When I was young, I often saw my parents and uncles eating panta bhat. I also ate panta bhat many times in the mornings of those days. At that time, panta bhat was a readily available morning food for most farmers and workers. However, panta was not eaten with hilsa fish, but with jaggery, sugar, banana, fried eggs or curry – even with just salt and pepper.
On Baishakh, Baisakhi fairs were held in different areas across the country, where various types of food including jilapi, muri, batasa, sweets, pitha, payes were sold. Clay dolls, pots and pans, paper kites, cane flutes and various crafts and furniture were displayed. For the enjoyment of the children, there was also a spinning wheel. At the beginning of the month of Baishakh, traders used to organize ‘Halkhata’, which was a social and economic tradition.
These activities were generally considered part of the social and cultural life of the people and in most cases did not directly conflict with religious practices. However, in some fairs, activities like dancing, singing or gambling were also seen, which were not acceptable in the eyes of many. As a result, the conscious part of the society, especially the scholars, used to advise caution in these matters. Later, such undesirable activities have decreased in many places.
In our analysis of Baishakhi culture, it can be seen that the main elements of the tradition are—Panta Bhat, Nabanna Utsav, Bengali clothing, Halkhata, various pithas and pies, hospitality and joyful procession.
Since the nineties, some new elements have been added to the celebration of Baishakhi—such as the addition of Hilsa fish to Panta or a new form of the procession. Various symbolic representations, masks and works of art are displayed in the Mangal procession. Some see these elements as multidimensional expressions of historical and cultural trends, while others evaluate them differently in the light of their own religious beliefs.
In the context of these different perspectives, it can be said that it is important to celebrate Pohela Boishakh in a way that it is open and acceptable to all, without being limited to any specific religious identity. Organizers must also be aware that the program is such that it respects the feelings of people of all communities.
In addition, people in different parts of the world practice cultural practices in the light of their own beliefs and traditions—this is natural. In Bangladesh too, it is the demand of the hour to make the celebration of Boishakh more inclusive and integrated based on our own traditions and culture.
If we can return to the original tune of our traditions, we can make the Bengali New Year more joyful and universally acceptable, regardless of party, opinion, religion, or caste. Therefore, let the New Year be celebrated through the practice of our own culture, mutual respect, and harmony—which will bring peace and harmony to the society.
Author is a Vice Chancellor, Eastern University, Dhaka
