Spiritual songs of Sylhet

(An Anthropological Study)

Shahjalal University of Science and Technology

Sylhet-3114
 by

Syed Zaki Alam

Department of Anthropology
Shahjalal University of Science and Technology
 Contents:

1. Introduction
2. Objectives
3. Rationality
4. Study Area
5. Research Methods
6. Theoretical Framework
7. Literature Review
8. Conclusion
9. References
Introduction:

Music is a media of communication. It is an important part of language.

Language is not created in one day; it is created by the evolution of human
thinking. Same as music has come to the human being by their thinking,
music bears many meanings. It refreshes the mind and gives relaxation to the
body mentally and physically.

Music is the outcome of human thinking. It may reflect there corresponding

culture. What man thinks and what they expects comes out in their
traditional music.

There are more than two hundred countries in the world, every country
having their own cultures and they have their own music or songs. The
songs highlight their culture and it expresses the human thinking in different
social situations.
Songs are decorated in a special way; here the words are sorted at harmony.
The song writer tries to highlight his vary society on his songs. The writer
shows the society conditions, problems and many other critical things about
their daily lives. They try to show the perfect path to a specific solution or
victory. Many myths, history and reality are highlighted on the songs.

There are many kinds of music or songs in the world. The variations of
music are known as genre. Every countries of the world have their own
traditional songs. Like all other countries Bangladesh also have many
traditional songs and they are of many kinds for example; bangla classical
songs, bhatiali songs, polli giti(country), folk music, baul songs etc.
Bhatiali songs are very popular spiritual songs here. These are very heart
touching songs. The bhatialis are sung by the boatmen. As the boatman sails
through the rivers the wide horizon comes to their eyes and reflects in their
mind. This creates deep emotion inside their heart which helps them to have
spiritual feelings.
Bangladesh is mainly famous for its Baul songs. Baul songs are a kind of
folk. Folk songs are rich in literacy. About folk researcher Gamete said,
‘Folktale is the father of all fictions and folksong is the mother of all
poetry.’ (Ref. Loko Shahitte Jalabad P-52).It is very popoular all over the
country. It is another kind of spiritual songs. Baul songs are known as
‘marami’ songs. The baul fakirs who are the life and creators of these songs
highlight their spiritual thinking on their songs.
Sylhet is very rich in baul music. Here infinite numbers of spiritual songs
were created due to the born of many localized fakirs. Many famous spiritual
singers/ Sufis stayed here and exposed their thinking on their literature.
Among them Hason Raja, Shah Abdul Karim, Arkum Shah and Bhaibe
Radha are famous. They opened a new path for folk music and folk tale.
Objectives:

The main objectives of the research are given below.

 To know the history of the spiritual songs.

 To understand the perception of younger generation about these songs

 To know whether the original form of the songs are changing or not.

 To know the diversity of spiritual songs.

Rationality:

Music fulfills the want of human mind. Among different kinds of music
spiritual music is the crucial one that can fulfill the needs of human mind.
The gratitude to the creator from the created and the mercy from the creator
to the created are expressed through these music. But day by day the
spiritual songs are disappearing due to the wave of modern music.

Once there were a wide collection of spiritual songs in the Sylhet region. But
by the flow of time and due to lack of preservation these songs are in the
process of extinction. The rationality of this study is to preserve these songs
and highlight these to the new generation.

Study Area:

Sylhet is very rich in spirituality. Many devotee borne and came here, as
a result of this spiritual songs developed rapidly here. Folk songs are very
popular here. There are thousands of spiritual songs in Sylhet, almost 80%
spiritual songs of Bangladesh are created and practiced here. For all the
reasons the study area of this research is Sylhet region. Different thanas like
Suanamganj, Jakiganj, Golapgonj, Fenchuganj etc. which are closer to
Sylhet proper is the main study area.

