8.1 article 3.pdf

Armstrong, P, Choudhury, B GBER Vol.8.No.3. pp 45-67

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Monument and Architecture in Shaping Bangladeshi

National Identity

Bayezid Ismail Choudhury * Peter Armstrong *

Faculty of Architecture, University of Sydney

Abstract

Defining a national identity is a complex and arduous process. It carries

with it complex processes including understanding history and common

myth, culture, ethnic affiliation, territoriality, constitution and legislature

, which when combined stands outs uniquely from others. Architecture

can also emerge as an emblem that symbolises identity of a nation

representing these similar factors. As Vale states that the symbol of

national identity, whether architectural or not in general is derived from

assumed blood ties, race, language, situated landscape, religion and

custom (Vale, 1992). Moreover Lang (1987) states architecture is the

carrier of symbolic messages about ones nationality. Gordon and

Osborne argues that monuments are vehicles in symbolic expression of

national values and identities (Gordon, Osborne, 2004).This paper

articulates that uniqueness of Bangladeshi Nationality or identity,

hinging on five prime dimensions of Guibernau’s theory i.e.

psychological , cultural , historical , territorial , and political. These will

be reinterpreted as Independent mind-set, language, religion, landscape

of Bengal Delta and Constitution of Bangladesh through Monuments and

Architecture. These corresponding built forms selected from selected

architecture and monuments which has special meaning in regard to

historic, cultural, political landscape of contemporary Bangladesh

could also be represented in corresponding built forms (Jatio Smriti

Shoudho represents Independent Mindset, Shahed Minar represents

Language, Sultanate Architecture of Bengal represents Islamic

Antecedent, Rural Hut represent The Landscape of Bengal Delta,

Sangsad Bhaban represents Constitution of Bangladesh) that will help

shape the formation of Bangladeshi Nationality of today.

*Bayezid Ismail Choudhury, PhD student, Faculty of Architecture, University of Sydney, Email:

[email protected]

*Dr Peter Armstrong, Senior Lecturer, Faculty of Architecture, University of Sydney, NSW 2006

Australia Email:[email protected] Tel +61 2 9351 3857

mailto:[email protected]


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The richness and commonalities shared with India, Pakistan and

Bangladesh both visible and intangible form give rise to questions of

each unique attributes of each nationality, which otherwise would remain

obscure and unobtrusive.

The combination of language, religion, and landscape of Bengal delta,

constitution as well as with corresponding emblematic forms as argued

in this paper will be the defining factors that attribute to Bangladeshi

uniqueness in the region.

Key Words: Bangladeshi Nationality, National Identity, Monument &

Architecture, Language, Territoriality, Religion, Legislature.

Introduction

Identifying National identity in other word Nationalismi is a complex process, let alone

ascertaining uniqueness of a country (Bangladesh) which has in many aspect common

cultural roots with neighbouring Indian and pre-colonial Pakistan which is 1000 miles

apart from Bangladesh colonised Bangladesh for 23 years (1947-1971). Anderson

argues,” Nation, nationality, nationalism-all have proved notoriously difficult to define,

let alone to analyse” (2006, p.3). However, an attempt has been initiated through this

paper to redefine and reconstruct a Bangladeshi national identity that is shrouded in a

confused state. N.Madan argues Bangladeshi has two Faces of Ethnicity (identity):

Muslim Bengali and Bengali Muslim (Madan, 1972).The existing notion of Muslim-

Bengal and Bengal–Muslim culture, mainly emerged from two mainstream political

parties reflects a major divide in the identity of Bangladeshii. The proposed new identity

will be constructed on the Guibernau’s theory that could be identified through

Architecture and Monuments incorporating, past and contemporary, traditional and

modern, permanent and non-permanent types.

Montserrat Guibernau, a Cambridge Educated Professor of Politics at Queen Mary

University postulated 5 dimension of nationality in her book “The National

Identity.”Though her theory is more geared towards western world, these 5 dimensions of

nationality can also be applicable to other part of the world. As Guibernau points

out,”National Identity has acquired a new dimension that makes it more open and able to

include foreign elements without fundamentally changing its core” (2007, p.189). As

such in identifying Bangladeshi identity, the western modes of dimensions have been

redefined in light of Guibernau’s 5 dimensions without fundamentally changing the core

of Bangladeshi entity. Guibernau also argues, in this period of Globalisation in


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determining national identity, it is inevitable that foreign elements impart influence in

shaping national identity of any nation (Guibernau, 2007).Considering Guibernau’s

global approach in terms of identifying national identity, the paper incorporate her theory

as a pivotal point of discussion.

The paper as such will try to clarify and articulate uniqueness of Bangladeshi national

identity in regard to Guibernau theory, understanding the similarities and dissimilarities

with neighbouring countries India, Myanmar and pre-colonial Pakistan (India and

Myanmar share a common border with Bangladesh).

Bangladesh is a country carved out from Indian subcontinent by severing cultural root

from neighbouring countries. The British colonisation had long lasting impact of

subsequent disintegration of nations and formation of newly independent states. The

British who’s primary aim to extractiii

wealth and ruleiv

the Indians consequently left

India by dividing it into 2 parts consisting India and Pakistan .Later Bangladesh

(Erstwhile East Pakistan)emerged as a new nation from the colonial subjugation of

Pakistan. Thus once a rich culture that forged a single national identity had to reconstruct

and assume a new national identity as 3 separate nations.

