বসত
বাড়ীর
ঝগড়া
কেজো
কিছুতে
আর
মিটলো
না।
কার
গোয়ালে
কে
দাই
ধুঁনা,
সব
দেখি
তা
না
না
না
না
।
Basat
barir
jhaghra
kejo
kisute
ar
mitlo
na.
Kar
gohale
k
e
dai
dhu(n)a,
sab
dekhi
ta
na
na
na
na.
ঘরের
চোরে
ঘর
মারে
যার,
বসতে
সুখ
হয়
কিসে
তার,
ভূতের
কীর্তন
যেমনি
প্রকার,
তেমনি
তার
বসত
খানা।
দেখে
শুনে
আত্মা
কলো,
কর্তা
ভক্তি
হতে
হলো,
সাক্ষাতে
ধন
চুরি
গেলো,
এ
লজ্জা
তো
আর
গেলো
না।
সর্ব
জয়
হাকিমের
তরে,
আরজি
করি
বারে
বারে,
লালন
বলে
সেও
তো
মোরে,
একবার
ফিরে
চাইলো
না।
Gharer
chore
ghar
mare
jar,
Basate
shukh
hoy
kishe
tar,
Bhuter
kirtan
jemni
prokar,
temni
tar
basat
khana.
Dekhe
shune
atman
kolo,
Karta
bakti
hotho
holo,
Sakshate
dhon
churi
gelo,
a
lojjato
ar
gelo
na.
Sarba
joy
hakimer
tare,
Arjee
kori
bare
bare,
Lalon
bale
seo
to
more,
ekbar
fire
chailo
na.
(No
efforts
could
succeed
in
resolving
the
(political)
conflicts
in
Bangladesh.
Blames
spur
endlessly.
If
things
are
stolen
by
a
boarder
of
a
household,
how
can
living
be
peaceful?
Living
then
matches
with
the
songs
of
ghosts.
Observing
the
intra-(political)family
conflicts,
the
patriots
of
the
country
are
hurt.
Wealth
is stolen
in
front
of
owner.
This
shame
is
not
erasable.
People
urge
again
and
again
to
the
Supreme
Judge.
Lalon
says:
He
also
doesn't
care).
When
Bauls
sing
this
song,
it
enlightens
the
listeners
to
open
their
third
eye,
which
may
help
find
both
physical
and
spiritual
solutions
for
the
problems
of
poverty,
population,
energy
and
the
environment.
I
would
like
to
appeal
to
the
patriots,
in-side
and
out-side
of
Bangladesh,
towards
this
end.
A
sustainable
solution
to
our
problems
would,
hopefully,
emerge.
One
of
our
political
leaders
has
provided
a
bait
for
a
solution.
Sheikh
Hasina
has
offered
"a
self-reliant
economy
free
from
hunger
and
poverty".
For
this,
she
asks
majority
of
the
voters
to
caste
their
votes
in
her
bowl.
She
could
not
achieve
‘self-reliant
economy’
in
her
five-year-long
tenure.
She
said
that
corruption
and
terrorism
are
deeply
rooted
in
our
society
because
of
misrule
in
20
years
after
the
change-over
through
assassination
of
the
Father
of
the
Nation
on
August
15,
1975.
Disrespecting
her
views,
Transparency
International
(TI)
indicates
that
currently
Bangladesh
is
the
world’s
most
corrupted
country.
Both
Sheikh
Hasina
and
BNP
are
talking
about
‘Self-reliance’
or
‘self-reliant
economy’
free
from
hunger
and
poverty;
and
colonialism,
imperialism
etc.
(www.bnp-bd.org).
According
to
Baul-philosophy,
‘self-reliant
economy’
has
nothing
to
do
with
hunger
and
poverty.
Hunger
and
poverty
co-exist
as
synergy
of
religious(practice)lessness
and
extra-vagant
consumerism.
We
hear
about
the
perennial
presence
of
hunger
and
poverty
in
countries
with
‘affluent
economy’.
Whatever
be
in
the
documents
of
the
detached/non-patriots,
Bangladesh
is
ever
qualified
to
be
a
country
of
‘self-reliant
economy’.
Baul’s
secular
religious
philosophy
and
moderate
consumerism
are
required
to
be
followed
in
order
to
sustain
the
‘self-reliance’
state
of
the
country.
The
(unnecessary)
presence
of
so
many
outsiders
in
Bangladesh
clearly
testify
the
fact
that
bees
are
only
attracted
to
flowers
which
have
honey.
Unless
the
leaders
are
educated
as
to
why
is
Bangladesh
attracted
to
so-called
developed-designated
countries,
the
country
will
remain
‘aid-reliant’.
This
is
why
Lalon
Fakir
grieves:
আপন
ঘরে
বোঝাই
সোনা,
পাড়ে
করে
লেনা
দেনা
ভাবে
আমি
হ্লাম
জনম
কানা,
না
পাই
দেখিতে।
Apon
ghare
bojhai
sona,
Pare
kare
lena
dena
Vabe
ami
holam
janam
kana,
Na
pai
dekkhite.
(Gold
is
stored
in
my
own
home;
others
trade
on
it.
