The Defining Moments in Bengal: 1920–1947

a very interesting book and its review is here.

I quote

The history of Bengal has been the focus of a great deal of recent scholarly attention. It has benefitted from waves of topical and methodological interest, but there has long been a need for a comprehensive book on the late colonial period that encompasses revisionist historical perspectives and their conclusions. Since most of the early Congress leaders came from Bengal, in histories written in the 1960s and 1970s that sought to study the clash between British colonialism and Indian nationalism, Bengal featured prominently. As the field of Indian history began to encompass provincial history in addition to nation-centric narratives, Bengal came to assert itself more eloquently by the end of 1970s. What followed were specific focuses on the theme of partition, the history of the subaltern groups, historical experience of women, peasant and working class struggles, communalism, and Hindu and Muslim nationalism. This multipronged approach enriched the area of study overall. Lacunas that remained were quickly corrected. For instance, in partition studies, Bengal was relegated to a backseat because of an overwhelming interest in Punjab, though Bengal was also partitioned. But subaltern studies in the 1980s rescued Bengal from this neglect by encouraging studies on the Bengali peoples’ experience of partition, particularly women and scheduled castes and tribes. No oversight prevailed for long. Now Sabyasachi Bhattacharya’s The Defining Moments in Bengal 1920-1947 offers a welcome broad history within the framework of the ‘constitutive elements of the life and mind of Bengal’ (p. vii), his argument for starting the book with 1920 being that the decade saw a ‘redefinition’ of Bengal’s identity and the birth of a “new ‘Bengali Patriotism’” (p. vii). 

Language, literature, education and community: The Bengali Muslim woman in the early twentieth century

This was a fascinating article even if it left me a bit befuddled. What was the hypothesis and how did they manage to come to their conclusions? I quote the synopsis.

 The issue of women's empowerment has a long history. This article intends to trace the issue of women's empowerment in the area that now forms contemporary Bangladesh. In this regard, we have delved into the early part of the twentieth century to look into women's writing in numerous journals that were beginning to be published in that era. Looking into Muslim-edited journals, we look into how issues of women's education, writing and the place of women in society were being debated. In this process, we have laid special emphasis on women's writing, using the examples that we have cited as part of a new form of women's voices. What we discover about women's empowerment in this process is that it is a fraught issue, and there is no clear-cut or direct path that can be easily delineated. Early twentieth-century anti-colonial nation-making processes were indeed complex, and in the Bengal region, veered between emphasizing a Bengali as well as a Muslim identity. It is interesting to see how issues of language and the position of women coalesce to form a very exciting arena for researchers.Concentrating on literary writings by women in the early part of the twentieth century, this research is an effort to look into the construction of the modern Bengali Muslim woman, and the connections that can be drawn between the formation of this identity and the emergence of a notion of a Bengali nation. In broad outline, we will be debating the main contours of this nation — based as it is on religious, community and linguistic affiliations. Identity — both at the individual, or community/national level, remained, and remains fluid, as its various dimensions are foregrounded at different times. The nation is also being envisaged as an appendage to modernity, hence the lines that defined modernity at this point are also shifting, and the grounds that the envisaged modern nation occupies are continuously reformed and reconstituted.

foregrounded? eh?

But very interesting to learn about Bengali women writers at the beginning of the last century. Fascinating flowering of their own identity. The authors also navigate and bring out fascinating differences between the urban and rural, muslim and hindu, urdu and bengali speaking and the mixtures thereof.

An interesting paper but curiously left me unsatisfied. I would have liked the authors to have delved deeper into the mix and seen how the Bengali woman emerged, comparing the Hindu and Muslim woman, rather than taking a uni-dimensional perspective because I do believe that there would be a firmer and broader identity with the Bengali bit rather than the religious bit. Still some good references…

Vikram Seth’s speech #flashreads

Vikram Seth, speech at the Kolkata Book Fair on Kolkata, Kobi, Constitution and Kolom:

I will now go to the fourth ‘ko’ or Kolom. I have touched upon the word in law and literature. But especially when one thinks of Tagore, one also thinks of the word as a graphic form, a form of art. I am very happy that Sunil Gangopadhyay and I—as part of this inauguration—were asked to write the word ‘kolom’ in black paint on those white boards there. As you can see, Sunil Da has written it in Bengali and I have written it in English and Urdu. It is interesting that three of the world’s great civilisations, the Hindu, the Islamic and the Judaeo-Christian, are thus incorporated on those boards, just as they are part of our common discourse. This is the richness of our country; we cannot allow it to be filtered and thinned. This is the strength of our country; we cannot allow it to be contorted or distorted.
Let me end with the two opening lines of a poem by Tagore that I have known—in his own English translation—since I was eleven years old. It was one of our school prayers and it expresses his aspirations for India.