In order to differentiate Bangladeshi identity from that of neighbouring India, Myanmar

& Pakistan, This paper will address and reinterpret the 5 dimension of Guibernau’s

theory contextually to construct and redefine Bangladeshi identity. The Guibernau’s 5

dimensions will be used to distinguish Bangladesh from the neighbours. As Mackridge

states “National identity consists of a set of specific components that supposedly identify

a particular nationality and distinguish it from others (Mackridge, 2009, p.9). Moreover,

in this context Guibernau argues National Identity is a collective sentiment that relies on

the belief of same people of a nation and of sharing most of the attributes that make it

different and distinct from other nations (Guibernau, 2007). The collective sentiment of

people of Bangladesh relies on independent mind set, language, religion, deltaic plane

(vast landscape) and democratic values. Sharing all such values makes Bangladesh

different from other neighbouring nations. However, Bangladesh share many

commonalities with India, especially with west Bengal in terms of culture and landscape

(Thompson, 2007). With Pakistan, Bangladesh share only religion (Choudhury, 1972),

while with Myanmar Bangladesh only share border (Ludden, 2003, Schendel, 2009)

The paper will express identified national identities reconstructed from Guibernau’s 5

dimensions through Monuments and Architecture as a rational expression of perceived

national identities. As such this paper will not only address and articulate symbolic

expressions of Bangladeshi National Identity, it will also construct a “multidimensional”

identity hinging on Guibernau’s construct replacing the existing prevailing concept of


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“two face” of Bangladeshi or Bengali Identity: Muslim Bengali and Bengali Muslim. As

Danda argues components of national identity does not necessarily mean one monolithic

identity nor does it mean something permanent (Danda, 1988).

In order to construct and redefine Bangladesh National Identity through Architecture and

Monuments, the paper will at first try to establish a link between National Identity and

Symbolic Expression. The discussion on such related issue will help understanding

subsequent discussion that will construct redefine Bangladeshi National Identity in light

of Guibernau’s 5 dimension (Psychological, cultural, Historic, Territorial,

Political).These 5 dimensions that are reinterpreted as ‘Independent mind-set’,

’language’, ‘Islamic Antecedent’, ’The landscape of Bengal Delta’ and ‘Constitution of

Bangladesh’ will be given shape in regard to 2 monuments (Jatio Smriti Shoudho and

Shaheed Minar) and 2 distinctive architectural style (Sultanate Architectural of Bengal

and Rural Hut) and 1 distinct architecture (National Assembly Building).

National Identity and Symbolic Expression

The identification of national identity is a complex interrelated process. As Smith states,

“National Identity and the nation are complex constructs composed of a number of

interrelated components- ethnic, cultural, territorial, economic and legal-political”

(Smith, 1991, p.15). More over Mackridge states that the process of identification of

National Identity is a complex and difficult to ascertain. National identity revolves

around a sense of sharing language, religion, geography and territory, history, decent

(genealogy), nationality/citizenship, and culture/custom with the other members of the

same nation. (Mackridge, 2009).But when some of the components are shared with other

country as is the case of Bangladesh , identification of National Identity requires

comprehensive understanding of past, present and future in regard to politics, culture,

values of people of Bangladesh.

The bond of national Identity -our entity and symbolic expression is an esteemed one. As

Vale states” Objects and events, monuments and ceremonies, all contribute meaningful

symbols to the production and consolidation of the “we” (Vale, 2008, p.52). The visible

expression of national identity takes many forms. As an very widely acknowledged and

accepted for the image of flag appear first then on coins, then stamps, and later used in

national slogan . (Vale, 2008).But Goldberg asserts”Architecture is the ultimate physical

representation of a culture, more so than even its flag “(Goldberger, 2009, p.16). As such

architecture, monuments can also be regarded as important visible symbol of national

identity (Vale, 2008). Vale argues, “Architecture and planning are often used as tools for

promoting something called national identity” (Vale, 2008, p.52).


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The role of Architecture and Monuments in the expression of national identity is widely

acknowledged (Vale, 2008, Lang 1987). The meaning of architecture and monuments

very often transcends its artistic purpose. As Hazel Conway states, architecture is not

only about the material environment, but it is a symbolic expression of aspirations, hopes

for the future and beliefs. (Conway, 2004). The transcendental purpose of architecture

also appears in Roth’s statement. As he argues, Architecture besides providing shelter is a

symbolic representation (Roth, 1994). As such all artistic creation like monuments and

architecture assume the role of symbolic representation of national identity.

Dimension 1

Psychological Dimension: “A Sense of Independence”

“The psychological dimension of national identity arises from the consciousness of

forming a group based on the ‘felt’ closeness uniting those who belong to the nation is

confronted with an external and internal enemy-real or potential or imagined-threatening

its people, its prosperity, its traditions and culture, its territory, its international standing

or its sovereignty” (Guibernau, 2007, p.12).

This psychological dimension as such could be reinterpreted as a sense of independence

or an independent mindset of a people, a nation. People of Bangladesh, who endured and

outstood long history struggle against colonial subjugation is an emblematic of such kind

of mind-set. These freedom loving people of Bangladesh were a mixture of Aryan,

Dravidian, West Asian, Tibetan, and Burmese strains. (O'Donnell, 1984).Buddhist and

Hindu people lived independently before and after the Christian era , on the periphery of

the centre of Indian and Chinese cultures flanked by Ganges and Brahmaputra, the two

main tributaries for a simple agrarian life (O'Donnell,1984 ).The lifestyle of independent

people Mainly revolved around Cultivation of irrigated rice and domestication of

animals (Schendel, 2009).

