Editorial
Controversial coal policy should be
reviewed before approval
The current military-backed caretaker government’s suggestion that Asia Energy, a UK-based mining company, works towards building a good relationship with the people of Phulbari in Dinajpur indicates the government’s intention to allow Asia Energy to resume its operations there although the open-pit coal mine project that the mining company had proposed was rejected by the people at large and more particularly the local populace at the end of August last year. The people of Phulbari had risen in spontaneous protest against the project and demanded immediate withdrawal of the company after the police had opened fire on a reasonably peaceful demonstration and killed five people. A general strike was enforced by the locals for several days following which the government was compelled to sign an agreement promising to suspend all activities and operations of the company.
Even the Prime Minister’s Office, during the previous political regime under the BNP-led alliance government, directed the relevant departments of the government to implement the agreement.
As reported in New Age on Saturday, the current government, besides being intent on giving a go-ahead to Asia Energy, which has since changed its name to Global Coal Management, is also looking into approving a coal policy, which was not only rejected by a number of experts saying it was threat to national energy security but was also controversial since two significant parties — Asia Energy and the Indian conglomerate Tata, both interested in mining coal — had reportedly intervened in the process to ensure that the policy favoured their interests.
We point out that any decision to allow the mining company to return to Phulbari would be against the popular opinion of the local people and a large section of the nation at large. Such a decision would also be contrary to a government pledge that an earlier administration had made to the people.
As for the energy adviser’s comments to allow Asia Energy to compensate for the loss of lives with its investment, we stress that such an investment, which experts and economists have found harmful, must not be entertained simply to compensate for the loss of life or limb. The government should instead ask the company to pay compensations from afar without jeopardising livelihoods of thousands and threatening the ecology of the region that would surely be affected by an open pit mine spread over 17,000 hectares.
The coal policy, being controversial and presumably subjected to persuasive intervention from commercially interested quarters should be opened up for further review through a transparent and inclusive process, which may later be considered for approval. But the current draft cannot suffice as an acceptable policy since several quarters have pointed out that it does not serve national interest and in fact threatens the energy security of Bangladesh.
Prices continue to spiral up
The spiralling prices of essential commodities have not shown any sign of relenting with over one month of the declaration of the state of emergency. During this time the law enforcers have seized large quantities of rotten and adulterated foodstuff in a number of sorties. It is also presumed that the infamous syndicates that had been operating during the last political regime under the BNP-led alliance does not enjoy similar blessings or protection from the government since the law enforcers have taken up the matter of corruption rather seriously. It is thus rather unexpected that with the syndicates out of commission, prices of essential commodities continue to rise and in all likelihood will continue to retain the trend of upward spiral. It is being suggested that the current price hike is only due to the fact that the government’s recent initiatives — to seize adulterated foodstuff unfit for human consumption and punish the parties involved with it — have apparently scared off the traders.
One cannot help but wonder if the traders suggest that they must be allowed to sell adulterated and rotten foodstuff and at the same time continue to act in collusion with traders of the like products creating artificial crises and raking in inordinately high profits. Prices of essential commodities have been a matter of much concern for the people for much of the last few years although the government at first refused to recognise the issue but later ended up sacking two commerce ministers for failing to control essentials’ prices. The third commerce minister had at one point suggested establishing a separate ministry. The finance minister himself had admitted to the existence of the syndicates when he declined a suggestion of reducing tariffs of certain essential items saying that tariff reduction never quite worked while the collusive cartels continued to operate unhindered.
In the current scenario, one has reasons to believe that the cartels are not quite in collusion, at least not to the extent that they were during the previous regime. There however seems to be a tacit collusion at a subtle level since reports published in New Age on Friday indicate that importers have stopped opening letters of credit and since must of the foodstuff is in fact imported, it would almost certainly lead to a crisis. This could perhaps be looked upon as a lesson for the advocates and champions of the free market who wrongly insist that the state has no business in being in business. On the contrary, the current situation aptly demonstrates how unscrupulous traders and businessmen can hold the entire state hostage. The government has little to do faced with the problem given the dysfunctional state of the Trading Corporation of Bangladesh, which has been used as the government’s trading arm for such situations.
