Burhanuddin Khan Jahangir

Culture preserves the experience of social structure. The complex of social situations; thoughts and aspirations remain at the backdrop of this experience, experience which is the mainspring of ideas. This experience is not just a series of events or happenings. These events bear the chronology and sometimes the contradiction of history and geography. These obscure, far flung and memory laden indications create the inner working of culture that forms the historical pattern. The interaction of these various elements within the pattern, compels the historical, traditional flow of a continuity which carries with it the dissimilar and the separate. For, in the inner interaction of various cultural forces, the element which becomes predominant, does not as a rule, devour the other existing tendencies; rather it tends to accommodate the many different elements. Under a favorable historical condition the stagnant or the neglected element plays an outstanding role. This role of necessity is modulated by the need of the social norms. Otherwise, these elements may keep on going in a parallel way. If the conglomeration of social experiences is culture then the abstract, deep, rough and uncut - all these are the reflection of a total social situation. Any discussion of the social structure should be based on the goal of a particular society - this goal is the sum of the interaction of needs, ideas and aspirations. The atmosphere of thie interaction determines the foundation of material culture and the pattern of its behaviour is determined by the society. This pattern of culture containes the practical experience as well as the experimental expression of the imaginative world. The creativity, continuity and fading out of cultureal patterns are evolved through the practical expression of these complex, interacting experiences.

The cultural pattern of Bangladesh is the gift of her social structure. The historical and geographical ecology has created the subtle blend and sometimes clashes of many different shades. The same culture or contradictory cultures are expressed in diverse shape and colour in different classes of society since the individual'd thoughts and actions are guided by the group that he belongs to. The relation of the group to the society is its attitude. This is true in both the rural and industrial society. In Bangladesh the folk culture is trying to progress towards a more mechanised society without destroying the roots of that older folk culture. Myth and religion are the life symbols of folk culture and the sense of time and chronology is the time sense of machine-dependent society. So, both these time sense are coexisting in bangladesh. Sometime harmoniously and sometime in discord they create the pace of Bengali culture. Choronological clock time along with the sense of infinity and, alternatively, fragmentation of the wheel myth of the religious sense of time cannot blend together. In the history of culture, these two conflicting beliefs have limitless influence and impact. The rural attitude contains Buddhist, Hindu and Muslim traditions and customs and the effort of the modern Bengali culture is to accommodate modern gadgets in a parallel fashion without having to give up the traditional belief. Naturally, the society as a whole is facing questions that affect in depth and totality.


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