In fifth century BCE urban centres started to grow and Indo-European and Sanskritic

culture begin to spread across Bengal from the west (Schendel, 2008). Independent

people of Bengal in this period could be identified as Rarh, Pundra, Vanga, Samatata and

Harikela. Rendri, Gaur, Vanga, Samatata and Harikela (Schendel, 2009)


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According to Baxter the freedom loving people of Bangladesh achieved independence

twice unlike India and Pakistan (1998). Once from the British on August 15, 1947.This

independence didn’t subjugate the people of Bangladeshi, who believed they would

become colonised once again and their grievances against colonial Pakistan led to the

emergence of a new nation Bangladesh in December 16, 1971v (Baxter, 1998) .As such

the ‘sense of independence’ is very much rooted in the mind of Bangladeshi people. As

such ‘Independent mindset’ or ‘Sense of Independence’ could be regarded as distinct

psychological dimension of Bangladeshi identity.

Jatio Smriti Shoudho or National Independence Monument commemorates the war of

independence of 1971 .It symbolises independent struggle against Pakistan. Uddin argues

that the collective memory of struggle is represented by the Jatio Smriti Shoudho (Uddin,

2006). This monument is the contemporary history of Bengali struggle and eventual

victory (Uddin, 2006). As such Jatio Smriti Shoudho can be representative and symbolic

expression of ‘sense of independence’ that persists predominantly in Bangladeshis

psyche.

The monumental presence of independence monument depicts the Bengalis movement

against suppression that led to a successful conclusion (Uddin, 2006).This monument is

a symbolic representation of the struggle of independence , valour and sacrifice made by

valiant martyrs from language movement of 1952 that led to war of independence in 1971

(Uddin, 2006). It represents independent psyche of people of Bangladesh and is a

symbolic expression of the people’s independent mindset.

Fig 1 Jatio Smriti Shoudho

The monument was designed by Architect Moinul Hossain. It depicts the spirit of

nationalism located twelve miles from Dhaka, in Savar (Zahiruddin et al, 1990). The

Shoudho is a unique geometric monument with seven concrete isosceles concrete

triangular planes. Each of the different heights producing a dynamic geometric pattern


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with illusory hyperbolic curvature in the backdrop of blue sky and green horizon

(Zahiruddin et al, 1990, Uddin, 2006). The highest plane is 150 feet high. The seven

isosceles triangles represent the seven historic events that led to liberation, beginning

with 1952.The subsequent important dates which are politically important are -

1954,1958, 1962, 1966, 1969 and 1971( Uddin,2006).

The National Monument Project was initiated in 1972. Public Works Department of

Bangladesh acquired 84 acre of land to initiate the project. In the June of 1978 the design

was selected through a national competition (Ghias, 2003). Jatio Smriti Shoudho is a

symbol of national identity when considered in the context of Osborne statement which

states,” If it is true that ‘nations makes war , wars make nations’, then certainly there is

much to suggest that war memorials do much to construct national identities” (Gordon

and Osborne, 2004, p.621-622).

Dimension 2

Cultural Dimension: “Language”

The cultural dimension includes values, belief, customs, conventions, habits, languages

etc (Guibernau, 2007). Many of these cultural dimensions of Bangladesh are equally

shared by people of India, especially people of West Bengal. As Thompson states

Bangladesh shares many similarities with people of west Bengal in terms of an ethnic and

cultural point of view and it is difficult to distinguish any difference between two

territories in ethnic and cultural sense (Thompson, 2007 ).The author also argues, “If one

ignores the historical reasons underlying the separation of Bengal, it is difficult for

outsiders to understand why there should be this decisive division between two parts of

Bengal, as they appear to have so much in common “ (Thompson, 2007, p 51). Pakistan,

on the other hand possesses little similarity apart from the religious bond of Islam

(Choudhury, 1972).

The distinguishable issue from Pakistan and India, in the context of cultural issue’ is

Bangladeshi’s ‘language’. Bangla language which is 7th

most spoken language in the

world is a thousand years old indo-Aryan descendant of Sanskrit (Thompson, 2007).

Modern Bangla is spoken both in India and Bangladesh and it originated in India the

nineteenth-century dialect of the Kolkata upper class (Thompson, 2007). The history of

struggle for everyday use of the Language is very much Bangladeshi. As Uddin argues,

‘Pride’ in language is central and core to Bengali nationalism (Uddin, 2006). Moreover

Thompson argues, “The link between language and national identity and the significance


52

of linguistic realities in the emergence of a new state could hardly be more poignant than

in the case of Bangladesh, which attained independence in 1971”(Thompson, 2007, p.33).

Bangladesh is regarded one of the few nations in the world who fought for language. This

fight to right to speak in Bengali was forerunner for subsequent freedom fight against

Pakistan occupation. Thompson states that at the core of the conflict between Pakistan

and Bangladesh (then East Pakistan) was language (Thompson, 2007) .The language

movement generated two waves of resistance one in 1948 and other in 21 February 1952.

The latter resistance which is widely known was noted by death of 5 martyrs who are

now regarded as national hero (Thompson, 2007) .The struggle resulted in March 1954

when the Pakistan government finally recognized Bangle as a state language of East

Pakistan, and the 1956 constitution of Pakistan recognised both Urdu and Bangla the state

languages of Pakistan. (Thompson, 2007) .According to Bhattacharia, The language

movement sparked a renaissance of Bengali culture that emerges as secular ideas as

opposed to Islamic ideology (Bhattachrgee, 1973, Islam, 1981) . The nationalist Bangle

slogan of "Joy Bangla" that stimulates the war of independence emanated from the

renaissance sparked by language movement. (Bhattachrgee, 1973, Islam, 1981). In

recognition to language movement of Bangladesh. UNESCO created international mother

language day, celebrated annually on 21 February (Schendel, 2009).Considering the

above it can be argued that language can be regarded a crucial element or factor in

cultural dimension of Bangladeshi national identity which distinguishes Bangladesh

from India and other neighbouring countries.