SUNDAY COLUMN
Of Sema and Baul
Hasnat Abdul Hye
In flowing ankle length white skirts, graced with a black band at the waist and a full sleeve waist coat over jacket, the men move in a circle, gently at first, like leaves through which wind whirls unhurriedly. Their heads are covered by conical felt hats and sway, touching the shoulders in sweet ecstasy. One hand is raised above and the other is lowered in a gesture to touch the ground below. As the music from the flute is repeated, the rhythmic motion gathers momentum and the body loosens its limbs, becoming supple. Energy wells up gradually from inside the bodies, electrifying the circular movement and heightening the gestures of the hinds. Eyes become shut or lose their focus when open and soon deep breathing punctuates the stillness of air. The men move round and round till they become a swirling amorphous mass. All individual features disappear in a blur of pure white. As pace gathers momentum and frenetic speed is unleashed, the dancing men appear to be deep in a trance oblivious of the here and now. Their bodies, light as feather, are poised to soar high above, though their feet are firmly planted on the ground. The illusion, made of the opposites of freedom in flight and being earth-bound, creates an eerie atmosphere verging on being magical. Reality soon merges with the metaphysical in a seamless union, judged by the postures of the nimble limbs. The dancers are the famous ‘Whirling Dervishes’ belonging to the Mevlevi Order of Maulena Jalul-ud-Din-Rumi. What they do while dancing is transport their rapturous selves to a state where the heart senses the awesome presence of divine power of God. The spell hound spectators are entertained by the fantastic performance and those with a spiritual bent of mind can share in some of the ethereal experience of the ‘Whirling Dervishes’.
The captivating and deeply engrossing dance of the Dervishes has not only given the followers of the Mevlevi Order the sobriquet of ‘whirling’; it has also symbolised their quest for the Truth. They seek it, not through asceticism or the intellect, but love for the Almighty and His creatures. The dance ceremony known as Sema, represents a mystical journey of men’s spiritual ascent through mind and love to the Perfect (Kemal). Turning towards the Truth, the dancers (Semzens) grow through love, desert their ego, find the Truth and arrives to the ‘Perfect’. Then they return from the spiritual journey after attaining greater maturity and greater perfection, so as to love and to be of greater service to all creatures and fellow human beings. The Dervishes with their head-dress (ego’s tombstone), their white skirt (ego’s shroud) are spiritually born to the Truth. By removing their black cloak, they journey and advance to spiritual maturity through the various stages of the Sema. At the start and at each stages of the Sema, holding their arms crosswise they testify to God’s unity. While whirling, their arms are open, the right hand directed to the heaven to seek god’s blessings; the left hand is turned toward the earth. They turn from right to left, pivoting around the heart. Through this gesture they convey god’s spiritual gift to mankind. Revolving around the heart, from right to left, they embrace all of mankind and all the creation with love and affection. ‘Sema’ is both an entertainment and spiritual enlightenment for those who seek it. The Whirling Dervishes who give form to ‘Sema’ display the most dramatic manifestation of the mystic experience that has come to be known as Mevlevi Order or Sufism. The plaintive music, songs with melancholic voice and the rhythmic dancing embody the Mevlevi Order in a show of heartfelt joy and total devotion. A rhythmic ‘Allah’ ‘Allah’ comes from the lips of the Whirling Dervishes as they sway their heads from side to side, in the throes of an ecstatic stance. The flowing white long skirt and the outstretched hands, covered in long sleeved jacket, seem to filter the enchanted sound from the depth of the bodies of the dancers, binding them together by the invisible link of a muted chant.
The ‘Sema’ takes place in Tekke, the lodge of the Dervishes, though the name does not justify the present use completely because in Turkey the Dervishes cannot reside in lodges and can only use it for Sema on fixed days. In other countries, like Afghanistan and Iran, there is no such regulation and Dervishes are free to use it (different name for Tekke) for both spiritual and cultural purposes. In Sema, the Sufi mystics are enraptured spiritually in the remembrance of Almighty, listening to the call of this Divine power. This love and devotion of the Sufis of Mevlevi Order has a tremendous impact on their inner beings. The ritual dance transports them from the reality of ordinary daily life to the all observing presence of God. The effect of Sema is to produce in the participant a state of mind or a particular mood. These ‘states’ of mind manifest themselves at the moment of Divine intervention. Such experiences are ineffable but there are many attempts in Sufi literature to interpret and convey the essence of the transformative effect and the blessing that is bestowed on the devotees.
Sufism, whose origin goes long before the birth of Jalal-ud-Din Rumi, continues to cater to the spiritual needs of growing number of seekers of Truth. The beauty and richness of Sufi imagery in various branches of arts have given new meaning to the World of the Spirit. Among these various manifestations of Sufisim’s pursuit of Truth and Divine love, the ‘Sema’ stands out as the most lively and moving experience. Jalal-ud-Din Rumi wrote: ‘Dance when you can, break yourself to pieces and totally abandon your worldly possessions. Real men dance and whirl on the battlefield; they dance in their own blood. When they give themselves up they clap their hands. When they leave behind the imperfections of the self, they dance. Their minstrels play music from within; and whole oceans of passion foam on the crest of their waves.’ Umar al-Suhra-Wardi, one of the prominent scholars on mysticism wrote about the music that accompanies Sema dance: “Music does not produce anything in the heart which is not already there. Music arouses sensual desire in one whose inner self is attached to something other than God; but one who is attached to the love of God, is moved by hearing music, to do His will.’ The sound of ‘Ney’ a kind of ancient reed flute is the weeping of joy at the knowledge that Divine secret exists on earth. The rhythm of Ney’s cry accompanies the Dervishes in their frenetic urge to seek god. The ‘Sema’ is also accompanied by the music of ‘Rebab’, a three-stringed instrument made of a coconut shell.
