The Bengali literature was influenced by these developments. Sufism and vaisnavism , and related literature and folk-practices added distinctiveness to the Bangalee ethos, which strengthened the tolerance and cooperation among various communities. The Mughal politics and emperor's court was respectful and tolerant towards all religions and views.
Around half the Amir-Omrah high officials of the Mughal courts, as in Dhaka, belonged to the Hindu community. Almost all contemporary families of big businessmen were Hindus, who flourished under the patronisation of the Nawab. These political features indicate that communalism was not an issue in the then state structure.
Almost unknowingly, the issue of religion was never considered in the blossoming of the Bangali nationhood over the past few centuries.
Religion was not relevant for nation-building even up to the last decade of British rule. The British only for planning and implementing the partition of bengal used religious differences. In order to receive their support, the Muslims of East Bengal were told that its relatively less developed Muslim community would get unprecedented opportunities if Bengal were partitioned. The All India muslim league was established in Dhaka with instigation from the British government.
As a reaction to this, the communal feelings grew among the Hindus. However, the Kolkata-based Hindu bhadralok class succeeded in in compelling the government through a movement to rescind the illogical creation of the province of eastern bengal and assam. The governments never attempted to rule the people by dividing them according to religion prior to the British rule.
It was a strategy only of the British colonial era. The India Acts of , and made arrangements for elections based on communal divisions. The election was held on the basis of religious adherences and the subsequent governments were elected on this basis.
As a consequence, communal interests gradually held sway in political relationships. The demand for establishing a 'Pakistan' state in areas of India inhabited by Muslims was raised in based on the narrow considerations of communal politics.
The Pakistan state was established in on the basis of this demand. But this theory of Muslim Nationalism did not prove to be sustainable. But the central rulers of Pakistan considered Bangla as the language of the Hindus and therefore Urdu was declared as the state language of Pakistan.
The Bangla-speaking people of East Bengal protested this move and waged a movement for according the same status to Bangla. It became clear to the Pakistanis through this movement that the East Pakistanis were Bangali as a nation and Bangla was their mother-language.
The Bengalee nationalistic movement had its origin there. Its ultimate outcome was the materialisation of a secular, independent Bangladesh through an armed revolution by the Bangalis in Toggle navigation Banglapedia. Main page Random page Contact. Significantly, none of the stalwarts was a politician.
Subhas Chandra Bose was an exception. The same is true of the people of Uttarakhand. Steeped in the spiritual ethos that give them their unique identity, they seem to have been left behind in things practical by others who have settled here from outside. Politics is here in abundance too, but it is used in a pejorative, abusive sense. Their icons are the spiritual giants whose influence remains undimmed despite the passage of time.
What is generally found is that the revolt of the mentally awake Bengalis against materialistic obsession takes the form of radicalism - non-conformism vis-a-vis the existing order and a dream for better things. The Uttarakhandis are not radically minded in the sense the Bengalis are. The Bengali race is a fine instance of a hybrid race. Numerous races - Aryan, Dravidian, Mongoloid, Semitic and Negroid — came here with their peculiarities, both physical and temperamental, got mixed in blood and contributed to the complexity of the race.
Many anthropologists are of the view that such an enormous measure of blood-mixing has happened to a very few among the races that inhabit what is known as the Indian sub-continent. The Aryan civilization seems to have left little influence on the Bengali culture except on the surface of its superstructure. The custodians of the former steered clear of Bengal perched on the eastern fringe of the Aryan-dominated region. There is no mention of any warrior from Bengal fighting on any of the two warring sides in the epic battle of Kurukshetra.
Bengalis retaliated by refusing to emulate the Aryan civilisational tenets for long. Several of the non-Aryan religions like Buddhism and Jainism aside from the numerous cults like Tantra, Bajrajan, Mantrajan and Sahajjan emerged here. They differed in their social organization, marriage customs, birth and death rites, food, and other social customs from the people of the rest of the country.
They spoke Tibeto-Burman languages. In the mids, the percentage distribution of tribal population by religion was Hindu 24, Buddhist 44, Christian 13, and others The tribes tended to intermingle and could be distinguished from one another more by differences in their dialect, dress, and customs than by tribal cohesion. Only the Chakmas and Marmas displayed formal tribal organization, although all groups contained distinct clans. By far the largest tribe, the Chakmas were of mixed origin but reflected more Bengali influence than any other tribe.
Unlike the other tribes, the Chakmas and Marmas generally lived in the highland valleys. Most Chakmas were Buddhists, but some practiced Hinduism or animism.
Of Burmese ancestry, the Marmas regarded Burma as the center of their cultural life. Members of the Marma tribe disliked the more widely used term Maghs , which had come to mean pirates. Although several religions, including Islam, were represented among the Marmas, nearly all of the Marmas were Buddhists. The Tipperas were nearly all Hindus and accounted for virtually the entire Hindu population of the Chittagong Hills.
They had migrated gradually from the northern Chittagong Hills.
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