Baul’s
views
on
social,
economic
and
environmental
sustainability
management
are
more
focused
on
people
than
technologies.
In
order
to
inform
people
about
their
individual
sustainability
issues
such
as
mortality,
acquisition
of
wealth,
consumption
habits,
lifestyle
etc.,
Bauls
depict
this
world
as
a
place
of
transit
to
human’s
next
destination
– eternal
or
cyclical.
Bauls,
therefore,
cry:
ছিলাম
কোথা,
এলাম
হেথা,
যাবো
কোথা,
ভেবে
মরি।
-
লালন
ফকির
Silam
kotha,
elam
hetha,
Jabo
kotha,
vebe
mori.
– Lalon
Fakir
(Where
have
I
been
before,
where
am
I
now,
and
where
will
I
go
next
-
I
think
about
it
relentlessly).
The
persistent
thinking
about
mortality
of
all
living
beings
moves
the
Baul
mind
that
manifests
itself
as
one
of
their
philosophical
values.
They
remain
indifferent
to
illusive
engagement
while
doing
worldly
activities.
According
to
Bauls,
excessive
consumption,
wasteful
lifestyle,
and
piling
up
of
wealth
and
money
that
are
considered
socially,
religiously
and
environmentally
immodest
or
extravagant
are
illusive.
All
are
utterly
anti-sustainable.
Bauls
are
shocked
observing
that
the
more
a
person
is
formally
educated
(Pundit),
the
more
s/he
is
materially
egocentric.
In
contrast,
the
laity
people
demonstrate
a
better
sociality
and
civility
over
the
Pundits’.
Lalon
Fakir
warns:
তুমি
বা
কার
কেবা
তোমার
এ
ভব
সংসারে?
মিছে
মায়ায়
মজিয়া
মন
কি
কর
রে?
Tumi
ba
kar
keba
tomar
a
bhaba
samsare?
Misse
mayai
mojia
mon
ki
karore?
(Who
do
you
belong
to
and
who
belong
to
you
during
this
worldly
life?
Engaging
in
falls
illusion
what
do
you
do?).
Lalon
informs
people
about
the
hard
reality
of
this
worldly
life
where
people
are
apt
to
engage
themselves
in
illusive
activities
pertaining
to
their
personal,
social
and
political
matters.
Corruption
and
crime
in
order
to
acquire
money
and
power
depict
people’s
strong
attachment
to
illusionary
activities,
which
are
currently
pervasive
in
socio-political
scenarios
of
Bangladesh.
My
guru
Aziz
Shah
Fakir
(93)
of
Charaikole.
Kushtia
discourses
that
time
tells
people
what
to
do.
A
time
has
now
come
for
Bangladeshi
people
to
reinforce
themselves
with
the
lost
politico-moral
values.
This
is
an
easily
achievable
way
out
for
people
to
graduate
from
current
politico-social
tyranny
into
a
sustainable
political
environment
where
social,
economic
and
environmental
justice
prevails.
Most
politicians
are
now
far
off
from
their
professional
ethics
and
cultural
values
such
as
honesty
and
simple
living.
Rather,
they
are
engaged
in
all
sorts
of
corruption
and
crime.
It
is
now
an
open
secret
that
most
dangerous
muggers
are
some
politicians’
own
creation.
In
the
past,
the
tradition/culture
of
plain
living
and
high
thinking
was
the
politicians’
way
of
life.
Now
a
days
politicians
are
just
opposite
of
what
they
aught
to
be.
They
consume
bestially
divulging
their
utter
selfishness.
MPs
spend
large
amounts
of
money
to
win
elections
and
they
consider
this
spending
as
a
profitable
investment.
The
widening
trends
in
politicians’
corruption
and
crime
are
largely
to
recover
their
widening
financial
investment
during
their
election
campaign.
Such
a
practice
alone
has
largely
ruined
our
pro-people
political
culture.
The
guru
urges
for
new
leadership
to
encounter
this
grievous
situation.
