• In 1948, the Government of Pakistan declared Urdu as the sole national language
• India, too, witnessed a significant language movement. In 1965, as the country marked 15 years of independence, the then-Prime Minister Lal Bahadur Shastri attempted to implement Hindi as the sole official language
• Both the ‘Bengali Language Movement’ and ‘India’s Anti-Hindi Agitation’ highlight the profound emotional and cultural connection people have with their mother tongues

Dr. J Ravikumar Stephen G.

The Struggle for Bengali: The Origin of International Mother Language Day

In 1948, the Government of Pakistan declared Urdu as the sole national language, despite Bengali (Bangla) being the mother tongue of the majority in East and West Pakistan combined. This decision triggered widespread protests in East Pakistan, where people demanded that Bangla be recognized as one of the national languages alongside Urdu. The first formal demand was raised by Dhirendranath Datta in the Constituent Assembly of Pakistan on February 23, 1948.

In response, the Pakistani government imposed strict measures, banning public meetings and rallies. However, students from the University of Dhaka, backed by the general public, organized massive demonstrations. On February 21, 1952, police opened fire on protestors, killing Abdus Salam, Abul Barkat, Rafiq Uddin Ahmed, Abdul Jabbar, and Shafiur Rahman, and injuring hundreds more. This tragic event stands as a rare moment in history where people sacrificed their lives for the right to speak their mother tongue.

Read: An ‘Early Mistake’ of Pakistan

Recognizing this sacrifice, UNESCO declared February 21 as ‘International Mother Language Day’ on November 17, 1999, in tribute to the Bangladeshis (then East Pakistanis) who fought for linguistic freedom. Since February 21, 2000, the day has been observed globally to promote linguistic diversity and cultural heritage.

A Lasting Tribute: Moder Gorob

A permanent tribute to the martyrs of the “Bengali Language Movement” stands in front of the Bangla Academy in Dhaka, Bangladesh. Known as Moder Gorob (Our Pride – see the picture), these bronze busts, immortalizes the five language martyrs— Abdus Salam, Abul Barkat, Rafiq Uddin Ahmed, Abdul Jabbar, and Shafiur Rahman —who laid down their lives to defend their linguistic identity.

India’s Language Struggle: The 1965 Anti-Hindi Agitation

India, too, witnessed a significant language movement. In 1965, as the country marked 15 years of independence, the then-Prime Minister Lal Bahadur Shastri attempted to implement Hindi as the sole official language. This move, supported by Madras State Chief Minister Bhaktavatsalam, sparked intense protests in Tamil Nadu, where Tamil-speaking citizens saw it as an imposition.

Students, political leaders, and the general public took to the streets in massive demonstrations. The Congress-led government responded with force, deploying police and later the military to quell the unrest. The ‘Dravida Parties” played a central role in the resistance, with many of its leaders, students, and even unaffiliated civilians choosing imprisonment over submission.

The agitation, which lasted 50 days, saw violent confrontations, attacks on Union government buildings, and severe casualties—about *400 people lost their lives* _(see the second pictures of some of the martyrs)_, and 2,000 were injured’. As the movement reached its peak, the Indian government was forced to reconsider, leading to the continued use of ‘English as an official language alongside Hindi’—a status that remains to this day.

The Power of Language Movements

Both the ‘Bengali Language Movement’ and ‘India’s Anti-Hindi Agitation’ highlight the profound emotional and cultural connection people have with their mother tongues. These struggles serve as a reminder that linguistic diversity is not just about communication—it is about identity, heritage, and the right to self-expression.

As we observe ‘International Mother Language Day’, let us honor those who fought for linguistic freedom and continue to celebrate and protect the rich diversity of languages worldwide.

Read – Bengali Language Issue: Tragic Happenings

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Dr. J Ravikumar Stephen G., is the Founder, Dravidianism Revival Centre, Peace Coalition of the People of South Asia, and Sages of the New Covenant. He is also the Presiding Bishop of General Convention of the Episcopal Churches in Southern and South Eastern Asia.  The Dravidianism Revival Centre is located in Badlapur, Greater Thane Maharashtra, India.

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The rapid decline of languages is a serious issue that threatens cultural diversity and historical continuity

• Pakistan must recognize the importance of its diverse languages and work toward their survival. Preserving languages is not just about words; it is about safeguarding the legacy of generations.

Aisha Khan

Every two weeks, a language dies—United Nations. When a language dies, much more than words are lost. Language is the dwelling place of ideas that do not exist anywhere else. It is a prism through which we see the world. These statements are indeed alarming and require urgent attention. There are multiple reasons why languages are dying so rapidly, and it is not just the death of a language but also the loss of culture, history, and identity, as Edward Sapir emphasized. By understanding the reasons behind this rapid language extinction, we can explore ways to preserve and help languages survive at the social level, national level, and through technology. Some reasons why languages are dying so rapidly are mentioned below.

