Abstract

Throughout the Indian subcontinent, a particular controversial religious domicile mazar  (shrine) has become a mighty center for social and cultural gatherings engaging greater  commercial adventure in the name of Islamic ideals and practices. In such a critical social  ground, Syed Waliullah, who is well acclaimed as a remarkable Bengali novelist, short-story  writer and playwright, published his novel Lal Shalu (1948) in Bangla and its trans-creation  Tree Without Roots (1967) in English. The purpose of the study is to analyze Syed  Waliullah’s Tree Without Roots from the perspective of Marxist Ideology considering both  the reflection and reaction to the people of Muslim community in the Indian subcontinent.  Here, the focus of this work revolves around the controversial thoughts and actions of the  protagonist Abdul Majeed. In particular, the study demonstrates how this same Majeed turned  his position overnight from a struggling and poverty-stricken man to a tyrannous religious  preacher, a professional liar and hypocrite through his abusive religious speeches,  exploitative practice and violence. Interms of methods, the paper adopts qualitative and  descriptive analysis based on Marxist theoretical framework.

Introduction

In the Indian subcontinent especially in Bangladesh and India, mazar (shrine) is widely  considered to be a common place for religious gatherings, in fact, a significant source of  public engagement socially and economically. No doubt, people from different location and  background visit the mazars, in the sense, to commemorate the dedication and value of the  distinguished Islamic religious scholars and preachers all around the year. Beyond this  common scenario, there happens something very surprising and intentional. In the name of  religion and religious ideals, a number of people have made these mazars controversial, to  some extent, convenient platform to cultivate offensive actions, dominance and violence.  Considering this crucial context, Syed Waliullah (1922-1971), one of the canonical Bengali  litterateurs, published his most important work Tree Without Roots (1967) where he put his  sincere concern and observation about this so called mazar. The author openly criticized the  ridiculous activities that usually take place in a mazar (shrine) through a middle-aged critical  man Abdul Majeed. Around nineteen years later, the author himself felt an inevitable urge to  republish an English version reframing the title Tree Without Roots marking a number of  changes in terms of diverse forms, manners and demand of the time. When the novel is  published only in Bangla language, it covers and targets the national context especially the  Bangladeshi Muslims.

Later, when it is exposed to the English-speaking world, it necessarily carries significant  reflection and reaction towards the Muslims of the Indian subcontinent as well as the  international Muslim World.

Literature Review

Tree Without Roots has attracted the scholars from home and abroad. In order to note  Waliullah’s noteworthy significance, the novelist and Bengali critic Syed Shamsul Haq  (1996) stated, “If anyone can be called fortunate even after his death, it is Syed Waliullah.  Our curiosity about him continues to increase since he died and he continues to consolidate  his claim on our attention.” (p.158) The notable Bengali author and filmmaker Tanvir  Mokammel who adopted book into the film Lal Shalu, explored the growth of public interest  towards Syed Waliullah in his “Writer’s Note”:

The writer who has belief in western existentialism on the one hand, and who takes the  Muslim of East Bengal bounded by semi-feudal bond as the subject matter of his writings, the  same author Syed Waliullah will attract any literary critic. It is great to be noted that a good  number of writings are there in Bengali although it is enough late (2021, n.p.).

In an article titled “Myth, Cap and Railway”, Mokammel (2021) remarked Waliullah’s  difference as Muslim writer that the Muslims has no mythology. There is restriction to be  close to the Ramayana and the Mahabharata. Therefore, to them, Bisadh Sindhu [The Sindhu  of Sadness) is the only myth. In terms of the question on tradition, there appears diversity  among the Muslim writers such as- Mir Mosharof Hossain, Kaikobad and Ismail Hossen  Shiraji. But Waliullah was so advanced than his predecessors. He is a different personality  among all the Muslim writers.

Theoretical Framework:

Over the years, the concept of Ideology is considered to be one of the reliable abstract  instruments of uninterrupted exploitation and dominance. In fact, it facilitates the ruling class  to be more powerful in terms of social position and control over the general people. In the  field of Marxist criticism, Ideology is one of the basic conditions which determines both the  nature and function of country’s entire economic and political circumstances. French  philosopher Antoine Destutt de Tracy

(1754-1836) coined the term “Ideology” for the first time in the universe (Freeden, 2003,  p.4). To have a better idea, Freeden (2003) remarked what Ideology actually means focusing  the relationship between ideas and power based on a political ground:

..artificially constructed set of ideas, somewhat removed from everyday life, are manipulated  by the powers that be- and the powers that want to be. They attempt to control the world of  politics and to force us into a rut of doctrinaire thinking and conduct (p.1).

In this regard, Ryan (1999) noted the role of ruling class, their convincing strategies and  arrangements, “Ideology or “the ruling ideas of the ruling class” is a way of legitimating or  justifying social and economic arrangements that might otherwise appear unjust because they  are characterized by inequality. Those who rule or who possesses economic power need to  convince everyone else that the arrangement of the world is reasonable, or natural, or good.”  (p.53) Gramsci, on the other hand, called it the analysis of ideas and sensationalism where he  related the ideas of science:

Method

The study is based on qualitative research method. In terms of nature, it is descriptive and  explorative analysis. It takes into account two texts as primary source such as Lal Shalu  (1948) and Tree Without Roots (1967). For secondary source, it encompasses books, online  and printed articles on the texts. In order to conduct this research, close-reading and  analytical methods have been adopted considering the theoretical framework of Marxist  Ideology.

