Jibanananda's thought on future of Bengali language, literature

Renowned as a poet primarily throughout his lifetime, Jibanananda Das, also known as a novelist, short story writer, essayist, literary critic, and translator, saw his multifaceted identity unveiled only after his death. Despite the recognition of merely 372 printed poems during his lifetime, posthumous research reveals an approximate total of around 3,000 discovered poems. Furthermore, his literary corpus includes 19 novels, 127 short stories, 79 essays, critiques, discussions, and personal writings, along with 56 diaries spanning over 4,000 pages, and a collection of around 1500 letters and correspondences. (Gautam Mitra, Diaries from Pandulipi, Volume One, Hrit Publications/2019, p. 20).

Jibanananda Das, born in 1899 and passing away in 1954, spent the majority of his 55-year life working as an educator. After settling permanently in Kolkata, having left behind his roots in Barishal, he briefly worked as the editor of a literary magazine named "Swaraj." During this period and both before and after, he wrote several articles, particularly focusing on the Bengali language and literature. However, with the uncertainties of life looming after the partition of India and Pakistan in 1947, Jibanananda Das and his entire family left Barishal for Kolkata. From the subsequent years, particularly since 1948, he actively participated in the language movement advocating for the recognition of Bengali as the state language of the then-East Pakistan (now Bangladesh), culminating in the historic events of February 21, 1952, on the streets of Dhaka. As tensions rose regarding the language issue in East Bengal (now Bangladesh), Jibanananda Das, a resident of Kolkata, penned "The Future of the Bengali Language and Literature."

Relevant to the context, among the articles found up to this point, notable ones pertaining to education and literature include "Shiksha Diksha," " Shiksha-Diksha-Shikshakota," "Shikshar Kotha," " Shikshar Sahitya Engreji (Literature of Education in English)," "Lekhar Kotha," "Rabindranath (One)," "Rabindranath (Two)," "Kobita Path: Nazrul Islam," "Keno Likhi," "Uttar Roibik Bangla Kobita," and so on. Additionally, apart from these, several English articles on language and literature can also be found.

In his essay titled "The Future of the Bengali Language and Literature," Jibanananda Das reflected on the condition of the Bengali language and literature in the 1950s, a period that has now become a reality. He exemplified a remarkable foresight, as demonstrated in one of his poems where he wrote: "Today, humanity is helpless in the hands of humans, and there are no pure jobs in the world." Jibanananda Das dedicated his entire life in pursuit of what could be considered a 'pure job.' Despite his endeavors, he did not find this 'pure job' in his lifetime. Even though he chose the path of teaching out of necessity, he did not derive satisfaction from it, as evidenced in numerous letters to his friends. The question arises: has the reality of a 'pure job' become more relevant in today's age of information technology and the fourth industrial revolution? Do we not witness cries for a 'pure job' from all directions within humanity? Particularly, do the creative individuals not strive throughout their lives for a job akin to the workings of their minds or a 'pure job'? Therefore, what Jibanananda wrote nearly a century ago remains relevant in today's Bangladesh and the world at large.

In another poem, Jibanananda Das wrote: "A strange darkness has descended upon this world today, those who are blind see more than anyone else." Published in the magazine's issue dated Poush 1361 (Bengali calendar), is this poem still relevant? Are there still those around us who, despite being blind, perceive more than others with sight? Are those who do not speak of what they will do not actually doing it? Are those who do not speak of what they will not actually saying it? Are those who are not supposed to be in certain places not sitting there, intruding with their presence?

The language of Jibanananda Das's prose mirrors that of his poetry. Powerful like his poetry, his prose is exemplified by pieces like "The Future of the Bengali Language and Literature."