As David Crystal highlights, a language dies when nobody speaks it anymore. When people stop using their native language in favor of a dominant language, it speeds up language extinction. One of the foremost reasons is that native speakers, seeking better jobs, education, and career opportunities, begin using the dominant language instead of their own. For example, Badeshi is left with only three speakers, while Abom, an African language, has only 15 speakers remaining. In America, 170 languages are near extinction, while in Asia, 78 languages are at risk. For social survival and better opportunities, parents encourage their children to learn and speak the dominant language. Speaking the dominant language helps children in school, allows them to mingle with their peers, and increases their chances of acceptance in society. More importantly, children develop better communication and academic skills in the dominant language, which is often seen as a necessity for future success. The priority given to languages like English for job opportunities also discourages people from using their native languages, as they see no scope for them in the professional world.

A language dies when nobody speaks it anymore. When people stop using their native language in favor of a dominant language, it speeds up language extinction

Then comes cultural assimilation and the influence of popular culture: cultural assimilation plays a major role in the decline of languages. People adopt the elite culture and its language to appear modern and be accepted in society. Take, for example, Pakistani society, where speaking English with precise pronunciation is considered a sign of sophistication. Reading English literature, watching English movies, or listening to English songs is often associated with being educated, wealthy, and belonging to the upper class. On the contrary, we keep our children completely detached from our own literature and mother tongue. The irony is that many parents take pride in their children reading foreign literature while neglecting their native literature. Exploring foreign literature is undoubtedly beneficial, as it expands one’s knowledge and understanding of different contexts and authors. However, prioritizing foreign literature at the cost of our own is alarming. Neglecting native literature means our younger generations are not introduced to their legends, history, and cultural narratives.

Language Prestige and Social Perception: the way language is perceived in society also contributes to its decline. People often strive to perfect their pronunciation and communication in dominant languages, which is not inherently bad. When speaking a language, it is important to pronounce words correctly—whether in Urdu, Punjabi, Sindhi, or any other language, as each language has the right to be spoken in its correct form. However, if people struggle with pronunciation due to phonetic differences, they should not be mocked. Some phonemes are naturally difficult for non-native speakers, and some individuals may not want to adopt certain pronunciations. To maintain the prestige of a language, many parents choose to speak the dominant language with their children, so they develop better pronunciation and accents. This shift often leads to a decline in the number of speakers of their mother tongue, as native languages are sidelined in favor of more socially prestigious ones.

Then comes cultural assimilation and the influence of popular culture: cultural assimilation plays a major role in the decline of languages. People adopt the elite culture and its language to appear modern and be accepted in society.

Globalization and Its Impact on Language Survival

Globalization has further accelerated the process of language extinction, especially for languages that are not widely used or recognized in social contexts. English, in particular, has become the dominant language in every sphere of life, from education to business. In such an environment, speakers tend to choose languages that offer more opportunities and are more widely used. As a result, lesser-known languages become increasingly irrelevant in daily life, leading to their gradual disappearance.

Out of the many ways to preserve and promote languages, some are outlined below.

Celebrate Linguistic Diversity – Languages are like flowers, each has its own scent, shape, and beauty, reminding us of the richness of diversity. We should stop judging people based on their ability to pronounce dominant languages perfectly. Due to societal pressure, many parents discourage their children from learning their mother tongue, fearing that they will not be accepted if they do not master the dominant language. However, language and cultural diversity are natural and should be celebrated. Embracing linguistic diversity fosters harmony and tolerance, ultimately leading to a more inclusive society. By encouraging native speakers to use their language and pass it on to the next generation, we can help prevent languages from disappearing.

Implementing Language Policies in Education — State policies can play a crucial role in language preservation. One effective approach is to include native languages in the school curriculum as optional subjects. A language course can be introduced that covers all established languages in Pakistan. Through recorded lectures, videos, and other technological resources, learning these languages can be made more accessible and engaging. This initiative will give speakers of all languages a sense of recognition and acceptance. It would also encourage them to use their mother tongue, understanding its cultural and historical significance.

Read: A mother tongue Partition consumed intact: The depletion and revival of Sindhi language and culture

Establishing a National Language Authority — a dedicated language authority at the national level can work towards the preservation of all languages in Pakistan. Such an institution could document endangered languages through written records, dictionaries, and digital archives. Organize language preservation campaigns involving native speakers. Encourage linguistic research to explore the structure and evolution of Pakistan’s diverse languages.

Moreover, it will promote linguistic inclusivity at the national level, fostering a sense of belonging for all language communities. By creating such an institution, we can ensure that native languages are given the recognition and support they deserve, strengthening Pakistan’s cultural identity.

Using Technology to Preserve Languages – Technology offers powerful tools to protect and promote endangered languages. Some effective measures include developing digital archives and online dictionaries to document and preserve languages. Also, creating mobile applications for language learning to make native languages accessible to younger generations and launching social media campaigns to encourage the use of indigenous languages. With these technological advancements, we can bridge the gap between traditional languages and modern communication, ensuring their continued use and relevance.

It is evident that the rapid decline of languages is a serious issue that threatens cultural diversity and historical continuity. As Nelson Mandela once said, “Language is the most powerful instrument of preserving and developing our tangible and intangible heritage.” Losing a language means losing a rich tapestry of traditions, knowledge, and identity. By fostering linguistic diversity, integrating native languages into education, establishing a national language authority, and leveraging technology, we can take meaningful steps toward preserving our linguistic heritage. As a nation, Pakistan must recognize the importance of its diverse languages and work toward their survival. Preserving languages is not just about words; it is about safeguarding the legacy of generations.