Fig 2 Shaheed Minar

Shahid Minar is a symbolic representation of language and the language movement is

emblematic as national identity. As Schendel argues that Shaheed Minar continues to be

a focal point of national identity (Schendel, 2009) .Uddin in this context states, “The

monument [Shaheed Minar] serves, therefore, to reinforce a natural nationalist

sentiment” (Uddin, 2006, p.127). Uddin moreover argues, “A collective memory of that

tragic day, with the numerous forms of commemoration (centre around Shahid Minar)


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that commenced in 1953, has contributed to Bengali secular identity “(Uddin, 2006,

p.127).

The Shahid Minar is a reaction of movement mostly by students and educated class for

language. Students of the medical college erected a Shahid Minar (tower of witness)

overnight in the place where one of the students was shot, to commemorate language

martyrs. Later the temporary Shaheed Minar was replaced by concrete memorial or

Shaheed Minar near Dhaka University and Dhaka medical college (Schendel, 2009,

Uddin, 2006).

Artist Hamidur Rahman designed the present Shaheed Minar which consists of 5

columns. The largest column bends at the centre curved an angle toward the other

columns and represents a mother bestowing love, affection, and protection on her

children. The region of Bengal is a metaphoric expression of mother, and the children are

the martyrs (Uddin, 2006).

Dimension 3

Historic: Islamic Antecedent of Bengal

Guibernau’ argues, history provides members of a nation with a collective memory filled

with transcendental moments that elevate and bolster self –esteem of people (Guibernau,

2007). He argues, “History makes us closer to our ancestors, and strengthens the

subjective belief of being part of an extended family. It is through identification with our

ancestors that we rejoice in their victories and feel for the suffering and humiliations

throughout history (Guibernau, 2007, p.20).

Islam which is much more than a religion, ‘a way of life’, has all encompassing

emancipator impact both in private and public lifevi

as opposed to caste system of

Hinduvii

made its way through the lives of Bengal people in early 13th

century.viii

As such, the Islamic ancestry of Bengal people started in early 13th

century and lasted for

5 hundred years (Schendel, 2009) could be regarded as an era that signifies testimony of

emancipation and elation, and a moment of rejoice, as Islam liberated many downtrodden

people of this region and helped overcome suffering and humiliation. By embracing

Islam people of historic Bengal elevated and bolstered their self-esteem. The lower caste

Hindu downtrodden masses of this Bengal people ,who’s predicament was aggravated by


54

the Hindu revival during Sena period (ad. 1100-1250) for socially stagnant and

discriminatory system, chose to convert to Islam in 14th

-15th

century to obtain freedoms,

they would otherwise not have enjoyed. (Uddin, 2006, Khan, 1985).This conversion to

Islam during Sultanate Periodix

was a moment of transcendence of the subjugated

majority of Bangladeshi ancestors who submitted to Islam as a means of emancipation.

The essence sultanate period is distinguishable from other parts of the Indian sub-

continent and could be regarded as unique phenomenon in Bengal. As Schendel argues,”

What made the establishment of Muslim rule in Bengal particularly significant was that it

initiated a process here that didn’t occur in other part of India: In Bengal the majority of

population gradually adopted Islam as their religion (Schendel, 2009, p.28).

This impact of the religious history of Islamic antecedent on subsequent Bengali Muslims

played a vital role in terms of language, tradition, economy and politics that led the path

of emergence of Bangladesh (Khan, 1985). In this context Qureshi argues “It was

Muslim nationalismx which became the vehicle for the achievement of Pakistan (Qureshi,

1972-73, p.557). Later East Pakistan, which emerged as Bangladesh can be argued as

fruit of such Islamic antecedent history. As such this Islamic antecedent can be regarded

as an historic dimension of Bangladeshi nationality. Schendel argues “Islamic Bengali

identity remained strongly rooted in the eastern deltaic milieuxi

” (Schendel, 2009, p.31).

Hasan states, “The large number of mosques built in Bengal during the Independent

Sultanate (1338-1538) indicates the rapidity with which the local population converted to

Islam, and within this period, the years 1450-1550 can be identified as the time of most

intensive mosque building.” (1989, p.58).It is as such clearly evident that Islamic

antecedent has direct link with Sultanate mosque and could be represented through this

series of mosque.

Bengal people especially rural Muslims, are very much spirited about their identity as a

Muslim identity and the psychic mould of today’s Bengali Muslim is very much rooted

in the liberal attitudes of the independent Sultans of Bengal ( Hasan, 2007). Sultanate

Mosques of Bengal by liberal independent sultans can be as such regarded as visual

manifestation of today’s Bengal Muslim existence and identity. This form of identity is

distinguishable from other neighbouring countries. As Hasan argues, these sultanate

mosques differ markedly from other Mughal structure in the subcontinent thus making it

a distinguishable feature of Bengal identity (Hasan, 2007). Moreover Hasan argues that

these Sultanate mosques form a homogenous group of Muslim monuments in the area, in

sharp contrast to those of the Mughal period (Hasan, 2007). She summarises, while in

this group mostly all are totally new, a few mosques represent from the Islamic

architecture of the central Islamic lands and north India, (Hasan, 2007). As such this


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particular type of Islamic antecedent can be identified as having a distinct as Bengal in

flavour.

