In Bangladeshi culture, there is no shortage of poverty and inequality. The two are more interconnected than it seems, and in fact, the latter invariably engenders the former. Indeed, income inequality is the root cause of poverty.
Culture, in my view, is not just artistic creations, but rather the entire thought process of individuals encompassing education, philosophy, science and learning. Economic equality is an essential factor in cultural equality, creating divisions in the forms of city dwellers and rural dwellers, educated and uneducated, rich and poor.
Economic inequality leads to all other forms of inequality both at the core and at the top.
True, economic solvency cannot always bring about cultural emancipation, as seen in oil-rich Middle East countries. But, dropping it will not bring cultural freedom either. It may not be the only facilitator but is undoubtedly an essential one. How can people think of education or liberal thoughts, if they don’t even have the means to sustain their very existence?
The passage delves into the language crisis in Bangladesh, where the dominance of foreign languages, especially English, continues to overshadow Bengali, the native language of the people. The author outlines how the educated elite, historically influenced by colonial powers, have often embraced foreign languages such as Sanskrit, Persian, Urdu, and more recently English, while neglecting Bengali. This has created a social divide where the ruling classes align themselves with foreign culture, distancing themselves from the common people who continue to speak Bengali, despite their socio-economic struggles.
The piece also critiques the role of language in the national identity and the notion of patriotism. The author argues that true nationalism is embodied by the working class—farmers and laborers—who have remained largely unaffected by foreign cultural imprints and continue to preserve and use Bengali in their daily lives. In contrast, the elite class, who often adopt foreign languages, are seen as detached from the masses and their language.
The author raises a significant question about the future of Bengali in higher education and official domains, where English continues to dominate. While there have been efforts to promote Bengali, such as the annual commitment on International Mother Language Day, the author believes these efforts often fail, as English continues to be favored in formal settings, symbolizing status and power. The passage challenges the notion that Bengali will ever replace English in academia or administration, as long as the country remains financially dependent on foreign aid and external influence. It concludes that without a revolutionary change in the social and economic structure, Bengali will remain marginalized in higher education, government, and professional sectors. The common people, who are the true defenders of the language, face a constant battle to keep Bengali alive in a society increasingly dominated by foreign languages and cultural influences.
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