Read: Multilingualism, Mother Tongue and Sindhi Language

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The writer, hailing from Hyderabad, Sindh, holds a Bachelor of Science degree in English Linguistics from the University of Sindh, Jamshoro. Currently, her primary focus is on preparing for competitive examinations, driven by her ambition to become a distinguished Civil Service Officer (CSP). Beyond her academic pursuits, she is an emerging researcher, poet, and writer with a burgeoning portfolio of essays and research articles. As a serious reader, she explores various genres from a wide range of English and Urdu literature writers. Additionally, she is serving as a teacher.

The post A Call to Preserve and Promote Linguistic Heritage first appeared on Sindh Courier.

• UNESCO has announced Silver Jubilee Celebration of International Mother Language Day and the theme is ‘Languages matter’

Vadodara, Gujarat, India

Sujag Sindhi Samiti, a social and cultural organization of Sindhi Community of Vadodara city has announced holding a cultural program titled ‘Melo Sindhyun Jo’ (The Festival of Sindhis) on Friday February 21, 2025 to celebrate International Mother Language Day.

The cultural festival will be held at Swami Lilashah Hall, Sant Kamwar Nagar Vadodara city at 7pm. Sujag Sindhi Samiti Vadodara has been celebrating this day for last eleven years.

Mr. Haresh Agnani of Sujag Sindhi Samiti said that various Sindhi cultural aspects like Chhej, Bhagat, Rhymes, Antakshri etc. were organized previously. This year Sindhi songs of various moods will be performed besides other programs.

Silver Jubilee Celebration

Meanwhile, the UNESCO has announced Silver Jubilee Celebration of International Mother Language Day and the theme is ‘Languages matter’.

UNESCO will celebrate the 25th anniversary of International Mother Language Day, reaffirming the importance of linguistic diversity and multilingualism in fostering dignity, peace, and understanding.

UNESCO estimates that there are 8,324 languages, spoken or signed. Out of these, around 7,000 languages are still in use. However, linguistic diversity is under threat, with many languages disappearing at an accelerated pace in our rapidly changing world.

It says that learning in one’s mother tongue enhances comprehension, engagement, and critical thinking, particularly for marginalized communities, but 37% of learners in low- and middle-income countries lack this opportunity. Multilingual education addresses these gaps, boosting participation, retention, and socio-emotional development, while also supporting global goals like gender equality, climate action, and sustainable communities. UNESCO champions multilingualism as a powerful tool for inclusive education and meaningful global engagement.

The “Languages matter: Silver Jubilee Celebration of International Mother Language Day” event, being held at UNESCO Headquarters, will underscore the urgency of accelerating progress on linguistic diversity to build a more inclusive and sustainable world by 2030. It also supports the International Decade of Indigenous Languages, emphasizing the role of languages in achieving global development goals. The event will review progress, showcase successful multilingual education practices, and advocate for inclusive language policies that respect all communities.

The two-day event will feature technical dialogues (20 February), high-level sessions (21 February), cultural performances, and an exhibition celebrating global linguistic diversity, all accessible through live streaming and interpretation.

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From Correspondent

Vadodara, Gujarat, India

Sujag Sindhi Samiti Vadodara organized a program celebrating the International Mother Language Day-2024 on Wednesday February 21.

The program was held at Swami Lilashah Hall, Sant Kanwar Nagar, Warasia Vadodara city, Gujarat state of India from 7pm onwards, Mr. Haresh Agnani of Sujag Sindhi Samiti told.

Cultural songs and dance competitions were the major segment of the program. A total of 8 groups participated in competition while one group performed Without Participating in competition.

Jasbery Play Centre, Sant Kanwar Nagar stood 1st, Sadhu Vaswani School stood 2nd, Styloid Dance Academy stood 3rd.

Gifts were given to all Participants, group leaders and judges.

Approximately 250 audience remained present in the hall.

An oath was taken for saving and preservation of Sindhi Language.

Program concluded with light refreshment.

Sujag Sindhi Samiti Vadodara organizes such programs on Sindhi cultural days throughout the year.

Also read: Sindhi community organizes cultural program in Vadodara

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Bp Dr. J Ravikumar Stephen G.

Following the decline of the Harappan Civilization, the invading Aryans established 16 Aryan kingdoms. Legend holds that Bharata, Rama’s half-brother, expanded his influence to the Gandhara kingdom, founding the city of Taxila. This region, Gandhara, held proximity to the Kekeya Kingdom, the ancestral realm of Bharata’s mother, Kaikeyi. Meanwhile, Lakshmana, Rama’s brother, is credited with founding Lakshmanapura along the banks of the Ganges, now known as Lucknow. Additionally, he purportedly colonized the Vanga kingdom (Bengal), establishing the city of Chandrakanta there. Satrughna, Rama’s youngest brother, is said to have cleared the forest, infested with tribal people, whom they considered demons, founding the city of Mathura, which later became the capital of the Surasena Kingdom. Moreover, a contingent of Kosala kings wielded influence in Madhya Pradesh.