He
predicts
that
the
majority
of
our
population
would
support
a
new
leadership
provided
the
leadership
is
an
inclusivist
like
a
Baul
guru
or
a
Sufi
saint.
Both
Baulism
and
Sufism
teach
socio-religious
and
environmental
inclusivism.
They
utterly
oppose
exclusion
of
people
on
the
basis
of
their
social
strata
or
religious
identity.
They
believe
that
ভক্তির
দ্বারে
বান্ধা
আছে
সাঁই।
হিন্দু
কি
যবন
বলে
জাতের
বিচার
নাই।
-
লালন
ফকির
Bhaktir
dvare
bandha
asse
sain.
Hindu
ki
jobon
bole
jather
bichar
nai.
Lalon
Fakir
(Creator
is
receptive
to
devotion.
He
is
indifferent
of
the
religions
of
Hindus
and
Muslims).
Guru
Aziz
Shah
Fakir
even
opposes
exclusion
of
environmental
goods
(species)
from
economic
activities.
His
un-compromising
attitude
towards
any
sort
of
mono-culture
in
agriculture
and
selective
pisciculture
manifest
his
inclusivistic
conviction.
The
guru
sees
inclusivism
as
one
of
human
values,
which
is
generated
out
of
the
synergy
between
two
or
more
(ethical)
values
such
as
honesty,
simplicity,
charity,
kindness,
(cultural)
compatibility,
environmentalism,
naturalism
etc.
Acquiring
Baul
inclusivism
is,
thus,
a
way
out
for
Bangladesh
to
acquire
all
values
in
one
value
pack
-
inclusivism.
The
guru
stresses
that
inclusivism
is
a
moral
software
for
holistic
sustainability
management,
including
politics.
Inclisivism
makes
people
auto-political,
literate
and
wise.
Bauls
are
though
judged
as
‘illiterate’
within
a
written
culture,
but
hearing
their
innumerable
songs,
one
cannot
but
regard
them
as
supreme
Pundits
of
sustainability
wisdom.
My
guru
stresses
that
his
grand
guru’s
(Dada
guru’s)
guru
Lalon
Fakir
did
not
read
any
religious
books,
but
in
discussing
religion,
he
displayed
an
extraordinary
knowledge
of
the
Scriptures.
The
guru
says:
We
do
not
believe
in
writing
down
our
spontaneously
composed
songs.
We
sing
as
we
go
along,
and
as
feelings
come
to
us.
Lalon
depicts
how
the
lack
of
persistent
inclusivism
compells
Pundits
to
seek
knowledge
from
the
laity:
লীলা
দেখে
লাগে
ভয়
নৌকার
উপর গঙ্গা বোঝাই
ডাঙ্গায়
বইয়া
যায়।
-
লালন
Lila
dekhe
lage
bhoy.
Naukar
upor
gonga
bojhai,
dangai
baye
jai.
(It
is
frightening
to
see
that
the
river
Ganges
is
loaded
on
the
boat
and
runs
through
the
dry
land).
Messages
hidden
in
this
song
invoke
today’s
problems.
Things
are
turning
upside
down.
Economy,
sociality,
environment
– all
are
showing
irregular
(opposite)
trends.
Pundits
from
home
and
abroad
now
seek
local
knowledge
from
the
rural
illiterate
elders
in
pursuance
of
achieving
the
best
practices
for
sustainable
development.
This
is
an
indication
of
Pundit’s
educational
poverty.
This
is
as
if
the
Ganges
has
so
little
water
that
it
seeks
help
from
the
boats
in
order
to
keep
flowing.
Naukar
upor
gonga
bojhai,
dangai
baye
jai.
Although
the
pundits
engaged
in
rural
developmental
work
have
already
caused
a
lot
of
damages
to
global
social,
economic
and
environmental
sustainability,
Bangladesh
has
not
yet
reached
the
point
of
no
return.