Results and Discussion:

Marxist Ideology in Tree Without Roots: Unlike physical force or material dominance, the  form of exploitation has been reshaped with the passage of time. To some extent, the  exploitative procedure centrally depends on particular ideas.

Both Marx and Engels highlighted that the capitalist mode of production becomes acceptable  and naturalized with the application of particular ideas and thoughts (Nayar, 2010, p.130).On  the other hand, Freeden (2010) focused on emotional feedbacks, “Ideology is a word that  evokes strong emotional responses” (p.1)

. Later, Nayar (2010) gave a comprehensive  definition where he stated, Gramsci (1999) noted how these ideas have been originated, “Ideas derived from sensations.  But sensationalism could be associated with too much difficulty, with religious faith and with  the most extreme beliefs in the “power of the Spirit” and its “immortal destines” (p.704).  Nayar (2010) pointed out three important components of exploitative system of thoughts like  education, culture and religion. Interestingly, through these components of social form  general people are convinced to believe that their struggle and crisis are natural and  predestined. By the way they naturalize the economic inequality and make people think that  they are not actually dominated (p.130). Syed Waliullha’s Tree Without Roots has remarkable  relevance in this regard. Abdul Majeed, the protagonist of this novel, who controlled,  dominated and exploited the peace-loving villagers in the name of religious ideals. Within  couple of lines Choudhury (2005) gave a short cut description of Majeed’s purpose “Ideology is the writings, speeches, beliefs and opinions-cultural practices-that assert the ‘naturalness’ and necessity of economic practices” (p.130).

Waliullah has created the fictional village Mahabbatpur as the theatre for doings of the  fortune-hunting Majeed, who has transformed into a shrine the hitherto neglected grave of an  unknown person about whose identity he knows nothing but whom he declares to be a saint  who visited his dream (p. x).

The Reflection:

In terms of historical events and continuation, Bengali literature has indomitable motivation. Nothing succeeded to stop its ongoing development no matter what crisis it faces and  suffered for.

Mamud (1996) remarked that Bengali culture and literature did not lose its continuity due to  the partition of 1947, the language movement of 1952 and the liberation war of 1971 (p.68).  Over the years, a number of changes took place in public life, thoughts and actions. Yet,  people never escaped from the severe experience of dominance and exploitation. Whatever  happened due to liberation war or other crisis, the creative people worked for the general  people. In order to highlight the role and contributions, Mamud stated:

The role of the common people in relation to the state remained exactly what it was before  the liberation war. As a result of deceptions, exploitation and tyranny they became  irrepressible enemies of the rulers and the administrative machinery. Artists and writers were  not a part of the power structure of the state. They were of the people and with the people  (1996, p.74).

Moreover, writers are highly affected and influenced by different critical situations. Through  their creative work, they represented the real picture of the society for long term betterment.  In this regard, Hossain (1996) related the historical significance of three particular years  including 1947, 1952 and 1971:

The long history of colonial rule that acquired a new name and a new habitation in 1947, the  bloody manifestation of national consciousness in 1952 which was, in fact, a protest against  neo-colonial exploitation and suppression, the 1971 war of independence and its aftermath  are events which affected the novelist’s perception of life in a significant way. (p. 98)

Writers like Waliullah were more motivated by human suffering due to poverty, man-made  crisis or self-selective intentional ideology. Through fictional work, he reflected how rural  people are regulated for exploitation in the name of religion. In the field of Bengali literature,  Majeed is such an extraordinary creation. He is simple, yet he is the most critical man.

Conclusion

The exploitative system running steadily within the social framework in Tree Without Roots  is not an overnight-creation. Instead, the installation process took much time. In order to  eradicate this man-made calamity, a collective force or reaction is required. In one way, the  novel reflects the ins and outs for what the society is suffering for long. On the other, it  creates a reaction of awareness among the readers especially the Muslims of the Indian  subcontinent. The protagonist represented in the novel has not come supernaturally; rather he  has been created and has grown up in the social environment where he has tactfully managed  the required nutrition from the prevalent unequal economic system. This single Majeed  symbolizes a good number of Majeeds, perhaps in different forms, professions and locations.  Although Majeed is not wealthy materially, yet he has climbed the ladder of success gaining  authority, money and power. Maintaining a proper equilibrium between material wealth and  ideology, he metamorphosed his only means of convincing tool, i.e., religion into a  sophisticated weapon. People also need to know the exploitative mechanism theoretically for  what they become victim of dominance, exploitation and humiliation for uncertain periods.

The study puts its entire concentration on a particular work of the author. For future research,  more works of the same author or comparison between other authors can be taken into  consideration for better understanding. Even, field work or surveys can be conducted widely  among the Muslim readers of the Indian subcontinent to meet their genuine responses and  reactions regarding this novel.

References

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