Fig 3 Sultanate Mosque of Bengal

Sultanate mosque is an emblem of local culture and spirit as Hasan argues, “Similarly,

the architecture for mosques-the new building type-was not imported; it combined and

adapted elements found in the tradition” (1989, p.58). Hasan moreover states, “Sultanate

mosque architecture in Bengal showed the same spirit of adaptation to the old Hindu

ways as did sultanate life and culture. The mosque were based on forms and concepts

derived from the village hut, a small humble unit constructed of mud or woven bamboo

with a thatched roof (chala) and curved cornice” (Hasan, 2007, p.23). Hasan states, that

the Muslims addressed and accepted a pre-existing form according to their need. They

enhanced the symbolic quality of mosque by fusing it to local culture in context .The

result was greeted by all cross section of people including non-Muslims (Hasan, 2007).

The Muslim sultanate period of 500 years was marked as an era of great creative activity

and accomplishment. The architectonic of this period based on the existing culture of

Bengal under the patronage of Sultans, were composed of small, large, square, oblong

buildings with or without verandas .These structures are profusely decorated. The overall

design and setting was sympathetic and sensitive to the local context and culture. They

were also sympathetic in terms of scale and presence, and as such it reflects a lack of

monumentality as opposed to monumental representation of any autocratic power. As

such it is closer to people lifestyle and ritual. (Hasan, 2007, Zahiruddin et. al, 1990)


56

Finally, it can be argued that sultanate mosque which is emblematic to ‘Bengal spirit’ and

‘secular’ in regard to culture and architecture can be represented as an expression of

Bangladeshi National Identity in terms of Islamic antecedent, which tells the story of

emancipation of suppressed people of 14th

and 15th

century who embraced Islam as

means of emancipation (Hasan, 1989 ).

Dimension 4

Territorial Dimension: The Landscape of Bengal Delta

Guibernau states that our homes, our villages and cities are located within national

territory, which can be regarded as people’s primary source of nourishment. It also

defines our identity (Guibernau, 2007). Guibernau moreover argues this territoriality can

be represented as landscape, which takes a transcendental dimension (Guibernau,

2007).She argues, “When turned into landscape, territory achieves a completely different

meaning for those who belong.” (2007, p23) The relationship between territory and

landscape is also articulated in Nogué and Vicente’s following statement, “The national

territory is, therefore, the geographical space occupied by a nation onto which a

relationship of territory is established, while the national landscape can be defined as the

landscape or set of landscapes that represent and identify the values and essence of the

nation in the collective imagination. In this sense, the landscape constitutes the soul of the

territory” (Nogué and Vicente, 2004, p.117). The landscape of Bengal delta, I will argue

is the soul of territory of Bangladesh. Nogué and Vicente also argues , landscape take

territorial identity when it is absorbed with cultural significance and evokes thoughts ,

ideas, emotions , a sense of belonging and as such confer a sign of identity. The

landscape of delta, the eastern matrix, a matrix of rice-culture is the basis of collective

ethos and mythos articulate self identity as such mass identity of rural people is obvious

expression of Bangladeshi Identity (Ashraf, 1997).Macy and Bonnemaison states “many

countries have defined their national identity by means of their landscape.xii

”(2003,

p.1).The landscape of Bengal delta which is represented by life existential occupation of

rice cultivation and basketry and weaving evokes sense of belonging, a sense of

inspiration to Bengal delta (Ashraf, 1997). Schendel statement reinforces the claim,

“Bengali identity remained strongly rooted in the eastern deltaic milieu” (Schendel, 2009,

p.31).

The Bengla delta, which is largest in the world, is constant flux and pure chemistry of

land and water. It is almost a flat terrain shaped by one of the most dynamic river systems


57

of the world. The Ganges and Brahmaputra contribute to the richness of land-water

chemistry and spiritual milieu of the delta. (Ashraf, 1997, 1994)

The landscape of Bengal delta (its territorial dimension) geographically and culturally

makes Bangladesh distinct from adjacent hilly parts of India and Myanmar. As Schendel,

argues,

“When you enter these hills from the plains, you realise immediately that you have

crossed a cultural frontier. In the hills architecture, food, gender relations and many other

elements point east, toward South-East Asia” (2009, p.31). The Bengal Islamic identity of

this delta never had any impact to the hills or to the forest and the people of hilly region

never as such adopted culture of Bengal delta. (Ludden 2003, Schendel, 2009 ).

Fig 4 Rural Hut

Ashraf states, “Architecture is inherently a land-scape eventxiii

” (Ashraf, 2007, p48).

Rural rustic hut of Bengal delta, which attains a distinctive significance in the minds and

lives of the people of Delta, a mundane place representative of everyday life of peasants,

symbolises an architecture that can expresses as one object of landscape event along with

Bengal delta (Ashraf, 2007, Pallasmaa, 1996).

Ashraf visualises that architecture [hutxiv

] and landscape [of delta] are not really the same

and not entirely different but are simply similar to each other, where topography is

common. It is intertwined with each other as (Ashraf, 2007).

According to Nogué and Vicente the dynamics of landscape can be transformed from

natural landscape to cultural landscape and could be expressed in material terms (types


58

of construction, verities of crops etc.) as well as non-tangible terms (values and

sentiments that society impart on it) (2004). Rural hut [a type of construction] as such can

be expressed symbolically as material terms of Bengal delta [landscape] and could be

linked as an element in cultural landscape.