The article was likely written by Jibanananda Das in the early 1950s, possibly around 1950-51, as the language movement for the recognition of Bengali language was ongoing in East Pakistan during that time. Although it's uncertain whether the article was penned before the events of February 1952, there are indications within the text that suggest its relevance to the unfolding historical context. In a passage, Jibanananda contemplates, "Will East Pakistan find it easy and natural to adopt Urdu, leaving aside its own language and literature, or will it also desire and be able to gain acceptance of Bengali as a state language of Pakistan, this issue with language in East Pakistan has highlighted the problem." The discussion remains inconclusive, as he remarks, "No conclusion has been reached yet. It's difficult to predict the course of events." He acknowledges the ambiguity in available information, stating, "I cannot confidently assert the accuracy and completeness of the news found on paper; from reading the news, it seems very possible that a significant number of Pakistanis want to see Bengali established as a state language of East Pakistan." He suggests that if the desires and efforts of those in East Pakistan for their language are successful, it would also be greatly beneficial for the language and literature of West Bengal.

In this article, Jibanananda Das reminds us that almost everyone in East Pakistan is increasingly using Bengali. The educated populace may know English, but English, however grand it may be, is a foreign language. He believes that the country's language should be indigenous. Bengali is the indigenous language of East Pakistan; the essence of this language has been nurtured in the lips and literature of East Bengal for so long, especially in the mouths and minds of the Muslims there; all of Bangladesh loves and respects these dialects.

Many times it is thought that when people speak a language, good literature is produced in that language; however, going against this notion, Jibanananda Das writes, "Although the place may be small, there is no reason that its language and literature will deteriorate. A small country can produce great literature. In history, various types of literature and languages have become active in small countries and have almost reached the status of the world's great regions. England - even Great Britain is not a large country. From the time of Chaucer until today, English literature has become superior on that small island, gaining status and respect around the world. Athens was a small city, Greece a small place, but the Greek language, literature, and culture have been accepted as almost the only eternal language, literature, and culture of humanity, both in Europe and beyond; considering the credibility of all the above views (there is nothing to deny), there seems to be no reason to fear that gradually, over time, it will deteriorate and be lost."

Jibanananda Das declares at the beginning of the 1950s that with the way Bengali language has evolved, it is worthy of becoming the national language of independent India. He writes, "Bengali is the language of the literature and society of East Bengal for many centuries. The Muslims of East Bengal have written and spoken in various dialects for several centuries, showing special significance in their language. If the healthy but inadequate expression of the language is closed, then the current apathy towards Bengali (both formal and informal) will be a matter of consideration."

In this article, Jibanananda Das points out that despite Bengali being a language conducive to literary discourse, sustaining a livelihood through literary pursuits is nearly impossible. In his words, "Some novelists aside, literary figures in Bangladesh hardly find time to engage in literature-related activities unless they have land, property, or sufficient funds. If they lack these resources (which is the case for most writers), they are compelled to seek employment or engage in business, and still continue to do so." But even finding employment is not easy. Jibanananda mentions, "Finding employment is now more difficult than before. There are more unemployed writers than before, and their number is increasing. Even writing, whether in prose or poetry, does not bring in much money. The number of short stories and novels is decreasing." So, what will become of literature? Jibanananda asserts, "Those writers who have sufficient money and leisure (though there may be very few) can continue their literary pursuits with determination. However, for others, who rely on others for sustenance (which is increasingly becoming unpopular and impractical), feelings of unease and uncertainty may occasionally hinder their writing efforts. Writing will become increasingly difficult due to financial difficulties."

In this article, Jibanananda Das, an English professor who primarily sought to earn a living through writing, reflects on the precarious future of the Bengali language. He declares, "The greatest crisis for Bengali language and literature has arrived after nearly two hundred years, not just due to the weakness and corruption of those governing society—although that is certainly a contributing factor—but also due to various other reasons." However, amidst his concerns, he also expresses hope, saying, "If those special writers who will work in the next twenty-five to thirty years, even if their numbers are very few (as is feared), demonstrate the special strength of heart and mind necessary to keep Bengali language and literature alive in its grand mainstream, then perhaps (can we see?) the future may not be as bleak as it seems." Here, alongside his optimism, there is also evident skepticism. The doubts he raises remain relevant even in 2024. The use of language and the seemingly voluntary nature of standardization in the Bengali Academy, mass media, and social media today may raise questions about how much has changed since Jibanananda expressed his concerns and hopes about the future of the language nearly seventy to seventy-two years ago.

Author: Journalist and Jibanananda researcher