Abstract

One of the modern novelists, play writers, and short-story writers in bangle history Syed  Waliullah has both Bengali and English writing excellence. One of his greatest work Lal Shalu  and his own transcription (a recreation in another language) of the novel ‘A tree without root’ is  as an example

Syed Waliullah’s Tree Without Roots (1967) is a transcription, rather than a literal translation, of  his first novel Lal Shalu (1948). Waliullah made a number of changes to the text when  translating it into English. Certain characters and episodes are added or  subtracted in the later version. Significant scenes from the original are missing, compelling us to  ask why they were neglected. The transcreation has an extended beginning and ending.  Waliullah’s long stay abroad by the time he translated Lal Shalu led to the changes that  he made. It is also translated in other languages. 

 Introduction 

Here in sub continent there are few religious traditions which is not similar like as other  countries. In our country there are few religious belief, using this belief there are some fraud people who do some illegal activities. Here mazar a holy place 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  subcontinent as well as the international Muslim World. 

The statement of the problem centers around how Marxist Ideology has functioned in Syed  Waliullah’s Tree Without Roots in the form of speeches, beliefs and opinions. Besides, it  concentrates on what ideology is and how it functions as the means of exploitative instrument.

 Literature Review

It is written in different languages in order to note Waliullah’s noteworthy significance, the  novelist and Bengali critic Syed Shamsul Haq 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.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”: 

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. 

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). 

Communal ideals could not motivate his point of view for a single moment (p. 15). One of the  leading critics of Bangladesh, Niaz Zaman (2022) noted the source of Waliullah’s inspiration and  the historical and geographical influence on setting the Bengali title: 

Waliullah’s main inspiration was, however, Bengal, which he had seen closely during his  peripatetic childhood with his father. His most famous novel, Lalsalu (1948), for example, was  inspired by a shrine at Madhupur, 29 miles southwest of Mymensingh, where he lived with his  father. The shrine was covered with a canopy of red cotton, known as lalsalu, which provided the  title for his novel (p.11-12). 

In his “Introduction”, Choudhury (2005) contextualizes both the then time and the Muslims of  the subcontinent, “Lal Shalu was published in 1948, only a year after Pakistan had come into  being a new state, claiming to be the homeland for the Muslims of the subcontinent” (p.ix). In  order to represent the action and intention of the emerging pirs and the custom of Bengali  Muslims, the novelist puts his observation: 

It is the custom in Muslim Bengal for the pirs to visit their followers each year immediately after  the harvest when homes are well stocked with grin. By boat and by 

Bullock-cart, by steamer and by train, they start on their travels, to visit the places where their  riches followers reside. There they camp for days on end, feasting, holding prayer meetings,  addressing huge gatherings, and showering blessings on the sick and healthy alike (Waliullah,  2005, p.48). 

Within the polished religious frame, these pirs silently launch smart and one-way authority to  dominate and exploit general people. To legitimize their odd situations and offensive actions they never forget to misuse mainstream Islamic religious ideals. Interestingly, their set up is so  strongly installed that none dare to penetrate.

Within the frame of feminist perspective, Khalil et  al. (2021) revealed the inherent factors behind the rise of revolutionary and submissive Bengali  rural women, “Feminist perspective can be clearly explored through the most vibrant and  revolutionary woman Jamila in Tree Without Roots. Majeed easily made Amena and Rahima  submissive but his formula did not work with Jamila.” (p.18) Along with the source of power  and resistance, Kamal & Soumya (2020) related the significance of the then Partition of 1947.  The so-called petty reason, for what Pakistan was divided only for religion, inspired Majeed to  prepare his lifelong practical project in Mahabbatpur (p.107). Kabir & Mahpara (2019) noted the  challenges of rural life, “Tree without Roots provides a picture of eternal Bangladesh, subject to  the ravages of nature, of storms and floods, cyclones and dying rivers” (p.40). Later they argued  for what the general people had firm belief in superstitions, “The villagers are uneducated even  they have no chance to get religious education, because for them food is important more than  anything” (Kabir & Mahpara, 2019, p. 43). 

In India, religions have huge effect on Indian political affairs and the social order. India is  characterized by more ethnic and religious groups than most other countries of the world. 

 Theoretical Framework 

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. 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. 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. 

“Ideology” was an aspect of “Sensationalism”, i.e. eighteenth century French Materialism. Its  original meaning was that of “science of Ideas”, and since analysis was only method recognized  and applied by science it means “analysis of ideas”, and that is, “investigation of the origin of  ideas” (1999, p.704). 

According to Marxist criticism, this system of action is called “Ideology” as Nayar (2010)  argues: 

With social structures such as education, culture andreligion the oppressed classes believed that  the order of inequality in societyis ‘natural’ or ‘preordained’, and do not recognize that they are  oppressed. This system of thought or representation that helps naturalize economicinequality and  oppression is termed ideology (p.130). 

