Photo : Messenger
Bangladesh has exhibited an exemplary coexistence of people having distinct beliefs, dialects, ethnicities, traditions, religions, and ways of living, which causes cultural diversity among the communities abiding in its different corners. The demeanour of appreciation for adverse cultures of people aids in ensuring communal peace and harmony. But, from the middle of the 20th century to the 21st century, a great deal of people had been displaced on account of the partisanship between India and Pakistan, the Liberation War of Bangladesh, famine, and floods.
Of them, most of the internally displaced persons (IDP) preferred the northern side of the country — Thakurgaon, Dinajpur, Panchagarh, Nilphamari, etc. — for the convenience of land, food, and ways of living. A lot of people from West Bengal and Bihar also migrated to those districts after the partisanship between India and Pakistan. It applauds cross-cultural communication among the communities, which causes cultural hybridization in the northern part of Bangladesh.
Almost all the upazilas of those districts contain IDPs and migrants (they are now citizens of Bangladesh). Haripur Upazila of Thakurgaon District is a locality where the majority of the population migrated from Murshidabad, Maldah, and Dakkhin Dinajpur in West Bengal. Besides, Saidpur Upazila in Nilphamari District contains a large number of Biharis. Moreover, a group of people had migrated from Assam to Sirajganj and Tangail because of river erosion and were again displaced, after being affected by the erosion of the Jamuna River, to Check Post and the Alshia area in Thakurgaon District. In addition to IDPs from Tangail and Pabna who abide at Ranisankail, Baliadangi, and Thakurgaon Sadar in Thakurgaon District, they also live in Khansama Upazila in Dinajpur District. Similarly, IDPs from Mymensingh live in Ranisankail, Baliadangi, Pirganj, etc., and IDPs from Noakhali and Laxmipur are now locals of Ranisankail Upazila. In addition, a number of IDPs displaced from Cumilla, Pabna, Narsingdi, and Kishoreganj are sheltered in Ranisankail, where they patch up their habitats as colonies. In the same way, a large number of IDPs displaced from Bogura (Sariakandi) and Rangpur (Mithapukur, Taraganj, etc.) are settled in Thakurgaon and Panchagarh.
Furthermore, the largest part of the IDPs dropping in those areas are displaced from Chapainawabganj District. They dropped their footsteps in every upazila of Thakurgaon, Birol, Birganj, Kaharol, Bochaganj, Dinajpur Sadar, etc. in Dinajpur, and in some areas of Panchagarh. They are densely populated in many places, which helps them to lead a dominant life.
The lifestyles and customs existing among the IDPs from Chapainawabganj, Rajshahi, and migrated people from Murshidabad, Maldah, are all but the same. Their accents are almost the same, which helps them communicate with one another more easily. Through this communicative facility, they conduct their social and financial cooperation comfortably. Having similar social values among them, their interrelationships are spreading widely by virtue of marriages and various forms of programs. Many sophisticated people and families, some of whom were highly educated, from those areas had to be migrated or displaced due to unexpected circumstances. They got this land as their ultimate means of survival, the reason for tranquility, and the sight of their eyes. They made them grateful to this land by contributing to the process of civilization, bearing the torch of education, and leading the communities. A crucial issue is the pronunciation and accent of Murshidabad, Maldah, Chapainawabganj, and Rajshahi, which right now seem to be slightly distinct from those of the migrated and displaced communities living in Thakurgaon, Dinajpur, and Panchagarh. This is caused by the hybridization of accent, pronunciation, words, and proverbs among the IDPs, migrants (citizens of Bangladesh now), and locals. When local people interact with IDPs or migrants, they try to use hybrid terminologies so that everyone can participate in it honestly. Their children go to the same school, play in the same field, and gossip in the same circle. Their exchange of dialects and experiences provides a common hub of cross-communication and interbreeding of their mother tongue.
Many words are being added to the local language of those places by the migrant and displaced communities.
Every migrant, IDP, or local community has its own external manifestation of underlying beliefs that they express as a distinct community. Their attitudes towards any action are different, which is why they have to suffer a lot to keep up with the phenomenon created by any conflict that occurs between two groups. Sometimes, IDPs and migrants are treated catastrophically, but most of the people in all the communities are trying to take everyone into account, not considering race, religion, culture, or groups. As of a few years ago, in every community, people prayed in separate mosques built by their own patrons. No one barred anyone from praying in their native mosque, but there were psychological obstructions to praying in a mosque situated in a locality of another community. Though there are some obstacles to removing discrimination that existed in this hybrid society till today, by virtue of educational impacts and cultural coherence, a lot of people of every group are inspired to enhance correlation among them by marital relationships that have been turning into blood relationships too.
IDPs from Chapainawabganj and migrants from Maldah and Murshidabad are enriched in handicrafts and fulfil their aristocratic demands using their own hands. Their women hold the legacy of handicrafts that have no commercial value but are for their own use. For the time being, local people are also fond of handicrafts, so their women are exercising this slightly. Women of this region used to take part in cultivation with men once. However, the number of women participating in harvesting has been decreasing, as they think that they should not do so, but they emphasise education like other communities nowadays.
Every community used to have different cuisines, which have been transforming gradually. Most of the people adopted the foods of all the groups. They began consuming the same types of food, avoiding the regional barriers that obstructed their ability to interact with one another.
The IDPs from Mymensingh adapted to the local cultures more than any other displaced community. IDPs from Tangail, Sirajganj, Pabna, Rangpur, and Bogra are also accustomed to the cultural transformation. In some places, IDPs from Pabna, Sirajganj, Mymensingh, Tripura, and Noakhali are sheltered together and operated by a common culture. They are known as "Tripurya," though very few families are there in Thakurgaon who came from Tripura, India, but they are familiar with the name for their hybridised societal customs.
The IDPs and migrants have been living on the northern side of Bangladesh for a few decades. They are turning into local entities for the time being, but their societal values, rituals, and dialects are being crossbred with the local societal values, rituals, and dialects. They are performing social contracts like marriages with one another, though there are few restrictions and disparities. But the number of those contracts is increasing every day. They administer their business in a single market, work in the same field, and treat one another in the same manner. As a result, cultural hybridization is occurring across Thakurgaon, Dinajpur, and Panchagarh.
The writer is student, Department of Law, Noakhali Science and Technology University
Messenger/Fameema