‘Where the mind is without fear and the head is held high; Where knowledge is free.’

Let me repeat that: ‘Where knowledge is free.’
Those who try to cloud our minds with fear are the enemies of both knowledge and freedom.
We cannot let our republic, our beloved republic, our constitutional republic, our free and free-speaking republic, be hijacked by fear. It happened once in the Emergency. It must never happen again.
We cannot let them close our mouths and eyes and ears.
We cannot let them break the pen or ration the ink.

Kolome kali jeno na shokaye.

May the kolom flourish.

POEM, RABINDRANATH TAGORE:

Where the mind is without fear and the head is held high
Where knowledge is free
Where the world has not been broken up into fragments
By narrow domestic walls
Where words come out from the depth of truth
Where tireless striving stretches its arms towards perfection
Where the clear stream of reason has not lost its way
Into the dreary desert sand of dead habit
Where the mind is led forward by thee
Into ever-widening thought and action
Into that heaven of freedom, my Father, let my country awake.

~ Rabindranath Tagore

50 reasons not to marry a Bengali man/woman

These two stories literally had me in splits. Somebody has a total wicked sense of humour. I think my wife will agree to most of them for the man..Few gems:

2. A similar Powerpoint presentation will explain why the leg piece of the chicken is also reserved for the man at the table. There is an additional reason here. Growing Bengali boys, who keep growing into growing Bengali boys, need more “protein”, which is good for the “brain”. The “brain”, when encased within the head of a boy, is a collective Bengali obsession. Nurtured by his parents, Horlicks and chicken legs, it will be a potent weapon when he grows up: it will be the highest point reached by a man with a steady, decent job, besides being the embodiment of sex appeal. A Bengali man draws women towards him with his “brain”. For these reasons the popular Bengali sayings: Maachher muro khao, brain-er pokkhe bhalo (Have fishhead, it’s good for the brain); TV dekho na, brain-er pokkhe kharap (Don’t watch TV, it’s bad for the brain); Beshi khela dhula brain-er pokkhe kharap (Too much sport is bad for the brain); Amartya Sen maachher maatha kheye boro hoyechhen (Amartya Sen grew up on fishheads). Fishheads being another powerful Bengali obsession.

12. If they do put the food away, the fridge looks like a battlefield, with several things dismembered, dismantled and oozing liquids. In any case, they would never clean the refrigerator. Ditto for the cooking gas.

27 .They think growing hair on their upper lip will make them more “manly”.

28 .Men are reluctant to make the bed, open the windows in the morning or make the morning pot of tea. Most of all they are uncooperative about hanging the mosquito net. It shakes the foundation of marriage.

33 .They not only have an opinion about everything but they think they take the right decision in everything, though this could be a universal male trait.

39 .They like to pat their pot bellies in private. Sometimes in public.

46.-50 .The Bengali boy’s mother thinks he’s “flawless”. He secretly agrees.

But the women are not spared. I haven't married a Bengali woman but am infested and inflicted by a whole thundering herd of assorted Bengali females in the form of my mother, sisters, friends and colleagues. And after having read this, I think some of my non Bengali females are actually Bengali as well, hence would suggest that they might be universal traits. Here are some choice ones:

50. She expects you to write poetry about her eyes. Or at least to be able to recite Bonolota Sen (where she is that beauty) and pretend that you mean it.

48. Her English is better than yours. And she will never let you forget it.

44. Like the accomplished women of Pride and Prejudice, they all sing Rabindrasangeet and Nazrulgeeti, dance, paint and recite poetry. God help you if she takes her talent seriously.

43. She will never get along with your mother. It is a matter of principle.

42. They will pet and spoil their husbands like overgrown babies and then they’ll ask you not to be a mamma’s boy. The truth is they’d rather you be a “wifey’s pet”.

40. They remove gift wrappers for hours and then preserve the paper under the mattress. If she had her way, she would keep the sellotape too.

29. She will make you bend in front of her and fix her sari pleats, although you have no clue how to, in a manner that is in equal parts helpless and in equal parts authority. Only she knows how to do that.

28. She says eeshh… but it can get very hissy depending on her mood.

27. She dives for the weekly magazine and hides it somewhere until she has finished reading it. And by then it’s time for the next week’s edition.

14. Her son will always come before you.

12. She will spend her life obsessing about her pet and later her son/daughter. Also her bonsais and cacti. And she expects you to do the same.

2. All you can do is ogle discreetly. She is a firm practitioner of mind over matter. She’s the quintessential tease.

1. And yet, despite it all, she is just too good for you. Sorry men.

Go read the full lists, its funny all right.