Research methods:

Human study is a corner study work of Anthropology. Also fieldwork is

an integral part of Anthropology. In the Anthropological research most of
the information collected is qualitative in nature by many secondary
resources. To complete this research the help of many local poetry books
will be taken and also the methods which will be taken are given below-

(a) Observation as a participator: To perform the research those who

compose the songs and also those who sings are observed by
participating with them and with these the main theme of the songs
will come out.
(b)In-depth interview: The reason of this kind of composition and what
the composer tried to mean with the songs will be reveled by having
an in-depth interview with the composer.
(c) Case study: Those who have better sense of spiritual songs and those
who are famous by their composition from them maximum two of
them will be taken to know about their condition, reasons for
composing the songs and their feelings to make the research more
enriched and understandable.
(d) Focus group discussion: 30-40 man will be accumulated in a place
who practices spirituality and knows spiritual songs. By group
 discussing with them the present condition of spiritual songs will be
known and focused on the study.

Theoretical framework:

In the study no particular study is followed. As songs are a part of

language, many scholars and anthropologists worked in the subject. Among
them Ferdinand de Saussure, Levi-Strauss, Johannes Smidt are applicable.
They provided many important theories on language. As it is the study of
spiritual songs, it has a similarity with the theory of Claude Levi-Strauss.
Levi-Strauss showed what man thinks is reflected on his language. He
showed two structures of human mind Surface structure and Deep structure.
Myth is created by the spiritual thinking. Myth and spiritual songs are
related because they both are created by the deep structure of human mind.
The social barrier, deprivation and unfulfilling of mental demands are the
main causes of myth, fiction and spiritual songs. These literatures show the
situation of the society. In this point of view spiritual songs are the outcome
of deep structure of the mind and different social conditions.
Literature review:

From the ancient time to modern age if we comparatively analyze all the
important subjects we can see that in the region of Bangla-Asham Sylhet is
famous for various reasons. Among all of the reasons the music is the most
focused part. It is possible to count the number of songs which is known as
‘Gitika’ written by classical poets but it is impossible to count the number of
song, gazal, kashhida. Here song is all over.

According to the study of skillful researchers the richest place of folk song
in Bangladesh is Sylhet, the place of Hazrat Shahjalal (R) which is very holy
and prideful. People gets their head bowed automatically when they get
themselves close to the place and when they see the surprising and
impressing natural beauty of Sylhet. Then the spiritual senses rises in their
mind.

Depending on the ‘Dargah’ of Hazrat Shahjalal (R) many Sufi’s got them
settled here. Shahjalal himself was also a Sufi. The noble-deed of this great
devotee for the good of mankind is known to all. As well many devotees like
Pir, Darbesh, Baul and Murshids were born in this holy place. In the district
great spiritual poet Shitalang Shah was born who had a number of Baul and
Marafati songs. In this vary district marami poets like Hason Raja, Arkum
Shah and Yaasin were born whose lives were dedicated to religious fate and
spirituality.
(Loko shahitte Jalalabad –Md. Asaddar Ali; 14th April 95 By Tayeeba Prokashoni)

Dr. Anwarul Karim worked on the social condition of Sufi and devotee
groups. There are many Sufi groups in Bangladesh and they are well known
to all the communities. The lower class, backdated are said to be unsocial
and they are known as ‘Loak’ to the civil society, from them the devotee and
Sufi groups are originated, developed and spread. Besides of different main
religious groups like Hindu, Buddhist and Islam the devotee groups were
originated from many small religious groups who exists in Bangladesh and
West Bengal.The devotee groups were- Baul(Aaul), Shai, Darbesh Fakir,
Nera Shahji, Kortaghoja, Horibala, Bolorani, Apa-ponthi, Raybollomi etc. In
present Bangladesh the Sufi or Fakir groups who exists are- Baul, Darbesh,
Bolorani, Lalonshah, Panjushah, Shitalangshah, Maizbhandari etc.

