Reflections
Images of society
Qazi Motahar Hossain (1897-1981) remains a powerful voice in Bangladesh's intellectual circles. As a writer, scientist, statistician and journalist, he was --- and is --- unique in the many dimensions of life he explored. He knew Kazi Nazrul Islam and Kazi Abdul Wadud and many others who were to leave a lasting impact on life in Bengal, indeed in the Indian subcontinent. A formidable chess player, he was at the same time known as an inimitable conversationalist.
The following article is a translation of a section from Qazi Motahar Hossain's Shomaj Chitro as it appears in Qazi Motahar Hossain Rochonaboli, Tritio Khondo, published by Bangla Academy (1992). We present it to our readers in two installments. The second installment will appear next week. 1.
Crossing the twenties, she just stepped into her thirties. No more the young woman she once was, though her body is still tight and trim. She lives in Mohonpur village of Jessore district. She is poor and makes a living by doing household chores in the neighborhood --- paddling the dheki to pound the paddy grains into rice, wet wiping the mud floor of the thatched huts, or washing clothes. Quite contrarily, though she always wore a smile on her face, everyone pointed to her as the sad one. Her parentage was unknown and no one was bothered about this. She never became a mother to a daughter, though there is much doubt about that. However, to make it all convenient and easy, she was called Pachir Ma. She did not object to this given name, so others thought it was useless to have any further discussion of the subject. Agile and alert, Pachir Ma talked freely to the men and women in the village. Not being a gossipy type, her source of information was what she heard from the household inmates when she went about her daily chores. And she rationalized that as no one was taxed for hearing anyone talk, so she would hear for free whoever talked on whatever subjects. Sometimes five different persons would ask her about five different things, and she would give five corresponding answers. It was for this reason the ultra smart youths of the village named her 'gazette'; for the women she was a 'gossip monger' and men said she was a 'double-mouthed' creature. The Hindu munshi and the Muslim mullah called her a 'tale-tattler.' Pachir Ma ignored all these epithets. She thought that even if it were some fatwa --- a village decree--- it was her responsibility to make a response. This was how it had been and how it would be in future. Some among the villagers were habitual gossips. They would indulge in talking fictitiously about people to others. Pachir Ma had a clean reputation, and not even her enemies would dare point a finger at her to suggest she had been gossiping about herneighbors. No one was her enemy in the entire neighborhood. She had one outstanding characteristic, which some said was good while others disagreed. Free of inhibition she was quick at repartee. The moment someone asked or said something to her, pat would be her answer. Without a care, she was bold and straightforward even if she were confronted by a judge or a magistrate or a Hindu priest or a Muslim moulvi. This attribute of hers dispelled enmity of any kind. 2.
Pachir Ma was overjoyed. For the past couple of days, she had been waking up early to make chira out of parboiled paddy grain, grind wheat grain into flour, make ground turmeric, wet wipe the earthen floor, wash clothes and attend to all household chores. It was endless and there was no time for her to bathe or eat her meal. She felt that the work was too much. But then, she banished such thoughts. She was over the moon. Nasir Mia said, 'Pachir Ma, you work nonstop. Why don't you take a break in between your work? It is still three to four days before Ryaisa is to be married.' Prompt was her reply, 'Just hear me out for once. I am going to work for your daughter's marriage. Why should I hesitate, pause and take a break? Go away, don't disturb me when I am working.' She was working so earnestly that it seemed all responsibilities rested on her, and indeed so they were to be. Some twenty or twenty two years ago, Pachir Ma was not called by this name. Nasir Mia was in Rangpur. A terrible famine had gripped the countryside. Acute pangs of hunger had reduced the sense of friendship, love and affection, for were these not vain qualities now? It was better that instead of all persons becoming weak due to hunger and die collectively efforts be made by each person according to his capacity to fend for himself? When Kulsum was married she was still a teenager. Shortly, within a year, she lost her husband. Already a severe famine prevailed throughout the country. So she had to seek shelter with her parents. They were sad. Whatever food they could get they gave to Kulsum. However, all around all they could hear was the refrain of 'no food…no food…' So how could they get food for their daughter? People were