Nation on a Platter

You might have heard about this quote: "Tell me what you eat, and I will tell you what you are", by Anthelme Brillat-Savarin who was a gourmet and lawyer in his book, The Physiology of Taste, published in 1825. It is quite true, we form some significant social and cultural frameworks around what we eat. What is also very interesting is how the cuisine has changed or has changed because of external influences. For example, I am hearing so much about the rise in the eating of meat + diary products in India and China and how that is driving the increased carbon emissions across the world as well as leading to something of a food crisis.

Over the past few years, my interest in food has grown after having had dropped into a hiatus. Grew up in a Bengali household which loved food, and Ma has won many prizes in cooking all kinds of wonderful dishes in the continental, desserts, Bengali, Mughlai etc culinary ranges. And of course you have macher jhol bhaat (fish curry and rice) which is the staple food for all Bongs. Then for various reasons, went off food as a thing to be savoured and it became something that needs to be done. Had the opportunity to eat in many countries but never really managed to enjoy and savour it till few years back when I left smoking. That's when I rediscovered my palate. Also, it allowed me to spend time in the kitchen with the kids, with my little princess being the chef in charge of the recipe book, my son as the helper, me as the general dogsbody and my wife as the helper/saver/firefighter/advisor, etc. Quite a lot of fun to be had and these days, the entire deciding on the recipe, shopping for the ingredients, the preparation, the cooking, the eating has become a weekend family activity. Much fun to be had.

But besides that, I am also exploring the history and culture behind the various cuisines of the world and have made friends with some good gastronomic experts, such as Vikram Doctor of the Economic Times who is an absolute giant in this area, my friend Luca who is a Cordon Bleu chef etc. So it was with interest that I noticed a paper (details at the bottom) which talks about the food and cuisine in Colonial Bengal times. The basic underlying argument is interesting. When the Brits came over, they felt that eating tons of meat was a clear distinction between themselves and the natives in Bengal. Here's an example of a menu at an ordinary British household in Calcutta.

We dine too at two o’clock in the very heat of the day . . . I will give you our bill of fare . . . . A soup, a roast fowl, curry and rice, a mutton pie, a fore-quarter of lamb, a rice pudding, tarts, very good cheese, fresh churned butter, fine bread, excellent Madeira (that is expensive but eatables are very cheap).

another one:

Our chota haziri, or little breakfast, was at five-thirty to six, and consisted of tea, eggs boiled or poached, toast and fruit . . . . Breakfast at eleven consisted of fried or broiled fish, a dish or two of meat—generally fowl cutlets, hashes and stews, or cold meat and salad followed by curry and rice and dessert. We drank either bottled beer—the universal Bass—or claret . . . . Between four and five there was tea and cakes, . . . . Dinner at half past seven or eight consisted of soup, and entr´ee, roast fowls or ducks, occasionally mutton, and in cold weather once or twice beef, an entremet of game or a savoury, and sweets

I feel full just reading the damn description. Can you imagine this kind of food being ingested? But this is what was considered as "masculine" behaviour, the antithesis of the feminine Indian Hindu man, who mostly ate rice and vegetables. I quote:

According to the eighteenth-century historian, Robert Orme, the diet of the ‘people of Indostan’ exacerbated these shortcomings, dependent as it was on rice, an ‘easily digestible’ food, obtained with little labour, and thus ‘the only proper one for such an effeminate race’. Even among such ‘generally lethargic’ people, Bengalis were especially known for their feeble, ‘effeminate’ ways, and for their slothful habits. Herbert Risley, the amateur British ethnologist and physical anthropologist, observed that Bengali effeminacy had much to do with the ‘relaxing climate’, the ‘enfeebling diet’, and the premature maternity of women

This was discussed at great length around the 1870's in the Hindu Mela Meetings and a quote gives an interesting view of the reaction of the grand poo bah's in Bengali society. See the links with marital race, military powers, etc.

Consider, for example, the following passage from a treatise on food written by Chunilal Bose, a Chemistry Professor at the Calcutta Medical College and one-time Chemical Examiner to the Government of Bengal: The health and physique of the Bengalis were not so poor a few generations ago. Time was when the people of this province were not unaccustomed to military life and service, for they formed regiments which successfully fought against the disciplined army of the Mughal Emperors of Delhi. In the latter half of the 18th century . . . they showed their prowess, courage, endurance and the other manly qualities of a soldier in successfully counteracting the military operations of the French in the struggle for supremacy in South India. There was then plenty of nourishing food (such as milk and fish) available in the land, and people could afford to take them in the right quantity. It is the dearth of these two staple articles of food in Bengal at the present moment that has made the diet of the generality of the people so poor in its nutritive value and has contributed to the deterioration of the health and the lowering of the resisting power against the onslaught of diseases. It is the duty of every true son of Bengal to devise means and adopt measures for the increased supply of milk and fish throughout the province. This will improve the diet of the people and make the country smile once again in health and prosperity.