Dr. Anwarul Karim also worked on the types of spiritual songs in

Bangladsh.
In the north-east side of Bangladesh Marafati and Murshida songs are very
popular. Especially in Sylhet, Chittagong, Dhaka, Maymansing, Kumilla and
Noakhali the songs are sang. In these places different Sufi’s came in
different times. Marafati and Murshida songs are sung in their ‘Majar’ in
occation of their birthday which is known as “Urosh”. Marafath means
higher level of the mind which stays outside the existing world, it is known
as spiritual. The Fakirs who are the followers of the Marifath are known as
Marifati Fakir. In Sufi practice Allah, Rasul and Pirs are known as
‘Murshid’. Hason Raja, Shitalang Shah, Arkum Shah are the followers of
Sufi and they had the merit of poetry.
(The Bauls of Bangladesh-Dr. Anwarul karim, January 2002, published by K.M.
Liaquat Bornayan)

In 2005, UNESCO proclaimed Baul Songs as a Masterpiece of the Oral and

Intangible History of Humanity. Interestingly, the two words “Baul” and
“humanity” most definitely sync, as Bauls regard their religion as
“humanity.” Indeed, the Bauls interviewed for this project in Dhaka and at
Lalon’s shrine near Kushtia told that they do not attach themselves to any
orthodox religion. As Baul Nazmul Shah, a man originally from Faridpur,
told, “Humanity is my religion.” Similarly, another male Baul called Orun
Shah from Kushtia affirmed, “I believe in the religion of the human being.”

United Nations Educational Scientific and Cultural Organization (UNESCO), “Baul

Songs,” Third Proclamation of Masterpieces of the Oral and Intangible Heritage of
Humanity, (2005)

Bauls represent the syncretistic aspect of Bengali culture, the

coexistence of different religions. In this sense, the Bauls inherently embody
communal harmony, making them appropriate candidates for the promotion
of communal peace.

Many in Bangladesh know and love Lalon Fakir (Lalon Shah) as the
most significant and influential Baul figure who appealed to those of all
religions. Dasgupta states, “Lalon himself did not adhere to any sectarian
religious order, although men and women of all religious denominations
looked upon him as a kindred soul and few disputed his being a most
righteous person in his time who was above all barriers of caste and
religion.”

During this research project, several scholars and Bauls repeatedly

narrated a significant series of events in Lalon’s life: These occurred when
young Lalon—born to Hindu parents—fell terribly ill with pox. Out of fear
of contagion, his parents sent him in a raft down a river. Later downstream, a
Muslim woman discovered Lalon and compassionately nursed him back to
health. In honor of his adoptive parents, Lalon took the name Lalon Fakir.
When he returned home to his natural parents, they refused to accept him in
the family, as they felt he had been made unclean from taking food and drink
from Muslims. Lalon’s stark encounter with the troubles of caste beliefs
deeply affected him, and reflections of his personal life experiences emanate
vividly from his songs.

(Capwell, “The Popular Expression of Religious Syncretism,” 124.)

Rabindranath Tagore described Baul music eloquently in saying,

“Baul lyrics, composed in a rare combination of language and tune that are
infused with an earthy sweetness, have blended the emotions of Hindus and
Muslims in such a melodious whole as not to pit the Quran against the
Puran.

(Karunamaya Goswami, “Bengali music, §3: Local traditions)

Conclusion:

As music is a very important part of human being in their daily life.

Man can easily get himself out of many hard situations by the help of music.
The music helps humans to get out of many mental depressions. As the
study is on spiritual songs, we know that these songs helps man to survive in
there hard time. It most of the times shows the right path to get out of many
unwanted social pressures. But due to the flow of time much new music are
coming and these spiritual songs are on the way to extinction. Also the
younger generations are not getting the chance to know these songs and help
them to practice. The main objective for the research is to highlight the
songs to new generation and take necessary steps to preserve the songs.
References:

 Fakiri Chizra - Arman Ali

 Boro Jogonama- Wahi Ali

 Chandramukhi Puthi- Pir Wahid

 Sylhet Guitika - Dr. Abul Fateh Fattah

 Srihatta’s medieval literature - Ahammad Kamaluddin

 Sylheti nagri - Sadiq Muhammad

 “The Popular Expression of Religious Syncretism: The Bauls of

Bengal as Apostles of Brotherhood,” -Charles Capwell

 Bengali music: Local Traditions -Karunamaya Goswami

 “Baul songs”, Third proclamation of masterpieces of the Oral and

intangible Heritage of Humanity,(2005) -UNESCO