Sayed Waliuallah’s Tree Without Roots is widely connected with Marxist Ideology. This novel – esents how the protagonist Abdul Majeed meets radical success implanting false religious

sciousness and imaginary fear as the basis to arrest public attention and psychology, and finally alls one way authority over a stereotype Bangladeshi village Mahabbatpur. The study aims to – esent how Marxist Ideology has been exposed and has functioned in Syed Waliullah’s novel  Without Roots considering the reflection and reaction towards the Muslims of the continent. 

 Results and Discussion in Marxist Ideology

Sayed 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). 

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, “Ideology is the writings, speeches, beliefs and opinions-cultural practices that assert  the ‘naturalness’ and necessity of economic practices” (p.130). 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: The matter of fact is that Majeed used religious knowledge as the instrument of power. 

Introducing the mechanism of instrument Freeden (2003) argued, “Ideological illusions were an  instrument in the hands of the rulers, through the state, and were employed to exercise control  and domination” Within couple of ideological charges, Majeed inaugurated his investigation  about the people Mahabbatpur. Like the circulation of blood, he penetrated into existing human  thoughts a understanding, and searched the required gaps for what his ideology had been  prepared. It is t that Majeed lacked institutional excellence, yet he was a practical enough to  observe the ins a outs, the weakness and strengths of the rural people. No doubt, Majeed has no  particular amount property to be a man of material wealth. Instead, he has two weapons or  instruments such exploitative religious knowledge and his creation mazar. He firmly  concentrated on the daily affairs of Mahabbatpur. Like the British colonizers, Majeed had  substantial observation about the rural people along with their weakness and limitations, Day  after day Majeed studied the villagers surreptitiously, seeking to learn their habits and customs,  trying to penetrate their minds (Waliullah, 2005, p. 16).

While Taher and Kader are busy to hunt  fish, Majeed is progressing to hunt human mind. He clearly knows that no particular property or  prosperity can make difference in terms of influence and dominance. Therefore, his one and only  capital is his inadequate religious knowledge. If he can confirm its best use, there might have  been chances of better future. Interestingly, Majeed’s formula has functioned successfully.

Majeed finally assures that his ideology will function here successfully. Yet he did not take any  risk because it is a matter of faith. In fact, the faith looks like glass, which is very light and  sensitive and easy to use. But if it is handled carelessly, the glass will be powder within a  moment. Profoundly, Majeed understand by thoughts and hearts. Therefore, he took the shelter  of dream. Dream itself is a mysterious element which can be defined in any sense. Majeed is  enough wise to utilize this background unhesitatingly. The matter of fact that Majeed did not get  this idea from his dream although he claimed, “”That dream,’ he said, ‘made me leave that place  and the good people of the hills. Because of the dream I abandoned my happy home among happy people. But I did it without hesitation, and without hesitation I  undertook this long and difficult journey” (Waliullah, 2005, p.13).

Basically, Majeed got the idea  of enormous possibilities from the hunter he met in Garo Hills. As muezzin he was tired of his  life due to poverty and solitary life. The matter of fact that Majeed did not keep any space for the  people to question him in any ground especially about his sudden arrival. He fears that this single  question will approve series of questions. Interestingly, nobody is asking Majeed any question.  They are still in the land of surprise and strange. Majeed took the duty to arrange a self-question answer session. It looks like Majeed is such a professional public mind reader. Whatever he told,  explained and charged, nobody denied, or dared to deny. Even he discovered an old grave and he  claimed it to be the mazar of Shah Sadeq. Finding out such an unknown grave was very  important for Majeed to implant his long-cherished tree. The fact is that it has no root, yet brings  multidimensional fruits. It gave him food, shelter, permanent companion and a better future. 

 Method 

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

 Conclusion 

In one way, the novel reflects the ins and outs for what the society is suffering for long. 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. 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. 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. People also need to know the exploitative mechanism theoretically for what they become victim  of dominance, exploitation and humiliation for uncertain periods. 

 References 

Choudhury, Serajul Islam. Introduction. Tree Without Roots (pp.ix-xiii). Writers.ink. 

Anwar, Ali. (1996). Fiction in Bangladesh: Theme and form. In Murshid (Eds), Literature in  Bangladesh: Contemporary Bengali writing (pp.112-144), University Press Limited. 

Antonio. (1999). Selections from the prison notebooks, edited and translated by Quentin 

Freeden, Michael. (2003). Ideology: A very short introduction. Oxford University Press.  Gramsci, 

Jannat, Nure & Rayhan, Md. Tapu. (2018). Tree Without Roots: An archaic of Majeed as an  extremist and colonialist, International Journal of English and Literature (IJEL), 8(5), 43- 52. 

Chakrabarty, Madhumita. (2018). Representation of the village through religion and society: A  study of Lalsalu (Tree Without Roots) by Syed Waliullah, International Journal in Trend in  Scientific Research and Development (IJTSRD), 2(4),768-774. 

Kamal, Munasir & Sarker, Soumya. (2020). Roots of power and resistance: An allegorical  reading of Syed Waliullah’s Lal Shalu and Tree Without Roots, CROSSINGS, 11 (n.i),97108.