One could infer that Marathi, Gujarati, Marwari, and Sindhi exhibit Dravidian linguistic traits, albeit with significant lexical borrowing from Aryan languages

From this narrative, it’s evident that the territories of the 16 Aryan kingdoms were confined mainly to the northern regions, within the modern-day geographical boundaries of Madhya Pradesh. Consequently, Bharata’s authority did not extend to the southern regions of the Indian peninsula. It’s essential for South Indians to recognize that they were not under the rule of Bharata’s Kosala kingdom. Conversely, Rama fostered amicable relations with the southern kingdom of Kishkindha, the natives, he considered to be sub-human, enabling his safe journey to Rameshwaram for the subsequent campaign against Sri Lanka. Notably, the southern part of India was integrated into the Indian subcontinent only during the British colonial era. Hence, individuals from Southern India commonly prefer the term “India” over “Bharat”. It’s noteworthy that the term “India”, denoting a geographic expanse beyond the river Sindh, was primarily used by external entities.

Upon the British transfer of power to Congress leaders, Thanthai Periyar_ E.V. Ramaswamy championed the idea of declaring Madras Presidency as an independent nation, anticipating linguistic and cultural hegemony by the descendants of the Kosala kingdom, ultimately resulting in the imposition of Hindi. Indian leaders should reflect on the creation of Bangladesh as a poignant example of how linguistic oppression can fuel aspirations for self-rule. The discord between East and West Pakistan, exacerbated by the imposition of Urdu on Bengalis by political leaders in West Pakistan, serves as a stark reminder. This failed attempt in East Pakistan is bound to meet a similar fate in Southern India.

The term “India”, denoting a geographic expanse beyond the river Sindh, was primarily used by external entities.

Bangladesh, a nation where linguistic identity transcends religious ties, proposed the establishment of an international day for mother languages in 1999. This proposal garnered approval from UNESCO, leading to the official observance of International Mother Language Day on February 21st annually, starting from the year 2000. Therefore, on this occasion, allow me to illuminate some of the Indo-Aryan languages, which exhibit grammatical characteristics inherently Dravidian in nature.

Tholkappiar, who lived around 5320 BC, authored a comprehensive grammar book for the Tamil language, divided into three volumes. The first volume, titled ‘Alphabets’, delves into phonology, covering sound, letter, and phoneme, along with aspects of word formation and conjunction. The second volume explores ‘Words’, encompassing etymology, morphology, semantics, and syntax. The third volume addresses the ‘Subject Matter’, focusing on the prosody (யாப்பு – yappu) and rhetoric (அணி – ani) of Proto Tamil. This seminal work, known as the “Tholkappiam” (refer to the 4th image), underwent several revisions over time by various Tamil scholars affiliated with the Tamil Syndicate, commonly referred to as the ‘Tamil Sangam’, an authoritative body responsible for validating literary productions.

Francis Whyte Ellis, holds the distinction of being the first person to identify a distinct language branch apart from the Indo-European languages. In 1816, he posited that Tamil, Telugu, Kannada, Malayalam, Tulu, and Kodava shared a common ancestor that diverged from the Indo-European lineage¹ ². Ellis supported his assertion by meticulously comparing non-Sanskrit vocabulary across Telugu, Kannada, and Tamil, while also highlighting shared grammatical structures among them.

Subsequently, in 1844, Christian Lassen discovered a linguistic connection between Brahui and the aforementioned South Indian languages³. Building upon these findings, Bp Dr. Robert Caldwell, published his seminal work, “Comparative Grammar of the Dravidian or South-Indian Family of Languages”⁴ in 1856. Caldwell’s comprehensive study significantly expanded the Dravidian linguistic framework, firmly establishing it as one of the world’s major language groups⁵. Notably, European languages such as Basque were also accommodated within the Dravidian umbrella.

I urge all linguistic communities to embrace their mother tongue with pride, regardless of the size of your linguistic group

The Dravidian grammatical influence, such as clusivity (a grammatical distinction between inclusive and exclusive first-person pronouns and verbal morphology, denoting inclusive “we” and exclusive “we”), observed in Indo-Aryan languages like Marathi, Gujarati, Marwari, and Sindhi, suggests that Dravidian languages were once more prevalent across the Indian subcontinent before the diffusion of Indo-Aryan languages⁶ ⁷ ⁸. To provide a more nuanced perspective, one could infer that Marathi, Gujarati, Marwari, and Sindhi exhibit Dravidian linguistic traits, albeit with significant lexical borrowing from Aryan languages.

Acknowledging this grammatical kinship, I extend sincere wishes to everyone on International Mother Language Day. On this significant occasion, I urge all linguistic communities to embrace their mother tongue with pride, regardless of the size of your linguistic group. I implore you to develop a unique script for writing your language and to enhance your literary tradition by fostering writing proficiency within your community. Additionally, I encourage the translation of literature from other languages to enrich your own literary landscape.

References

1 – Ellis, Francis Whyte (1816), “Note to the Introduction”, A Grammar of the Teloogoo Language, commonly termed the Gentoo, peculiar to the Hindoos inhabiting the northeastern provinces of the Indian peninsula, by Campbell, A. D., Madras: College Press, pp. 7–12, 23–31

2 – Sreekumar, P. (2009), “Francis Whyte Ellis and the Beginning of Comparative Dravidian Linguistics”, Historiographia Linguistica, 36 (1): 75–95, pp. 75, 90.

