Aditi Sharif :
On 20 November 2024, I read a news article in the Dhaka Tribune regarding Begum Rokeya. A female student of the University of Dhaka spoiled a piece of graffiti from Begum Rokeya, which she found offensive. Later, she apologized to people for this activity after being criticized. I was not surprised to encounter such news. From my observation, it is evident that some people in Bangladesh hold grudges against Begum Rokeya because of her pioneering role in female education. It was a little shocking for me to hear that a university-going female student had done it. However, It was quite plausible as she was labeled as “anti-Muslim” by the ‘conservatives’ in Bangladesh, and a significant number of women also believed such stereotypes. However, vigorous criticism of the action also ensures that many educated people don’t heed such orthodox thinking. Therefore, I didn’t think a lot about it.
But on 9 December 2024, when the nation observed Rokeya Day to celebrate the works of Begum Rokeya, I perceived that many people, both ‘conservatives’ and ‘liberals’, opposed such a celebration. For conservatives, Begum Rokeya was responsible for disseminating anti-Muslim propaganda and encouraging Muslim girls to act like non-Muslims. Some also compared her with Nawab Faizunnesa Choudharani and claimed that the contributions of Begum Rokeya were exaggerated because of her association with liberal Western education. On the other hand, some liberals think that Begum Rokeya should be respected for her pioneering role in female empowerment but her thoughts and works are largely old and insufficient to understand the challenges of women in the contemporary world. These sorts of binary thinking intrigued me to write a piece on the works of Begum Rokeya. Analyzing Begum Rokeya’s work from an entirely objective point of view would be impossible for me. Therefore, I decided to reflect on my memories of Begum Rokeya.
I was introduced to the works of Begum Rokeya for the first time when I read in High school. At that time, we were obligated to read several articles, written by scholars in our Bengali textbooks. Back in the school, I was not an attentive student. Therefore, reading non-fiction articles was a tedious job. However, I found Begum Rokeya’s writings fascinating due to her attractive writing style and subject matter. The common themes of such articles were subjugation against women at that age and female emancipation. It can not be denied that Begum Rokeya vilified the orthodox Islamic religious customs and beliefs that constrained the lives of women in the 19th century. But she also criticized Hindu and Christian orthodoxy for creating obstacles in the path of the empowerment of women. However, she never advised women to forsake their religious identities and rituals. Rather, she regularly conformed to ‘Purdah’ despite her clashes with Muslim ‘conservatives’. In these articles, we could somewhat identify the influence of Begum Rokeya’s class identity. But no one can consider her as a Radical Feminist who wanted to transform the entire societal structure by reading these pieces of writing. Later, I had an opportunity to read “Sultana’s Dream”, a fiction written by Begum Rokeya. It was the time I understood the concerns of ‘conservatives’! With due respect to their religious beliefs, I strongly believe that their biggest fear is losing their superiority and control over the world.
The utopian feminist fiction was written by Begum Rokeya at a young age. Her young age and grievance could have led her to write such a narrative, and later she drove towards the more inclusionary vision of the society. I can remember that when I read “Sultana’s Dream” during my university life, I was so excited and inspired by the possibility of creating a “Lady Land”. Later, I had an opportunity to learn more about feminist thoughts and I found the concept of “Lady Land” a little abrupt and exclusionary. However, it can’t be denied that we, the women, often think of an autonomous space of women without male superiority. I know that I shouldn’t impose my thoughts to generalize such a masterpiece, but I am certain that the desire to create a safe distinctive public space for women probably plays a significant role in shaping the storylines of Begum Rokeya. Additionally, the fiction doesn’t derogate or glorify any religion. It does not even indicate the fact that the women of the “Lady Land” lead a life without religion. Therefore, I can’t find any reason behind the contempt of the conservatives except for the fear of being replaced by women.
Again, some conservative thinkers often compare a Muslim female philanthropist and author Nawab Faizunnessa Chowdurani, who made a substantial contribution to female education, with Begum Rokeya and belittle the contribution of Begum Rokeya. According to them, Begum Rokeya did nothing but pave the way for Western education and values. I am quite sure they are unaware of the diversified nature of Rokeya’s writing. Additionally, she didn’t introduce Western education and values among Muslim people in colonial India. Muslim males used to have this privilege a long ago. She just wanted to ensure that women can get their fair share. In this regard, I can’t think of there is any other reason except fear of subjugation!
Now let’s go to the ‘liberal’ front. From my high school, I have heard that some ‘progressive’ men and women continue to claim that the literature of Begum Rokeya is not relevant at the present age. According to their advice, we should pay homage to Begum Rokeya but concentrate more on contemporary feminist theorists. Having an urban and middle-class background, I also used to think like that. However, the overall situation of Bangladeshi women indicates the relevance of Begum Rokeya to a great extent. A significant number of women have to struggle a lot to get an education. And despite being educated, most of the women can’t pursue their dream career. Wasn’t that her concern?
On the other hand, as an avid reader of feminist scholarship, I found the literature of Rokeya strong, holistic, and diversified. I do believe that if an individual wants to know about Feminism in the context of Bangladesh, s/(he) should start with Begum Rokeya. Actually, we can imagine the immense strength of her writing if we see the contempt of misogynists against her even after all these years.
Biography:
Aditi Sharif is a Social Researcher, currently researching Gender Diversity, Historiography, Feminist Discourse and Methodology, Heritage, and Migration. She is also a volunteer writer in Women Chapter English.