So what's the recommendation?

In order to make up for the deficiency in protein, he prescribed ‘a more liberal allowance of protein-foods of animal origin [e.g. milk, fish, meat and eggs] in the present-day diet of the people’.

Because of all these pressures, couple of interesting changes came up and that are cookbooks and the expression of what a proper housewife should be able to cook/serve in her household. A typical bhadramahila in the Bengali household should be able to (and this was in 1874):

Native Brahmin dishes of rice and curry; meat in the Moghul style; sweetmeats made from chhana, coconut, semolina, lentils, pumpkin, and thickened milk; western-style pickles and jams, cakes, biscuits, puddings, and bread; and Indian roti, luchi, and puri

Funny that I can recognise this in my own mother's cuisine. Not much has changed, eh? But at the same time, to aid the lady, cookbooks started coming out. The first one came out in 1831 and a second edition in 1854. The first magazine dedicated to cooking emerged in 1883. See this quote from a book published in 1900 as an example of how far cuisine and martial feelings got involved:

In our Bengal, some aspects [of life] are characterized by a lack of orderliness (bidhibaddha bhav). In this country, there is no discipline (srinkhala) and finesse (paripatya) in any matter. This [distinctively] Bengali trait is especially noticeable in the way we eat. Fish and cream (kshir) freely go together to make an abra-ca-dabra of our diet; such a diet is asmuch detrimental to health as it is against the scriptures (shastra). One of my principal objectives is to rescue the Bengali cuisine from this chaos, and to give it a disciplined character. Unless this is done, Bengali cuisine will never develop a backbone. It is not of much use to collect a few recipes and publish them in a book. Just as a disciplined regiment of even a few soldiers is of much greater use in war than the mobilization of millions of troops, so is discipline a crucially important matter in the writing of cookbooks. This discipline is not evident in the few books on food that have been written in Bengal. It is for this reason that I have started with the staple vegetarian food of rice, and [then] systematically moved on to other categories.

But now comes the other pressure point, and that is the nationalistic pressures to create an Independent India. And that meant that the cuisine again had to show some difference between the natives and the British. Guess where this goes? It goes to the vegetarian versus non-vegetarian business. While the author does not mention this, but this also leads to the rise of Hindu nationalism via the vegetarianism versus the Muslim non-vegetarianism. There is much discussion on the dharmic (both Hindu and Buddhist) nature of  vegetarianism. Anyway to show the civilisational refinement of the East versus the materialistic West, this quote is great:

‘To this date, the Europeans have not mastered the exquisite art of combining different vegetables [into a marvellous dish] . . .. Many a century will pass before the Western race will manage to learn these mysteries of vegetarian cooking’.

Swami Vivekananda, interestingly enough, took the opposite view:

As long as men have to practise rajas, as required by the modern age, there is no other alternative than meat-eating. It is true that king Asoka saved the lives of a couple of millions of animals by his sword, but is not a thousand years’ slavery even more terrible than this? Which is a greater sin—to kill a few goats, or to fail to protect the honour of my wife and daughter, and to fail to prevent others from plundering the food meant for my children? Let those who belong to the elite, and do not have to win their bread by physical labour, shun meat. But as for those who have to provide for their subsistence by means of continuous physical toil, forcing them to be vegetarians is one of the reasons for the eclipse of our national independence. Japan is an illustration of what good, nutritious food can achieve.

The debate still keeps on going. As I mentioned, 100 years on from the above debate, its still raging but now its an issue of climate change.
I quote:

“The first elephant is the huge increase in demand from emerging countries like China and India. These countries are eating more meat. It takes about 4 kg of cereals to produce one kg of pork, and about two kg of cereals to make one kg of poultry meat. So a dietary shift towards meat in countries with populations of over 1 billion people each has an enormous impact on commodity markets,” noted the Danish commissioner.

Read some more about this. 

This is something that I have seen quite a lot, specially in USA and EU, their carbon consumption is not really going down, but they are now getting concerned about the carbon consumption of China and India. Well, tough, you cannot stop the change in dietary requirements, folks. Here's an idea, think about GM foods, but no, that's not good either. Anyway, I dont want to go banging on and on about this, but I thought this historical argument was quite interesting to see how one part of the culture of India has changed due to pressures coming in from outside as well as inside.

Nation on a Platter: the Culture and Politics of Food and Cuisine in Colonial Bengal, by JAYANTA SENGUPTA, Department of History, University of Notre Dame, 219 O’Shaughnessy Hall, Notre Dame, IN 46556, USA.
Modern Asian Studies 44, 1 (2010) pp. 81–98. C Cambridge University Press 2009 doi:10.1017/S0026749X09990072