The importance of rural hut as cultural landscape is further enhanced when it is

considered as a rural household, an important unit in rural areas in developing countries

like Bangladesh. Foster argues, “From an economic perspective, the household [rural hut]

is generally assumed to be the principal locus of decision making about consumption and

production. From a demographic perspective, it is thought that household [rural hut]

factors play a key role in determining patterns of fertility, morality, migration, and

marriage’ (Foster, 1993, p.97).Rural hut which is the basic unit of household in rural

Bangladesh represents a cultural landscape of rural Bangladesh as such.

Rural hut of Bengal has a distinct identifying element that sets it apart from the abodes

outside the Bengal delta as such could be regarded as distinguishing element of Bengal

delta.( Karim, F. S. Ghafur, 2008).This rural hut ,spread across Bangladesh, can also be

seen as the basic focus of territoriality as such focus of Bengal delta .As Porteous argues,

“Home [hut] is perhaps the most significant of the many space-group-time complexes,

and as such it can claim to be the basic focus of territoriality” (Porteous, 1976,

p.386).This humble hut can also be considered as the root of Bengali Architecture. This

unassuming type of rural house, has emerges rationally and systematically as a strong

force that guided course of new architecture of Bengal articulated by our people, land ,

culture, climate and economy (Zahiruddin et. al,1990, Amin, 1997 ).

Rural hut is spiritually guided by folk wisdom and culture, which is deeply ingrained in

the fertile soil and enmeshed in the landscape of the society. It has a timeless character

that made it to last over centuries not only in the rural bangle but also in semi-urban areas

and urban fringes (Zahiruddin et. al, 1990, p.41). As Zahiruddin argues, “The archetype

[rural hut] is responsive to the way of life of the vast majority of the people, their social

ethos, and to the local resources and climatic elements” (Zahiruddin et. al, 1990, p.41).

The structure of this rural hut is simple and clear .The roof generally do-chala (two –

segments ) or chau-chala (four –segments), is generally constructed of thatch roof over

bamboo framing. The do-chala roof of a hut slopes down in two directions away from the

centre of the room while the chau-chala in four direction forming uniquely swooping

canopy on every side forming a triangular in shape in four direction This extension

protect the supporting wall surface from climatic element like torrential rain and sun.

These wall surfaces are made of mud walls and bamboo posts (Hasan 2007, Amin 1997).


59

Such kind of traditional dwelling [rural hut] , which is focus of landscape and territory of

a nation [Bangladesh] could also represent national identity of nation like England .As

Maudlin argues, “Traditional dwelling , especially the rural cottage, became cultural

artefact and valued as vessels of memory and identity” (Maudlin, 2009, p.55). As such

‘rural hut’ could be strongly identified as expression of landscape of Bengal delta as a

symbol of national identity.

Dimension 5

Political Dimension: Constitution and Legislature

“The political aspect of national identity, when applied to the nation-state, focuses upon

those actions of the state destined to construct a cohesive society through a set of

strategies designed to generate culturally and linguistically homogenous citizenry.”

(Guibernau, 2007, p.24)

Guibernau in this context states that by creating national education system and national

media, and by promoting a specific ‘national’ culture and an ‘official’ language national

identity can be expressed by nation-state as a set of strategies. (Guibernau, 2007)

However In this context, I will argue that constitutionxv

should be regarded as ‘actions of

state ‘destined to construct a cohesive society through set of strategies (laws and codes).

As such Constitution can be interpreted as political aspect of national identity. Moreover

Aristotle argues that the identity of a state or polis is not constituted or determined by its

wall (Barker, 1962). Rather it is constituted and formed by its constitution (Jacobsohn,

2006).

The constitution of Bangladesh was constituted keeping in mind the democratic value and

peoples right delineated in Part 3(Art. 26-47)(Huq, 1973). Jatio Sangsad Bhaban, which

is manifestation of democratic value imagined by Architect Louis. I. Kahn can be argued

as appropriate parallel in expressing national identity that reflects the democratic values

of constitution. As Ksiazek, explains, “The national assembly building was intended to

embody democratic ideals is everywhere apparent in Kahn’s statements about the project

(1993, p.428).


60

Fig: 5 Jatio Sangsad Bhaban

This Acropolis of Bangladesh, which is representation of democratic values and ideas,

followed an orchestrated site plan designed by Louis I. Kahn to provide it a flavour of

Parthenon of the East. (Ksiazek, 1993).

The Capital Complex designed by Master Architect Louis I. Kahn received the

commission for the project in 1962 and continued design until his death in 1974.The

project was completed in 1983. It took almost 21 years to complete the project. At

present it is located in the heart of the city of Dhaka on an area of 1000 acre area now

called Shere-Bangla-Nagar. The land was originally a flat farmland to the northern

outskirts of the old city of Dhaka. The total complex constituted by the Assembly group

in the south, the unbuilt Secretariat in the north, the hospital group in the north-west, and

housing for member of parliaments and others around the Secretariat site. This assembly

building assumes the focus by means of masterly articulation of build form, open spaces

(public space, lake, garden, parks etc). To the south of assembly building, situates the

public plaza and to the north the Presidential plaza located (Ashraf, 1994).

The Sangsad Bhaban will remain as an inspiration to the people of Bangladesh and it will

be regarded as government building to forge the spirit and idea of national identity or

national unity (Vale, 2008).

