had never touched its soil. Bengal’s magic is embedded in the Subcontinental imagination, and these images and literary references long shaped my view of the country. However, my romantic notions were severely jolted when I arrived in Dhaka – at first glance, an overcrowded concrete jungle typically lacking in urban planning. More of the same, I concluded: big cities, despite their buzz, can let you down.
Still, my disappointment did not last, as I soon undertook to seek out the city’s various corners, its hidden spaces of beauty and comfort; above all, what I found was an engaged citizenry marching on. Discovering the University of Dhaka and its surroundings came as a much-needed connection, though older parts of Dhaka are also quite mesmerising. The gulmohar (or krishnachura) trees, almost on fire, greet a visitor on nearly every street, as does a tremendous volume of rickshaws.
Then there is the Shaheed Minar, the monument marking Bengali resistance founded on linguistic identity. The physical monument is modern, and by itself is not particularly exciting. However, its significance is truly monumental, marking as it does Bengali nationalism from 1948 to 1971 under the misrule of West Pakistan elites. Given movements for ethnic, linguistic and provincial identities ongoing in today’s Pakistan, the Shaheed Minar is a powerful reminder of how centralised rule and marginalisation of cultural identities lead to festering problems.
A colleague who took me to see these sites was most polite with me. He was fervently nationalistic but chose his words carefully – at least until I asked him to drop the formalities and just say what he wanted. Then the floodgates opened, and out came his personal memories and renditions from Bengali oral histories. I even found myself apologising, though I then laughed at myself for such a delusional gesture – my few words of apology meant nothing against the horrors of Bengali suffering. Luckily, the charms of the place and the krishnachura trees came to my rescue. And so, I brushed the dark side of our shared histories under the proverbial carpet, just the way that Pakistan has done. For many people in Pakistan, 1971 is today an invisible event, a deliberately ignored footnote in our collective memory, despite being one that should remain understood as a moment of reckoning for the entire country. After all, majority provinces seldom secede; it is usually the other way around. […]