Some
basic/simple
socio-cultural,
religious,
economic,
environmental,
educational
and
political
reforms
can
revitalise
the
spirit
of
Bangladesh,
resembling
the
vibrant
sustainability
scenarios
in
the
1950s.
My
guru
emphatically
says
that
in
order
to
revitalise
Bangladesh,
people
need
no
help
from
the
outsiders
and
their
local
agents;
rather
people
should
say
‘good
bye’
to
the
outsiders,
and
re-educate
their
local
agents
to
remove
their
illusion/ignorance.
NGO
bosses
have
forgotten
about
the
socio-economic
and
environmental
reality
and
potential
of
the
country.
They
have
lost
our
traditional
values.
They
need
to
receive
values
education
for
their
own
sake
and
for
the
sake
of
others.
The
sooner
this
happens,
the
better
for
the
sustainability
of
Bangladesh.
The
Guru
stresses
that
values
education
for
sustainability
will
help
NGO
operators
realise
that
Bangladesh
need
no
borrowing
from
outsiders.
The
country
has
enough
local
resources
for
generating
self-reliant
sustainability.
Self-reliant
sustainability
is
an
ecosystemic
state/norm
where
people
intra-dependently
create
a
synergy
towards
enjoying
self-sufficiency
in
basic
needs
– food,
shelter
and
clothing.
Education
for
acquiring
values
and
occupational
skill
automatically
flows
in
order
to
sustain
the
state
of
self-reliance.
My
guru’s
devotees
can
provide
outcome-based
education
to
NGO
operators,
focusing
the
precepts
and
practices
of
sustainable
development
in
local
contexts.
My
guru
suggests
that
an
NGO
must
work
in
a
particular
locality,
with
a
mission
to
achieve
sustainable
development
in
social,
economical
and
environmental
contexts
of
the
area.
It
is
suggested
that
even
more
than
one
NGO
can
conjointly
operate
in
a
locality
undertaking
the
responsibility
for
holistic
sustainable
development
of
the
locality.
Any
particular
NGO
must
not
be
allowed
to
run
all
over
the
country,
showing
no
positive,
visible
and
sustainable
outcome.
NGOs
are
frequently
blamed
for
cheating
poor
people.
This
also
must
be
stopped.
NGOs
are
part
of
Green
Revolution
(GR)
technology
transfer.
My
guru
is
utterly
against
the
GR
technologies.
He
claims
that
though
the
GR
technology
tripled
food
production
in
just
a
few
decades,
it
also
has
created
a
wide
range
of
problems.
Some
of
these
are
pollution
of
water
bodies
by
farm
chemicals,
accelerated
land
degradation,
increased
pressure
on
water
supplies,
loss
of
genetic
variability
in
crops,
enhanced
vulnerability
in
crops,
enhanced
vulnerability
to
pest
and
crop
diseases.
It
has
also
brought
a
series
of
social
and
cultural
problems,
including
widening
the
economic
gap
between
affluent
and
the
poor
farmers.
The
guru
also
stresses
that
exploitative
forms
of
economic
growth,
devastative
forms
of
social
changes
since
the
birth
of
the
nation
have
accelerated
the
technological
transformation
(of
nature),
generating
ecological
imbalances
and
degrading
the
basis
of
sustainability
of
our
economic
order.
This
process
has
led
to
degrade
natural
resources
and
a
decline
in
ecosystems’
productive
potential.
To
reverse
the
situation,
guru
Aziz
Shah
Fakir
reveals
that
knowledge
of
the
productive
practices
and
cultural
values
of
traditional
societies
appears
as
an
important
point
of
departure
for
developing
innovative
technological
systems
that
could
more
adequately
utilize
the
productive
potential
of
ecosystems
without
degrading
them.
Productive
practices
are
articulated
with
the
values
of
each
community,
with
their
consumption
patterns,
with
their
socially
sanctioned
access
to
resources,
and
with
their
religious
beliefs.