3. – Zvelebil, Kamil (1990), Dravidian Linguistics: An Introduction, Pondicherry Institute of Linguistics and Culture, p. xix., ISBN 978-81-8545-201-2

4 – Caldwell, Robert (1856), A comparative grammar of the Dravidian, or, South-Indian family of languages, London: Harrison, OCLC 20216805

5 – Zvelebil, Kamil (1990), Dravidian Linguistics: An Introduction, Pondicherry Institute of Linguistics and Culture, p. xxiii., ISBN 978-81-8545-201-2.

6 – Erdosy, George, ed. (1995), The Indo-Aryans of Ancient South Asia: Language, Material Culture and Ethnicity, Berlin/New York: Walter de Gruyter, p. 271, ISBN 3-11-014447-6,

7 – Edwin Bryant, Laurie L. Patton (2005), The Indo-Aryan controversy: evidence and inference in Indian history, p. 254

8 – Steven Roger Fischer (3 October 2004). History of Language. Reaktion books. ISBN 9781861895943. Archived from the original on 9 April 2023. Retrieved 10 November 2020. It is generally accepted that Dravidian – with no identifiable cognates among the world’s languages – was India’s most widely distributed, indigenous language family when Indo-European speakers first intruded from the north-west 3,000 years ago

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Dr. J Ravikumar Stephen G., is the Founder, Dravidianism Revival Centre, Peace Coalition of the People of South Asia, and Sages of the New Covenant. He is also the Presiding Bishop of General Convention of the Episcopal Churches in Southern and South Eastern Asia.  The Dravidianism Revival Centre is located in Badlapur, Greater Thane Maharashtra, India.

Also read: Echoes of Ages Past: A Saga of Dravidian Resilience and Aryan Encounters

The post Unveiling Linguistic Heritage: Dravidian Influence on Marathi, Gujarati, Marwari, and Sindhi first appeared on Sindh Courier.

Farhana Naznin

The Language movement is one of the most significant incidents in Bangladesh’s history because the movement was the first step towards getting an independent Bangladesh. The movement basically began establish Bangla, the mother tongue of the majority in Bangladesh (then East Pakistan) as a state language. It was a struggle to protect cultural identity from government suppression. It laid the foundation of nationalism and paved the way for the birth of Bangladesh eventually.

While the name of Salam, Rafique, Barkat, Jobbar is attached to language movement because of their sacrifice for the Bangla language, there are number of women activists who also sacrificed.

Women actively participated in the movement-at a time when society was largely conservative. Conventional historical narratives have overshadowed the heroic deeds of women.

Later, women came forward to fill up the void in leadership when male leaders were imprisoned or had to go into hiding to avoid police arrest. Women were the first to defy curfew under section 144 on the fateful February 21, 1952.

In this write-up we’ll tell the tale of some of the women, who had immense contribution and sacrifice for this language movement, along with others.

Pratibha Mutsuddi –Student of Chittagong College (1951) and Dhaka University (1954), member of Students’ Federation, participated in demonstrations held in Chittagong city protesting the firing on students in Dhaka in 1952. They were arrested for breaking Section 144 during 21 February, 1955.

Mamtaj Begum –Headmistress of Narayanganj Morgan Girl’s School. Arrested for organizing demonstration protesting police killings of language activists, she refused the government’s offer to sign a mercy petition admitting mistake in exchange for her freedom. She was jailed for over a year, she lost her job and was disowned by family. She Died all alone at the young age of 37.

Rawshan Ara Bachchu –Member of Democratic Progressive Student Front, spoke in favor of women’s participation in politics in a radio program in April, 1950. She was one of the forerunners to deny the curfew in DU Campus on 21 February, 1952. She was also involved in the students’ movement for a pro-people education policy.

Anwara Khatun — one of the members along with Maulana Tarkabagish who famously staged walkout as a protest against Chief Minister Nurul Amin’s inaction during February 21 police firing. She moved a resolution in the East Bengal Legislative Assembly on February 22, 1952 demanding the unconditional release of all arrested for language protest and compensation to the victims. She led Awami League during 1966 when male leadership was imprisoned for the 6-points.

Some of the identified female activists were Dr. Halima Khatun, Dr. Sufia Khatun, Nurunnahar Kabir, Fazilatunnesa, Safia Khatun, Sofia Khan, Zulekha, Sara Taifur, Rani Bhattachariya, Manjushree Sen, Sufia Ahmed, Nuri Sufia Ibrahim, Begum Zobeda Khatun Chowdhury, Zakia Sultana Bulu Rabeya Chhomela Foujia Begum and Feroja Saleha Halima. Apart from them, there were also some female activists who still remain unidentified.

The language movement – The movement of existence, the movement of consciousness

Women were at the forefront of the language marches, defying the pointed guns of the Pakistan Army and police. Although women were not evaluated in that way.

Analyzing the social history of East Bengal from 1948 to 1952, it can be seen that women’s participation in the language movement was a revolutionary step in the conservative social background of that time.