As
I
am
a
born-blind;
so
cannot
see).
In
my
previous
discourse
(www.bangladesh-web.com/news)
dated
June
6,
2001),
I
unveiled
why
alleviation
of
poverty
(and
hunger)
from
Bangladesh
is
not
possible
and
not
even
desirable.
I
go
for
‘self-reliant
livelihood’
instead
of
‘self-reliant
economy’
to
make
poverty
and
affluence
irrelevant
to
rural
living.
To
enable
people
in
acquiring
self-reliant
living
is
the
sustainable
solution
of
the
country’s
poverty
issue.
Self-reliance
in
Bangladesh
context
has
some
special
connotations.
Geographical,
cultural,
political
and
environmental
characteristics
that
dictate
village
livelihood
seldom
allow
a
sustainable
alleviation
of
village
poverty.
The
traditional
self-reliant
living
is
achievable.
The
traditional
self-reliant
living
for
village
Bangladesh
is
indifferent
of
poverty
and
non-poverty.
It
is
understood
as
a
state
of
living
that
can
meet
the
basic
necessities
from
within
the
extent
of
household
activities
and
religious
speculations.
My
guru
Aziz
Shah
Fakir
understands
‘self-reliance’
as
an
ethically
righteous
socio-economic
culture
where
people
follow
Nature
and
its
environment.
The
guru
teaches
that
self-reliant
living
is
a
state
of
spirituality
where
people
have
no
worries
for
tomorrow,
as
other
members
of
nature
are
free
from
such
worries.
He
also
reveals
that
achieving
self-reliance
requires
livelihood
re-birth
in
this
age
of
energy-driven
technology.
The
socio-economic
culture
of
the
villager
in
the
past,
even
now
in
some
cases,
manifest
that
self-reliant
households
deploy
appropriate
technologies.
It
is
significant
that
in
the
past
there
was
no
scarcity
of
land,
yet
people
adopted
diverse
industrial
productivity
in
the
past.
This
suggests
that
components
of
self-reliance
for
Bangladesh
villagers
include
industrial
productivity
that
are
essential
for
achieving
sustainability
in
terms
of
food
items
and
non-food
essentials.
The
results
of
poverty
alleviating
efforts
suggest
that
though
poverty
does
exist
in
Bangladesh,
it
is
not
the
key
problem
in
itself.
Problem
rather
lies
elsewhere.
Providing
imported
food,
medicinal
nutrition,
chemical
inputs
to
agriculture,
irrational
and
indiscriminate
credit
facilities
to
the
poor
and
random
rural
infrastructure
development
-
all
resulted
in
the
destruction
of
rural
livelihood
infrastructure.
None
of
the
above
can
contribute
towards
self-reliance;
rather
they
can
do
more
sustaining
harm
than
any
good
of
lasting
nature.
The
last
three
decades
have
seen
many
models
of
development
in
village
Bangladesh
including
that
of
Grameen
Bank.
The
World
Food
Program
(WFP)
informs
that
30
million
ultra-poor
have
emerged
within
the
last
30
years.
It
questions
about
the
existing
development
models
It
is
clear
that
proper
development
is
unlikely
unless
the
village
people
of
Bangladesh
are
provided
with
affordable
appropriate
technologies
for
home-scale
productivity,
including
the
technologies
for
harnessing
renewable
energy.
Home-scale
productivity
is
not
only
a
means
to
attaining
self-reliance
for
village
Bangladesh,
its
social
and
environmental
impacts
are
opposite
to
large-scale
industrialisation.
As
soon
as
a
traditional
society
embarks
on
the
path
of
economic
development
through
large-scale
industrialisation,
its
population
simply
explodes.
This
has
occurred
in
Bangladesh.
We
need
to
find
a
sustainable
solution
to
our
population,
resource
depletion
and
dependence
problems.
The
solution
lies
in
adopting
appropriate
technological
patterns
that
can
beget
‘self-reliant
livelihood’
in
the
geo-environmental
and
cultural
contexts
of
Bangladesh.
Previously,
I
emphasised
renewable
energy
in
relation
to
its
significance
in
environmental
fix.
Fate
Molla’s
(fatemolla@hotmail.com)
recent
comments
have
led
me
to
deal
with
the
environment
syncretising
socio-political
and
spiritual
elements.
The
Molla
believes
that
Bauls’
mystic,
non-violent
and
spiritual
way
of
looking
at
our
problems
require
our
leaders
to
be
properly
educated
to
realise
what
Bauls
say.
As
Bauls
see
things
across
the
wall
using
their
inner
eye;
maybe
their
prophecy
is
ahead
of
time.
But
Bauls’
way
is
to
open
a
door
of
possibility.
Their
way
of
religious
contemplations
which
include
‘sexo-yogic’
practices
is
an
infallible
possibility
for
our
mania
to
control
population
growth;
though
Bauls
say
that
a
child
comes
with
only
one
mouth
to
eat,
but
two
hands
to
beget.
Population
control
program
as
effective
in
our
well
off
educated
community
is
leading
the
country
into
intellectual
bankruptcy.
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