Conclusion

Nationalism is an illusory concept and difficult to define (Quereshi, 1972-73, p.556).As

such identifying Bangladeshi identity is a complex and difficult process. However, this

paper argues that a unique Bangladeshi National Identity as constructed hinging on 5

dimensions such as independent mindset, Language, Islamic antecedent, Landscape of

Delta and National Constitution can be represented through Architecture and

Monuments. Vale argues the meaning of expression through symbolic form; sometime

reflect the intention perceived by architects and designersxvi

(Vale, 2008). The examples


61

cited have been used to demonstrate that the design briefs indented to express the

national spirit, identity, democratic values (such as Jatio Smriti Shoudho, Shaheed

Minar,Jatio Sangsad Bhaban).Sultanate Mosque and Rural Hut assumed the character of

national importance as a testimony of time. Together they construct the visible national

identity, which distinguishes identity from neighbouring India, Myanmar and Pakistan.

Though there is marked similarity with West Bengal of state Indiaxvii

in terms of ethnic

,cultural and landscape but it differs significantly from West Bengal when dimensions

such as independent-mindset ,struggle for language, Islamic antecedent and unique

constitution of Bangladesh altogether contributes to Bangladeshi identity. As mentioned

earlier with the exception of a shared religion Bangladesh has no similarity with Pakistan.

But the story of Islamic antecedent is completely different between Pakistan and

Bangladesh. As such all 5 dimensions when together stand, distinguishes Bangladesh

significantly from Pakistan. It is needless to say that hilly Myanmarxviii

which border with

Bangladesh very little on the south-east corner of Bangladesh can easily be

distinguishable when all 5 dimensions forms Bangladeshi Identity.

The paper addressed symbolic Architecture and Monument to articulate the national

identity of Bangladesh as a discourse of architecture. The socio-political and cultural

domains in regard to national identity have been also addressed. As mentioned earlier an

attempt has been taken in reconstructing the existing confused Bangladeshi national

identity to give holistic shape reinterpreting Guibernau’s 5 dimension of national

identity, would evoke a sense of pride for Bangladeshi people in this new construct of

national identity.

The Architecture and Monuments discussed in this paper as an expression of Bangladeshi

national identity incorporate wide and diverse flavour and richness. These represent from

traditional and antiquity (Rural Hut) to modern and present (Jatio Smriti Shoudho,

Sangsad Bhaban) .From religious (Sultanate Mosque) to secular (Shahid Minar and Jatio

Smriti Shoudho). It represents nationality also transcend national boundary in connection

with Architect Louis. Kahn, the world renowned architect, who designed Sangsad

Bhaban. As such the perceived National Identity of Bangladesh carries a universal and

international sense of belonging.

The renewed understanding of value of Bangladeshi national identity in Architecture and

Monuments will reshape and redefine the conventional understanding that exist in the

mind of general population of Bangladesh in regard to architecture specially. By

representing national identity through architecture, architecture will assume new role and

as such become a part Bangladeshi’s entity and existence. The new role of architecture

here not only limited to intrinsic meaning that result from spatial and visible form but

also carries extrinsic meaning that evolve out of social use [national identity] (Conway,


62

Roenisch, 2004).This transcendental meaning of architecture aptly expressed in Davis

statement “One the one hand, building exists as stand-alone artefacts, and on the other,

they are artefacts that express the deep meaning, aspirations, and social order of a culture

(1999, p.95).

Each identified example of Architecture and Monuments is unique and has a different

story to tell with many multilayer. The Jatio Smriti Shoudho which represents

independent mind-set of people tells the history of struggle and emancipation of

Bangladeshi people. Shahid Minar reveals the language loving Bangladeshi people’s

story and aspiration. Sultanate Mosques represent Islamic antecedent of Bengal people

that depicts the history of people’s emancipation from social and religious predicament

generated from a previous regime. Rural Huts is a sombre expression of landscape of

delta which represent the “life –sustaining ‘and ‘life-enhancing’ (Ashraf, 1997) flavour of

rural peasants. Finally Jatio Sangsad Bhaban represents the heart of independent

Bangladesh, ‘Constitution’. These psychological, cultural, historic, territorial and

Political layers (Guibernau’s 5 dimensions) altogether enhance richness of Bangladeshi

identity and in doing so resonates the Schendel argument which states that multilayered

culture has always been the hall mark of the Bengal delta. (Schendel, 2009).Finally, when

all these layers are juxtaposed, all represent one idea, one theme, one pride for an

imagined community xix

named ‘ Bangladesh’ that distinguishes ‘Bangladesh’ from other.

End Notes

i Nationalism is another form of national identity. It is not only restricted to ethnic

similarity, but also should have common political identity. (Calhoun, 1993).As Calhoun

argues that Nationalism asserts new form of group identity or membership (Calhoun,

1993).The paper will try to determine the group identity of Bangladesh as such

Nationalism of Bangladesh. In Calhoun, C. (1993). "Nationalism and Ethnicity." Annual

Review of Sociology 19: 211-239.

ii Supporter of the movement for Pakistan based on two nation theory chose to highlight

their Muslim identity prefer Muslim- Bengali and who believed strongly that Bangladesh

was denied justice under Pakistan and more inclined to Indian culture regard themselves

as Bengali-Muslim (Schendel, 2009) . The emergence of Muslim Bengali ideology by

Ziaur Rahman of BNP was initiated after the collapse of Awame league control state in

1975 (schendel, 2009). Historically, the two identities of the Bengali "nation" went

through a motion of juggling, one taking over another. Over the period neither was

dominant for long. In 191 1, when the British annulled partition of Bengal (1905) ,

