During the British colonial era, the relationship between Bangalee Muslims and the Bangla language was intricate and multifaceted, encompassing elements of identity, religion, and colonial influence, speakers revealed on Thursday. The insights were shared during the 11th installment of The Daily Star’s Itihas Adda, themed “The Language Question of Bangalee Muslims: British Period,” hosted at The Daily Star Centre in the capital city.
The discussion delved into how colonial interventions, religious resurgence, and the quest for political identity molded the linguistic history of the region. Professor Monsur Musa, a linguist, emphasized that while the collective term “Bangalee Muslim” is often used, language is inherently personal for each individual. He illustrated this point by highlighting the distinct spoken language of renowned Bangalee Muslims, Professor Abdur Razzaq and writer Abul Mansur Ahmad.
Prof. Musa challenged the oversimplified notion that Sanskrit-derived words are exclusively “Hindu” while Arabic-Persian words are inherently “Muslim.” Drawing parallels with English’s use of Latin terms in medical science, he described how Bangla incorporates Sanskrit words as essential components of the language, cautioning against viewing language solely through a religious prism.
Furthermore, Prof. Musa underscored the anthropological insights of early colonial scholars such as William Carey, who meticulously documented colloquial language nuances in his works. He stressed the profound impact of language on human expression and societal dynamics, urging for a refined and mindful use of words to enhance the quality of life.
Researcher Md Chengish Khan shed light on the intentional language modifications introduced at Fort William College in the 19th century, favoring a Sanskrit-heavy prose style that marginalized the language spoken by the common populace. He detailed how this linguistic shift was propelled by figures like William Carey, who purged Arabic and Persian vocabulary from prose, previously associated with the elite class.
Chengis highlighted a significant educational lapse among Muslims following the 1857 Sepoy Mutiny, which allowed the Sanskritized prose style to dominate. The emergence of a counter-narrative championed by figures like Abul Mansur Ahmad in the 1940s aimed to establish a distinct “Dhakaiya Bangla” standard reflective of East Bengal’s Muslim majority.
Describing the historical tension between Bangalee Muslims and their language as “fractured,” researcher Tahmidal Zami traced this disconnect back to early poets who defended writing in Bangla against religious scrutiny. Zami noted the colonial census’s role in solidifying a unique “Bangalee-Muslim” identity, causing a dilemma where the community oscillated between their vernacular “mother tongue” (Bangla) and the aspiration for a “national language” (Urdu or Arabic).
Zami highlighted the evolving linguistic landscape under colonial influence, challenging the perception of “Musalmani Bangla” as a universal dialect, suggesting its development was region-specific. The session was expertly moderated by The Daily Star journalist Emran Mahfuz, with opening remarks delivered by journalist Shamsuddoza Sajen.