The
guru
maintains
that
in
order
to
re-achieve
our
ecosystemic
health,
we
need
an
alternative
political
party
to
emerge.
The
party
is
to
be
formed
by
the
inclusivists.
Baul
followers
and
the
followers
of
Sufi
saints
such
as
Khaja
Moinuddin
Chisty
are
all
inclusivists.
People
from
all
social
strata
and
religious
beliefs
have
reverence
for
Lalon
Fakir,
the
Chisty
and
their
Khalifas
(successors),
because
of
their
open
demonstration
of
social,
religious
and
environmental
inclusivism.
Contrarily,
the
followers
of
a
religio-political
party
and
the
Wahabis
in
Bangladesh
are
exclusivists.
They
exclude
all
humans
from
their
folds
except
a
few
Muslims
who
are
far
less
respectful
to
the
Prophet
and
his
descendants
than
that
of
the
rest
of
the
believers
– followers
of
Baulism
and
diverse
Sufism.
In
1801
Wahhabi
forces
raiding
Iraq
destroyed
the
dome
of
the
tomb
of
Imam
Husayn
in
Kerbala.
More
than
a
century
later,
when
the
Saudi
family
consolidated
the
hold
of
its
monarchy
over
Arabia,
they
carried
out
a massive
demolition
of
all
the
tombs
in
Medina,
particularly
the
tombs
of
the
Imams
and
members
of
the
family
of
Mohammad.
The
guru
has
the
information
that
there
was
even
a
proposal
to
raze
the
tomb
of
the
Prophet
Mohammad
in
the
name
of
preventing
so-called
idolatrous
worship
of
him,
but
the
structure
was
preserved
as
part
of
the
original
mosque
of
Medina.
The
anniversary
of
this
destruction
of
the
‘eternal
Paradise’
cemetery
in
1925
is
still
marked
by
Shi’is
with
great
sadness.
As
recently
as
1990,
a
senior
Saudi
religious
official,
Shaykh
Bin
Jibrin,
declared
that
Shi’is
deserve
to
be
killed.
It
is
clear
that
the
motives
of
the
exclusivists
in
combating
pilgrimage
to
Mazars
are
political
-
not
theological.
The
guru,
thus,
asserts
that
the
politics
of
the
exclusivists
must
be
denied
in
Bangladesh,
as
our
people’s
(irrespective
of
religious
denomination)
spirituality
is
Mazar
centric.
Guru
Aziz
Shah
urges
Bangladeshi
inclusivists
to
soon
come
forward
to
form
a
new
political
party
– say,
Bangladesh
Soth
Party
(BSP)
-
in
line
with
Sufi
political
philosophy
of
inclusivism.
Applying
inclusivism,
the
medieval
Sufis
overwhelmed
the
world
in
terms
of
Islamisation.
The
guru
affirms
that
more
that
80%
of
Bangalee
Muslims
and
most
non-Muslims
would
support
the
party,
because
of
its
inclusivistic
attitudes
– the
true
secularism.
The
guru
reveals
that
a
true
secularism
exists
where
people
can
acquire
their
respective
religio-cultural
values
intrinsically
and
manifest
them
synergistically.
This
type
of
secularism
will
bury
socio-religious
conflicts
as
well
as
the
dynastic
democracy
of
the
country.
It
will
narrow
down
the
materialistic
gaps
between
rich
and
poor.
It
will
function
on
the
Straight
Path
– the
Path
of
the
Creator’s
blessed
personages.
The
guru
identifies
the
Scriptural
blessed
personages
as
those
who
are
frequently
visited
by
general
mass,
even
after
their
apparent
death/disappearance.
Immorality
such
as
corruption
and
crime
is
irrelevant
in
a
society
where
people
follow
the
lifestyle
of
the
blessed
personages
who
live/d
their
lives
in
line
with
the
Scriptural
revelations:
One
who
amasses
wealth
and
counts
it,
and
thinks
that
his/her
wealth
would
make
him/her
immortal.