Bengali language and culture claimed dominant over religion .But in 1947, when India

was partitioned on the basis of two nation theory it was a victory of religion (Islam) over

Bengali culture. In the 1971 war, the motion turned again and Bengali language and


63

culture once more overtook Islam (Ghosh, 1993). Recent changes of between Awami and

B.N.P government since 1991 repeats the same cycle of interchanging dominance.

iii

The British unlike the Mughals-their aim is to more than just to extract Bengal’s riches

(Schendel, 2009)

iv

In their rule over India, the British Administration used “censuses as most influential

tool (Uddin, 2006).

vIn 1947 India was divided on the basis of the two Nations Theory. Muslim league in

1940 formally adopted this philosophy asserting that Indian subcontinent will be divided

on the basis of religion, language, culture, dietry habits, and so on and Muslims and

Hindus could not exist as single nations, as Indians. This resulted ultimately in Muslim

majority areas which were constituted as a separate state, the state of Pakistan. Later

Pakistan was divided on the basis of culture, language, and social organisation rather than

religion, ultimately led to creation of Bangladesh. As such Bangladesh got independence

twice (Baxter, 1998).

vi

Houben, V. J. H. (2003). "Southeast Asia and Islam." Annals of the American

Academy of Political and Social Science 588(Article Type: research-article / Issue

Title: Islam: Enduring Myths and Changing Realities / Full publication date: Jul.,

2003 / Copyright © 2003 American Academy of Political and Social Science):

149-170.

vii

What distinguishes Hindu society from others is its independent self-sufficient unit

called caste. Each with a definite unalterable social status deriving its sanction from

religion. In this caste system birth alone decides a man’s status and he cannot change it

by effort. (Pruthi, 2004).Caste system originated in order to preserve racial parity of the

Indo-Aryan (Pruthi, 2004). As such the lower class Hindu in Bengal felt subjugated and

embraced Islam. (Pruthi , 2004)

viii

Islam entered in Bengal in two phases. First reached coastal Bangladesh through

seaborne traders between 8th

and 12th

century. And second wave reached in the early 13th

century along with powerful invaders. The second wave generated an era lasted for five

centuries and usually referred to Sultanate period (Schendel, 2009).

ix

“The arrival of these newcomers turned out to be momentous because it marked the

beginning of an era in which Islam was the creed of those who ruled most of Bengal. This

era lasted some five centuries and usually referred to as the Sultanate period, followed by

Mughal period; it ended only when British conquered Bengal in the mid-eighteenth

century.” (Schendel, 2009, p.28) x The spirit of Muslim nationalism resonates from Jinnah's speech at the All India

Muslim League Conference in 1940. He asserts the Hindus and Muslims belong to two


64

different religious philosophies, social customs, and literatures. As such they neither

intermarry, nor dine together, and they belong to two different civilizations which are

based mainly on conflicting ideas and conceptions.

xi

West Bengal of India is regarded as western delta.

xii

Relevant role of landscape in the creation of national identity of Catalonia is discussed

in the paper “landscape and national identity in Catalonia” by Nogué, J. and J. Vicente

(2004), political Geography 23(2):113-132. The writer argues mountains with its pure

virgin, sacred space as a key landscape element in shaping Catalan nationalist identity.

As such landscape of Bengal delta can be seen in similar light as an element in shaping

Bangladeshi national identity.

xiii

Ashraf describes landscape [delta] and architecture [hut] as two objective entities as

landscape-event.

xiv

“It is the humble hut that forms the genesis of Bengali Architecture.” (Zahiruddin et. al

,p 41)

xv

A constitution includes all the features of an institution that could be described as set of

rules or strategies in a society that shape public interaction and forms code of conduct for

society. (North 1990, Schofield 2002).In North, D. (1990). Institutions, Institutional

Change and Economic Peformance Cambridge: Cambridge University Press, and in

Schofield, N. (2002). "Evolution of the Constitution." British Journal of Political Science

32(1): 1-20.

xvi

Goodman identifies four such way- denotation, exemplification, metaphorical and

mediated reference.

In Goodman, N. (1988). How Buildings Mean. Reconception in Philosophy. G. a. C.

Elgin. Indianapolis, Hackett.

xvii

Bangladesh is bordered with India on three sides. West Bengal of India forms border

on the west .Meghalaya on the north, Assam on the north east, Tripura and Mizoram on

the west. Except West Bengal the rest are hilly region and have different ethnic and

cultural identity from Bangladesh. As schendel (2009) and ludden (2003) states that the

Bengali Islamic identity of delta is dissimilar from surrounding hilly region.

xviii

As Schendel (2009) and Ludden (2003) states that the Bengali Islamic identity of

delta is dissimilar from surrounding hilly region.

xix

Imagined Community because the 160 million people of Bangladesh spread across the

globe will share the same pride, regardless they are anonymous to each other or not. They

will carry the same image of Bangladesh.(Anderson, 2006, Seton-Watson, H. (1977).In


65

Anderson, B. R. O. G. (2006). Imagined communities: reflections on the origin and

spread of nationalism. London; New York; Verso and Seton-Watson, H., Nations and

states: an enquiry into the origins of nations and the politics of nationalism. 1977,

Boulder, Colo.: Westview Press. xv, 563 p.

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8.1 article 3.pdf

Documents

faculty of architecture

monument architecture

states architecture

selected architecture

symbol of national identity

constitution of bangladesh

landscape of bengal

bangladeshi uniqueness