After the partition of the country in 1947, participation in women’s movement and struggle began through written efforts. At that time women’s mouthpiece Begum Patrika expressed their attitude on language question through various articles, letters, editorials etc. The writings of Mohesna Islam, Begum Afsarunnesa, Nikhil Banga Muslim Chhatra League Women’s Organization Editor Mrs. Rukia Anwar etc. In the post-partition situation of the country, the prominent people gave the memorandum demanding to make Bengali the state language, among the women who gave signatures were Anwara Khatun, Lily Khan, Leela Roy, Rukia Anwar and others. The contribution of Begzadi Mahmuda Nasir, Mumtaz Begum, Maleka, Sultana Razia Afroza, Khaleda Khanum etc. in making the language movement successful in 1952 is undeniable. Nadira Begum and Shafia Khatun played a major role in spreading the language movement. Laila Samad, Shamsun Nahar, Shafia Khatun, Sara Taifur, Roshan Ara Bachchu, Sufia Ibrahim, Roshan Ara Rahman, Halima Khatun, Qaiser Siddiqui etc. participated in the language movement. Many of this generation are not aware of the contribution of those women.

Also read: Multilingualism, Mother Tongue and Sindhi Language

The students of Dhaka Multilingualism, Mother Tongue and Sindhi LanguageUniversity used to draw posters with different slogans to demand language in secret at night. On February 21, 1952, the women broke the police barricade by clashing with the police. Dhaka Medical College students play a special role in treating the injured. Girls go door to door to collect donations for the medical aid of the injured. A police chase keeps students to themselves. Many housewives opened ornaments to run the cost of the movement. Not only that, many women have also been jailed for being involved in the language movement. Someone lost their family. Some have been expelled from educational institutions. We don’t keep that news now. From the beginning to the end of the language movement, women played an outstanding role.

In August 1947, under the leadership of Professor Abul Kashem, ‘Tamuddin Majlis’ was formed to strengthen the demand for Bengali language. Abul Kashem’s wife Rahela, sister Rahima and Rahela’s brother’s wife Rokeya cooked and fed the protesters at their Azimpur residence for a long time. Not only that, the police surrounded the house of Abul Kashem on the 23rd of Bayannar at 4 pm. Inside, Abul Kashem and Abdul Ghafoor and others are busy publishing Sainik, the spokesperson of the language movement. Mrs. Rahela Kashem had a long argument with the police against the police trying to enter the family home at night when the police repeatedly knocked on the door.

And on this occasion Abul Kashem and others managed to escape by climbing the back wall. Then the police went inside and left without seeing anyone. At the beginning of the language movement, this contribution of women in Andaramahal played an important role in advancing the movement’s later programs. Because if Abul Kashem and others were arrested that night, the propaganda might have stopped. The contribution of women is neglected.

On Thursday, January 31, 1948, at an all-party meeting at Dhaka’s Bar Library, Eden College student Mahbuba Khatun said, “If necessary, girls will sacrifice their blood to accept the demand of making Bengali the national language.At the beginning of the movement, such a bold statement from a girl’s mouth played a special role in motivating the workers. Later, Bangabandhu Sheikh Mujibur Rahman wrote in his autobiography about the events of 1948, “Hundreds of student activists started picketing Eden Building… and other places from the early hours of March 11.” … At 8 am in front of the post office, the students were violently lathi-charged. … Some students were also beaten up. … The East Pakistan Legislative Assembly was then in session. …Anwara Khatun and many others strongly protested (at the session) against the Muslim League Party.” When Jinnah’s proclamation was reiterated by Khwaja Nazimuddin on January 27, 2012, the students played a brave role in building the main field of the Great Ekush. Dhaka University and Eden College students collected money and wrote posters throughout the night to strengthen the movement. On February 21, the main task of breaking the police barricade was done by Roshan Ara Bachchu and some other students. Because many of the first two groups of 10 people were arrested. Students jumped over and over the barricade. Later, the students came out in the third group and started pulling the barricades. On that day many girl students were injured in police lathi charge and tear shells. Among them were Roshan Ara Bachchu, Sara Taifur, Borkha Shamsun, Sufia Ibrahim, Suraiya Dolly and Suraiya Hakim.

Also read: International Mother Languages Day: Using Technology for Multilingual Learning – Challenges and Opportunities

On that day, Anwara Khatun, a member of the East Bengal Legislative Council, said in a protest speech, “Mr. Speaker, the girls were injured in the lathi charge of the police.”… The total number of girls injured is 8. The cabinet has created such a climate that even girls are being assaulted. Outside Dhaka, women were subjected to police torture while joining the language movement. Everyone knows about Mumtaz Begum of Narayanganj. At one stage of the torture, her husband divorced her under the pressure of the government. Teens like Mumtaz Begum’s student Ila Bakshi, Benu Dhar and Shabani were also arrested by the police. Saleha Begum of Kulaura, Moulvibazar, Sylhet, when she was a class 10 student of Mymensingh Muslim Girls School, hoisted the black flag in memory of language martyrs. He was expelled from the school for three years on the orders of DC DK Pawar for this crime. Saleha Begum was no longer able to study.

The biggest event in women’s participation in the language movement took place on 21 February 1952. On that day, 21 students of Dhaka University were arrested for violating Section 144. Among them are Laila Noor, Pratibha Mutsuddi, Roshan Ara Benu, Farida Bari, Jahrat Ara, Kamrun Nahar Laili, Hosne Ara, Farida Anwar and Talea Rahman. At that time, female university students had to speak to men with the proctor’s permission and in front of the proctor.