S/he
will
certainly
experience
the
taste
of
crushing
fire
of
hell
(Huthama).
Guru
Aziz
Shah
Fakir
reveals
that
there
is
no
ground
for
Bangladeshi
people
to
be
unfairly.
Naturally,
Bangladesh
is
country
of
sustainable
self-reliance.
Politicians
need
not
make
the
country
foreign
(aid)
dependant.
There
is
no
need
for
trade-tied
aid
from
outsiders.
Bangladesh
lacks
certain
resources,
which
can
be
procured
from
exporting
countries
of
these
resources
in
exchange
of
our
surplus
wealth
-
manpower,
medicinal
and
jute
products,
tea,
vegetables,
fruits.
Fish
is
not
surplus
in
Bangladesh;
so
fish
export
must
be
stopped.
There
is
no
need
to
give
too
much
importance
to
the
exploitative
WTO,
World
Bank
and
IMF.
Bangladesh
still
can
import
from
and
export
to
other
countries,
as
it
did
for
centuries
in
the
past.
The
guru
claims
that
the
importation
of
too
many
motorised
vehicles
is
a
social,
economical
and
environmental
crime.
The
vehicles
not
only
claim
a
number
of
lives
every
day,
it
destroys
cultural,
economic
and
environmental
norms
of
the
country.
A
tiny
land
with
145
million
people
and
hundreds
of
rivers
is
perfect
for
non-motorised
vehicles
and
river
boats.
This
would
reduce
road
accidents,
reduce
imports
and
employ
greater
number
of
people
in
transport
sectors
than
that
of
at
present.
This
would
also
lead
to
increase
land
and
water
biodiversity/resources,
and
sustain
the
ecosystem
health.
The
guru
reveals
that
human
health
is
integrally
related
to
ecosystem
health.
The
Baul
and
Sufi
devotees
internalise
eco-systemic
norms
in
their
day-to-day
livelihoods.
They
pursue
diverse
religio-cultural
rituals
in
order
to
comprehend
nature’s
own
health
management
techniques.
This
is
because
they
understand
that
human
health
management
is
not
an
isolated
case
from
ecosystem
health.
It
depends
highly
on
the
quality
of
the
environment
in
which
people
live:
for
people
to
be
healthy,
they
need
healthy
environments.
To
accomplish
all
the
needful
things,
the
guru
emphasises
the
need
for
a
healthy
political
system.
He
asks
the
political
leaders
to
sit
together,
dissolute
their
respective
political
parties
and
support
BSP
with
presidential
system
of
democracy.
All
political
leaders
must
conjointly
agree
to
eliminate
the
culture
of
spending
money
to
win
elections.
Political
corruption
starts
from
here.
The
elected
members
are
compelled
to
steal
public
money
and
wealth
in
order
to
(re)compensate
their
expenses
plus
profits.
Consequently,
Bangladesh
people
have
been
like
a
donkey
turning
a
mill.
The
donkey
goes
round
and
round
on
its
own
track
and
never
makes
any
advance.
Guru
Aziz
Shah
Fakir
observes
that
the
sustainability
icon
for
Bangladesh
has
two
components
-
physical
and
non-physical.
The
physical
components
are
natural
resources,
population
and
technologies
including
energy
supply.
Culture,
poverty
and
political
performance
constitute
the
non-physical
components.
While
the
physical
elements
conjointly
constitute
a
vehicle
for
progress,
a
transition
toward
a
sustainable
future
of
the
country,
the
others
generate
‘values’
that
drive
the
vehicle.
As
the
traditional
values
for
sustainability
management
are
gradually
degrading
because
of
the
current
state
of
the
country’s
educational
policy
and
political
system,
the
physical
components
are
not
being
appropriately
or
optimally
explored.
This
is
where
our
sustainability
problems
lie.
In
order
to
find
a
pathway
to
future
sustainability,
the
proposed
(BSP)
politics
is
undeniable.
Md.
Amzad
Hossain
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