Our agricultural heritage

A careful historical survey (carried out under the leadership of Bangla Academy, Dhaka around 2002) pertaining to the agriculture process in Bengal over nearly the last three thousand years revealed that initially, a larger number of people in Bengal, like the rest of South and Southeast Asia were nomads. However, things appear to have started to change from about the 7the century BC when the population realised that it was easier for their livestock as well as for themselves if they had settled habitation. In this context agriculture and looking after domestic animals were preferred as it not only provided security but also steady food supply. It also spared the population the problem of searching for food in the surrounding forests which were filled with wild animals. This led to the human population in ancient Bengal pursuing not only agriculture but animal husbandry.

I was also involved with this exercise as I was at that time writing a book entitled "Anthology of Bengali Proverbs and Bachans" which was subsequently published by Bangla Academy. It related to the evolving culture and the impact created on this aspect through proverbs that had been generated in Bengal from different sources.

That included Khana, who is still remembered in the rural areas of Bangladesh and also parts of West Bengal for her adages that related to agriculture. My attention to her had been drawn by my parents when I was in school. However, her tremendous importance within the context of the Bengal cultural and agricultural dimension was revealed later by Bangabandhu after his return to Bangladesh, a war-ravaged country on January10, 1972, when he reiterated her contribution in the field of agriculture during his efforts to reconstruct Bangladesh.

It was this denotation that induced me to try and understand our agricultural heritage.

Research led to the discovery that from agriculture, in ancient Bengal, the inhabitants learned not only to live together as a group but also to develop technology for maximising the fruits of agriculture. With each step gradually emerged new tools more suitable for better agriculture. With this came the concept of ownership of land and professional farmers, then came the division of society into various classes depending on the practical superiority of different professional groups- and with that came also class differences and feuds.

It is also evident that there was an influence of agriculture on the Vedas. In the Rigveda, there are references to agriculture in different supplications to Indra whose help is sought in the looking after of domestic animals and in the prevention of these animals falling prey to tigers. Similar references to agriculture are also found in the Atharvaveda and also in the Chaturveda.

Agricultural implements were regarded with great respect, In poetry, special accolades and titles were given to the keepers of various agricultural accessories. The plough was associated with Krishna's elder brother Balaram. Similarly, Vishwanitra and Parashar were also farmers. It may be recalled here that Parashar is credited with the first systematic and detailed collection of ancient Indian philosophical sayings on ancient formats of agriculture and collection and preservation of different kinds of seeds -(Lahari,Durgadas: "Prithivir Itihash", Volume 5). It would be interesting to note here that while putting together his collection, Parashar indicated that at no time should seeds be stored near any kind of oil, salt or any flame. He has also noted that a careful farmer 'can grow gold and an ignorant farmer will become poor'. He has also discussed the importance of adding animal waste and other things as fertilizer in the soil to improve its fertility.

The above observations indicate that the principles of agriculture in India were ancient and present even before the arrival of the Aryans. When they arrived, they sometimes according to anthropological records modified the system and also at times improved the technical aspects.

 It is difficult to find precise historical records to determine exactly when people of Bengal started their agricultural profession. However, it is clear that it was already flourishing about 700 BC. In this context it would be useful to mention that different excavations were carried out in 24 Parganas. Mednipore, Murshidabad and in Birbhum--in present day West Bengal--indicate clear evidence of a continuing civilisation rich with agricultural knowledge (The Eastern Anthropologist, Vol. 31, No.4, 1978, pp. 543-555).

One thing, however, appears to be clear. The tendency for Bengal to have a large population is probably due to its favourable conditions which facilitated agriculture. It may be pointed out that this fertile region also encouraged different tribes and ethnic stock to migrate to Bengal from surrounding regions. Along with such migration came various influences on the principles of agriculture and proverbs related to agriculture.

Different names for agricultural products and spices also entered the Bengali language- from the Santhal dialect. Similarly, words like 'Golmarich', 'Komola' and 'Karpash' also found their way into Bengal.

Some areas were also associated with some of the agricultural products predominant in these regions. North Bengal's ancient name was 'Poundo' which means sugarcane (which grows in abundance in that area) and 'Gour' came to be known as such because of the large production of 'Gour' (molasses) in that area.

Excavations carried out in Chandraketugarh in 24 Parganas, in West Bengal have provided terracotta samples of a flourishing agricultural pattern which included the presence of coconut, betel nut and 'tal' trees. Their presence is also found in different coins discovered in that region, minted during the Maurya and Kushan periods. Similarly, there are references to the cultivation of mustard and various kinds of lentil and the need for irrigation.

Importance of agriculture and paddy cultivation in Bengal is also clear in the special emphasis given in 'Durga Puja' amongst the Hindu community. Durga, according to Hindu mythology, was the wife of the Hindu god Shiva who was considered for agriculture. Durga also came to be known as 'Annadatatri' or the provider of food.

In fact, historians have mentioned that in the ancient times religion in Bengal was mostly associated with agriculture. Some historians have gone on to also say that in ancient Bengal there was love for deities because the feeling was that they needed to be pacified to obtain better crops and consequently more food. This attitude is still present among the tribal populations living in the South Eastern parts of Bengal.

Sometimes, even today we come across rituals where before starting the ploughing of the land, offerings like paddy, durva grass and turmeric are made to deities (Gilbert Slatter, "The Dravidian Element in Indian Culture '' New Delhi, 1978). It would also be interesting to note that in certain parts of South Eastern Bengal Laxmi and Shiva were associated with efforts to boost the agricultural economy. Similarly, in the 'Jhum' format of cultivation in the Hill Tracts region, the tribal population often made supplications to deities before undertaking planting of crops. They did not use bullocks and ploughs but mostly sharp sticks to dig holes in the ground. Their form of cultivation was rudimentary and consequently there was presence of simple crops.

Bengali culture from the earliest times has been greatly influenced by agriculture-- the most important profession of the Bengali speaking population most of whom lived in the rural areas. Consequently, the psyche of the rural folk and their basic philosophy of life revolved around nature, seasons and the impact of agriculture on their socio-economic lives. In Bengal, in ancient times, agriculture, it needs to be understood, related to simple crops like paddy, cotton, coconut, betel nut and banana. In addition, researchers have also found references to farming of jute which has been used for a long time not only for making ropes but also for woven garments. Its sticks were also used as firewood.

Before concluding, one needs to definitely observe that the sayings of Khana were formulated nearly eight hundred years ago at the time when agriculture and dairy farming were both considered important professions. It was also apparent that during that period, both rice and banana were important items of daily life. In this context it also needs to be mentioned that while Khana referred many times in her adages to cultivating gourds of different kinds-- aubergine, pumpkin, green chillies, parsnip, radish and bitter gourd-- there is no reference to tomatoes. On the other hand, Khana specially singled out two most common items as desirable-- mango and jackfruit.

In her Bachans, Khana repeatedly refers to particular types of livestock and poultry, cows, bullocks, goats, ducks and pigeons. They figure prominently in matters pertaining to economic livelihood. Interestingly, there are only a few references to buffalo, elephants, horses and dogs. Professor Ali Nowaz suggested that in all probability there was no reference to chicken by Khana because chicken had still not been domesticated. There is, however, some disagreement on this matter among some other agricultural historians.

Muhammad Zamir, a former Ambassador, is an analyst specialised in foreign affairs, right to information and good governance.
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