The women of the village were imprisoned behind the veil. At such a time, pushing the social, religious, institutional and state barriers, women came down on the streets to demand Bengali language – it was a big deal. Apart from the police barricade, the students did not have much of a barrier. There were many risks for women to participate in the movement. Women joined men in the movement to demand the uplift of the mother tongue, ignoring these serious problems. Women also played a leading role in the language struggle but for unknown reasons that role remains unacknowledged.

The names of women language activists are hardly mentioned. It is the demand of the time to present the history of language struggle to the new generation properly. It is our moral responsibility to present to the new generation the courageous women who have made outstanding contributions to the language movement in spite of all the odds.

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Courtesy: Daily Observer Dhaka and The Country Today

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From Correspondent

Vadodara, Gujarat, India

Sujag Sindhi Samiti, a social and cultural organization of Sindhi community of Vadodara city (Baroda) will Celebrate International Mother Language Day 2024 on Wednesday February 21, 2024. The event will be held at Lilashah Hall at 7pm.

Sujag Sindhi Samiti Vadodara has been celebrating this day for last ten years.

Mr. Haresh Agnani of Sujag Sindhi Samiti said that the competition of various Sindhi cultural aspects like Chhej, Bhagat, Rhymes, Antakshri etc. were organized previously. This year nine different groups will participate in the program. Dance on Sindhi songs of various moods will be performed besides quiz on various Sindhi topics will be played.

Dadi Bharti Kewalramani, Ex Principal, Harisheva School and Dadi Varsha Udhavdasani, Ex Lecturer, M S University, will judge the competition.

Gifts to all participants, group leaders, judges will be given. Program will be followed by light refreshment. Approximately 300 community people are expected to attend the program.

Also read: Sindhi community organizes cultural program in Vadodara

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Sindh Courier Report 

Vadodara, India

Sujag Sindhi Samiti, a social organization of Sindhi community of Vadodara (Baroda), Gujarat state of India organized a cultural event on February 21, 2023 to celebrate International Mother Language Day.

The event was held at Harisheva School and a large number of Sindhis families actively participated in various activities with great enthusiasm, Mr. Haresh Agnani told.

A total of eight groups of different academies participated in competitions. In addition one performance was given by M S University students (Sindhi Section) and one solo performance by Vishakha Hemnani.

Mrs. Bharti Kewalramani and Mrs. Varsha Udhavdasani were Judges.

1st winner was Stylo Dance Academy, 2nd winner was the Neetu Manghani Group and 3rd prize was won by Karishma Savlani Group while remaining five groups were runner up.

All the winner, runner up participants, their group leaders, judges, anchor, students of M S University, Vishakha Hemnani were honored with various prizes and gifts.

Prizes to winner No: 1 were handed over by Mr. Hiro Kanjwani Municipal Councilor Ward-6, VMC Vadodara.

Also Watch the Video: Sindhis of Vadodara Celebrate International Mother Language Day 

Program was followed by light refreshment. Approximately 200 invitees attended the program. All the audience danced in the last when the traditional song Hojamalo was played.

Program Anchor was Mrs. Sunita Subhash Vaswani.

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(Author shares his paper presented at Sahitya Akademi Shimla International Literature Festival June 2022)

By Prof. Namdev Tarachandani

Sharing my thoughts on upcoming international day of Mother Tongue 21, February 2023

Our cultural ministry and Sahitya Akademi is promoting all Indian languages throughout India, including Indian English.

Due to multiple reasons, like lack of connecting communication language acceptable in whole India and digital technology etc., more or less, the trend of English language education at primary schooling, is seen everywhere. And so, we can see, in many countries English is major language, including India.

And all Indian languages which are our mother tongues, are next to English, Including Hindi.  In this situation, as a moral duty, we should be worried about fast disappearing of mother languages everywhere.

We live in the age of turmoil or upheaval where motherhood itself is in crisis

Let us join in this moral duty and try to check few facts about the importance of Mother Tongue.

It is proven fact that mother tongue is best option for all of us as main medium of expression. Our cultural heritage is associated with it.

But it is also a fact that we are in hands of situations.

Let us find and try to analysis the situations that takes us away from mother tongues.

To understand the phenomenon there are always different angles to see our own perspective about such way of life.

I try to present my perspective with two angles such as:

1: Socio- cultural angle.

2: Scientific -technological angle.

Socio -Cultural angle

This angle has emotional background.

Mother language is considered as:

First language, Native or Home language, Primary language and

Most importantly a Natural language.

Which is not taught to child.

It naturally comes as auto learning with listening of sounds voices supported with sign language like miming actions with love.

This language later becomes a great tool to learn life – behavior and then other languages with translation skills and other efforts.

Mother language is said as important as mother’s milk.

Mother tongue is set in our inner conscious.

वह हमारी चेतना में स्थापित  हो जाती है.

Here is one funny example.

A young man was highly skilled in many languages and he tried to hide his identity of his mother tongue.

One day when he was in fast sleep, his colleagues threw warm water on him.

Suddenly he cried in his mother tongue.

The second or other language we speak or write is merely an effort of translation.

Mother tongue is spoken or written effortlessly.

Even our general expression is actually a kind of translation of our feelings and thoughts. Only mother language makes it like original.

Thus, importance of mother language is a known fact:

As a great Hindi writer Bhartendu Harishchandra has said it in his own way:

निज भाषा  उन्नति अहै , सब उन्नति को मूल,

बिन निज भाषा ज्ञान के, मिटन न हिय के सूल…

It is part of our existence.