prepared to mortgage or sell their belongings and valuables for procuring food. There were no buyers, for everyone was in the same plight. Those who were working on monthly wages were better off than the others. So the old parents of Kulsum approached Nasir Mia, begged and pleaded with him to keep Kulsum for good. He was so moved by the plight of the poor parents that he agreed at once to their proposal. Both the parents heaved a sigh of relief as their daughter had got shelter. Kulsum began to look after Nasir Mia, doing her work faithfully. Though he was a short tempered man, he got no chance to say anything harshly to her. In six months' time, Nasir Mia married Kulsum. Subsequently, after a period of about three or four years, Nasir Mia took leave from his work and returned home to his birthplace. He wanted to leave Kulsum behind in Rangpur. During those days it was a practice among the male shareef, the elite, to have nikah, or marry females from among the common classes in town or place of work. When such a person would be moving out of the place of work he would leave behind the woman he had wed, not considering the situation of the woman. But Kulsum was a stubborn woman and did not let go of Nasir Mia. In turn he made her promise that on no account would she disclose the matter of the nikah. She would have to live like a maid, work in neighbouring households and earn her own living. She would have to forego all her rights to save the reputation of Nasir Mia's descendants and family members. From then onward Kulsum lived a shadowed life. The deep desires of her heart were like an unknown energy that lay buried in the darkness of the ocean. Her physical activities, whether rigorous or recreational, took a uniform colour. She wore a smiling face. And whatever else remained of Kulsum was transformed into Pachir Ma. 3.
The groom is expected to arrive at dusk. The five bride's maids have bathed her, dressed her up and kept her secluded in a room. She is not allowed out--- not to see the shadow of a male figure. Fearing slander about the girl, Pachir Ma kept watch over things from a distance. About 10 o'clock at night, amid crackers and fireworks the bridegroom arrived. The village boys were so thrilled at seeing the fireworks that they forgot to detain the groom's palki and obtain payment, chada, from the party accompanying the palki for the football club, the school or the mosque. The elderly guests came out and began a discussion on what was the proper thing to do on such an occasion and what was not. Soon the groom from the palki was brought into the assembly of guests. After a while everyone was served with a sweet drink. And those present were of the opinion that after the maghrib prayers the nikah should be done and the feast of eating should follow afterwards. In the meantime, the sweets, sarees and ornaments that the groom had brought with him were sent in for the bride. Every item was selective and everyone was very happy to see the collection, expressing their opinion almost at the same time. It seemed that without the 'million words' no marriage was complete. Suddenly there was a disturbance. Nasir Mia's aunt, stunned upon opening a box, exclaimed, "O Ma! Just look at what has been sent. They are Hindus and wear shindoor in the parting of their hair, how awful! Use shindoor? In a respectable family? Ha! Ha!' # When Pachir Ma heard this she burst out, 'So what? If more of shindoor has been sent, why not return it to them?' The moment her remarks ended, a huge commotion of conflicting words set in within the inner section of the house. Nasir Mia's aunt looked at Ryaisa and said sarcastically, 'Here you are, dress yourself in shindoor. It has been sent for you--- you will be the painted bride. Let me go and get you some chandan, sandal wood paste, and decorate your face with chandan spots; you will match the Hindu and the Hindu thakur.' While she was speaking thus, her words and utterances spread around quickly. Nasir Mia's uncle came from within and spoke of the debate that was going on inside the house. Following this a torrent of arguments erupted between the Hindu munshi and Muslim mullah based on the Hadith kitab. Someone said loudly that shindoor was used among the low castes, and crackers and fireworks were signs of the heretical. It was haram, forbidden in the Muslim religion. From the groom's side some one whispered, 'Everyone was enjoying the fireworks display. It was thrilling and not a poor show. But now that the play of lights is over, it is said to be haram.' This led to more arguments on ancestry, heritage and family connections. The details on the faults of each family and clan began to be discussed, in terms of who had married into a lesser family, and what the scandals were between families. The deliberations on the subject were so varied that it seemed like a sea vessel endlessly churning out muddy water.
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