In his life time Mevlana Rumi responded to orthodox objections to the Sema by saying that there are many ways of seeking Divine blessings and Sema was one of them.
Mystic belief likens the universe, comprising men and nature, to a circle drawn by a moving point which is Divine power. To the right of this point is the outer world of appearance and to its left is the inner world. According to the belief that everything returns to this point of movement, the Dervishes spiritual dance to God, their circular orbit represents the circle of life. “Life” said Rumi, “is like a river which flows on without ever stopping” and thereby emphasized the unity and continuity of man’s attempt to reach God. “Separate ways are in reality but one and awareness of God’s love is what are all seek, “he said, In Mevlana, Rumi’s mystic philosophy there is a message of universal peace for which many, belonging to different religions and creed, have been drawn to his version of Sufism.
Maulana Jelal-ud-Din Rumi, was born in the city of Balk in Afghanistan and his father Bahauddin Valed, was a renowned scholar and teacher of spiritual philosuphy. While still a child, his family migrated westwards into Iran and then from there to Anatolya in Turkey to escape the Mongol maraiuders. The family settled in Konya, the capital of Seljuk Turkey. It became a sacred city when Rumi grew up as a spiritual and philosophical scholar under the guidance of his father, and then under Bahauddin, an eminent scholar and a friend of his father. Rumis philosophy gave rise to the mystic Mevlevi Order late in the eleventh century with its district outlook on life, nature and the universe and stages of devotion to God including Sema.
One of the first actions taken by Kemal Ataturk in line with his attempt to transform Turkey into a modern secular democratic country was to ban the Islamic brotherhood of Mevlevi Order. The followers of Mevlevi were asked to give up all spiritual activities and learning in Tekke (the centre or the lodge of Dervishes). But ‘Sema’ was allowed as a cultural activity because of its aesthetic appeal and entertainment value. Since ‘Sema’ was the centrepiece and the lynchpin of the whole ceremonial and ritual process through which the Dervishes went on regular basis, almost like prayers, its continuance allowed the brotherhood of Dervishes to survive somehow. Outside turkey in Iran and Afghanistan Sema continues in its original form and content and is more of a spiritual ritual though the cultural aspect is not neglected. But mysticism in these countries, as in others where spirituality enjoys a premium, is for the esoteric few though ordinary men and women can also be its folowers and practitioners. Whether in secular form (as in Turkey) or in its original spiritual expression, Sema has caught the attention of the world outside these three countries with which Mevlevi’s name is associated. Groups of Sema dancers visit many countries every year regaling and mesmerizing the spiritually curious and the cross-culturally conscious. The amazing feat of physical endeavour leave the spectators spell-bound and the name ‘Sema’ lingers long after the Whirling Dervishes leave host country. It is a marvel to many that people can go on dancing for hours whirling round and round, stimulated only by spiritual fervour.
In recognition of its unique character and quality as a traditional cultural activity the UNESCO proclaimed Sema as ‘a Masterpiece of the Oral and Intangible Heritage of Humanity.’ Sema the symbolic and unique expression of Rumi’s philosophy and mysticism has thus become part of human heritage, a honour that it richly deserves.
2007 is the 800th birth anniversary of Mevlana Rumi. The UNESCO General Conference has decided to associate UNESCO with the celebration of the occasion together with Turkey, Iran and Afghanistan. Special programme of mystic Mevlevi music and dance (Sema), lecturers and exhibition will be arranged in a collaborative manner in a number of major cities in America, Europe and in the three countries concerned. In Bangladesh there are many who know about Mevlana Jalal-ud-Din Rumi and there are some scholars who have written books on him and his mysticism in Bengali. It is hoped that the 800th birth anniversary of the great mystic philosopher-poet will be observed in a befitting manner in Bangladesh also.
Recognition of ‘Sema’ as a masterpiece of the Oral and Intangible Heritage of Humanity of UNESCO should remind us that our popular folk song category, ‘Baul’ with its own touch of mysticism was also recognised by UNESCO as ‘a masterpiece of Oral and Intangible Heritage of Humanity.’ It is a pity that far form celebrating this honour bestowed on our home-grow mystic folk song category there has been deliberate attempt to discourage the organisation of Baul Mela for fear of backlash from fanatics. Just as Turkey, Iran and Afghanistan are proudly celebrating the international recognition of Sema, something similar could have been done to honour the poets and troubadours who have kept the mystic tradition of Baul alive against many odds. It is not too late to make up for the lapse and neglect.
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