Rene Descartes   has rightly pointed:

“I think therefore I am.”

To think is reflection in use of language. And it hardly can be other than mother tongue. We feel and then we think as self-expression best in mother tongue.

So, importance of mother tongue is just like self-proven with the idea of celebrating international mother language day on every 21 February which was initiative of Bangladesh.

Ministry of culture, Government of India celebrated international mother language day as part of ‘Azadi Ka Amrit Mahotsav’ in collaboration with IGNCA and UNESCO.

Theme for 2022 is:

Using Technology for Multilingual Learning: Challenges and Opportunities.

We can listen an echo of the subject we are discussing, ss hidden in these words.

This socio-cultural angle of importance is mainly based on traditional way of thinking which sometimes are presented with references of ancient science, such as:

गर्भ संस्कार.

It is believed that educating minds of a child is started in womb.

Such established   opinions are created by ancient school of thought with emotional touch and mother tongue is also believed   part of such education.

Everyone knows that mother language is only best option, but we are in hands of situations.

Present day modern society now prompts inter cast marriages. Where both parents are from different mother languages.

We depend on day care homes. We need to live in other countries or places other than native places away, from mother tongue in general use.

In so many situations we have to compromise with mother language.

These are   social aspects to be multilingual or which keeps us away from mother tongue.

Scientific and Technological Angle

We live in the age of science and technology.

Mostly we use languages other than mother tongue at work place, mainly English, especially for computers mobiles and so many different devices. They are the prime necessities to keep with us 24/7, close to our pillows while we sleep at night.

Not only that, at the same time, we live in the age of turmoil or upheaval where motherhood itself is in crisis.

When there is science of clowning, genetic engineering at shocking advance stage trying for designer babies, test tube baby and surrogacy is no more a new story now.

We are in daily practice of so many technological tools related to language aspects.

Machine translation provides options we like or we need.

Other language machine tools like speech to text and text to speech and many audio-visual devices are also in our daily life.

It is bit painful on one hand making us away from mother tongue but connecting us with each other across the world on other hand, which we cannot avoid.

In such circumstances insisting for use of mother tongue has to be on back chair.

It is not only difficult but nearly impossible to use mother tongue in our daily life as main medium of communication in many cases.

It is said that few countries like France Germany China etc. are avoiding English and stuck native languages even for digital technology.

But they also have to compromise for international communication and try for American English British English Australian English and sometime Indian English.

Because cosmo culture is our only way of life in modern times.

We need to live with co-operation with all languages as per situations. As Bertrand Russel has also pointed out that this is the age of co-existence or no existence.

And ultimately, we come to simple conclusion that we must try for use of mother language as much as possible, especially for children.

We must try to remain associated with it and can use English etc. where necessary.

We love to use our own mother tongue and we have to like other languages too.

We should be more aware about it that with multiple reasons, situational, use of mother languages are fast dwindling across the globe.

We need to minimize this practice of keeping mother tongue away from daily life, where ever possible.

But we also need to accept the reality of learning and use of other languages too.

It is time that challenges need to turn in to opportunity.

We need to live with co-operation with all languages as per situations.

As Bertrand Russel has also pointed out that this is the age of co-existence or no existence.

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Born on Nov. 25, 1946, Prof. Namdev Tarachandani is an eminent Sindhi Writer, author of several books in Sindhi and Gujarati languages. He was Head of Hindi Dept. Kapadia Mahila College Affiliated with Bhavnagar University, Bhavnagar and Convenor Sindhi Advisory Board, Sahitya Akademi, New Delhi (2018-2022); he had also served as member of Advisory Board of Central Sahitya Akademi, Gujarat Sahitya Academy, Bhartiya Jinan Peth, Board of Studies and Board of Cultural activities, Bhavnagar University, Board of Studies, Gujarat University. Currently settled in Vadodara Gujarat India. www.tarachandani.com

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Sindh Courier Report

Vadodara, Gujarat, India

Sujag Sindhi Samiti, a social and cultural organization of Vadodara (Baroda), Gujarat state of India will celebrate International Mother Language Day 2023 with great enthusiasm on Tuesday February 21 at Harisheva School (Prayer Lobby), Sant Kanwar Nagar Vadodara.

The celebration will start from 7p.m onwards during which various programs will be presented including the Sindhi song performance and stand-up comedy etc. The Sujag Sindhi Samiti has titled International Mother Language Day programs as ‘Sindhi Munhji Maa’u, Jijal Munhji Sindhi’ (Sindhi is my mother, my mother is Sindhi).

According to Mr. Haresh Agnani, nine groups are participating in all these competitions. One group performance of M S University (Sindhi Section) and one solo performance by Vishakha Hemnani will be there. All groups will perform on Sindhi Songs allotted to them. Another group of participant will present stand-up comedy or Tell Jokes.

Mrs. Bharti Kewalramani, ex-Principal, Harisheva School and Mrs. Varsha Udhavdasani, Lecturer M S University are Judges of the show. Each participant will get either winning gift or consolation gift.

Mrs. Sunita Subhash Vaswani will conduct the show. Approximately 200 people will attend the program that will be followed by light refreshment.

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