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Monument and Architecture in Shaping Bangladeshi

National Identity
Bayezid Ismail Choudhury * Peter Armstrong *
Faculty of Architecture, University of Sydney

Abstract
Defining a national identity is a complex and arduous process. It carries
with it complex processes including understanding history and common
myth, culture, ethnic affiliation, territoriality, constitution and legislature
, which when combined stands outs uniquely from others. Architecture
can also emerge as an emblem that symbolises identity of a nation
representing these similar factors. As Vale states that the symbol of
national identity, whether architectural or not in general is derived from
assumed blood ties, race, language, situated landscape, religion and
custom (Vale, 1992). Moreover Lang (1987) states architecture is the
carrier of symbolic messages about ones nationality. Gordon and
Osborne argues that monuments are vehicles in symbolic expression of
national values and identities (Gordon, Osborne, 2004).This paper
articulates that uniqueness of Bangladeshi Nationality or identity,
hinging on five prime dimensions of Guibernaus theory i.e.
psychological , cultural , historical , territorial , and political. These will
be reinterpreted as Independent mind-set, language, religion, landscape
of Bengal Delta and Constitution of Bangladesh through Monuments and
Architecture. These corresponding built forms selected from selected
architecture and monuments which has special meaning in regard to
historic, cultural, political landscape of contemporary Bangladesh
could also be represented in corresponding built forms (Jatio Smriti
Shoudho represents Independent Mindset, Shahed Minar represents
Language, Sultanate Architecture of Bengal represents Islamic
Antecedent, Rural Hut represent The Landscape of Bengal Delta,
Sangsad Bhaban represents Constitution of Bangladesh) that will help
shape the formation of Bangladeshi Nationality of today.
*Bayezid Ismail Choudhury, PhD student, Faculty of Architecture, University of Sydney, Email:
bcho0140@usyd.edu.au
*Dr Peter Armstrong, Senior Lecturer, Faculty of Architecture, University of Sydney, NSW 2006
Australia Email:peter.armstrong@sydney.edu.au Tel +61 2 9351 3857

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The richness and commonalities shared with India, Pakistan and

Bangladesh both visible and intangible form give rise to questions of
each unique attributes of each nationality, which otherwise would remain
obscure and unobtrusive.
The combination of language, religion, and landscape of Bengal delta,
constitution as well as with corresponding emblematic forms as argued
in this paper will be the defining factors that attribute to Bangladeshi
uniqueness in the region.
Key Words: Bangladeshi Nationality, National Identity, Monument &
Architecture, Language, Territoriality, Religion, Legislature.

Introduction
Identifying National identity in other word Nationalismi is a complex process, let alone
ascertaining uniqueness of a country (Bangladesh) which has in many aspect common
cultural roots with neighbouring Indian and pre-colonial Pakistan which is 1000 miles
apart from Bangladesh colonised Bangladesh for 23 years (1947-1971). Anderson
argues, Nation, nationality, nationalism-all have proved notoriously difficult to define,
let alone to analyse (2006, p.3). However, an attempt has been initiated through this
paper to redefine and reconstruct a Bangladeshi national identity that is shrouded in a
confused state. N.Madan argues Bangladeshi has two Faces of Ethnicity (identity):
Muslim Bengali and Bengali Muslim (Madan, 1972).The existing notion of MuslimBengal and BengalMuslim culture, mainly emerged from two mainstream political
parties reflects a major divide in the identity of Bangladeshii. The proposed new identity
will be constructed on the Guibernaus theory that could be identified through
Architecture and Monuments incorporating, past and contemporary, traditional and
modern, permanent and non-permanent types.
Montserrat Guibernau, a Cambridge Educated Professor of Politics at Queen Mary
University postulated 5 dimension of nationality in her book The National
Identity.Though her theory is more geared towards western world, these 5 dimensions of
nationality can also be applicable to other part of the world. As Guibernau points
out,National Identity has acquired a new dimension that makes it more open and able to
include foreign elements without fundamentally changing its core (2007, p.189). As
such in identifying Bangladeshi identity, the western modes of dimensions have been
redefined in light of Guibernaus 5 dimensions without fundamentally changing the core
of Bangladeshi entity. Guibernau also argues, in this period of Globalisation in

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determining national identity, it is inevitable that foreign elements impart influence in

shaping national identity of any nation (Guibernau, 2007).Considering Guibernaus
global approach in terms of identifying national identity, the paper incorporate her theory
as a pivotal point of discussion.
The paper as such will try to clarify and articulate uniqueness of Bangladeshi national
identity in regard to Guibernau theory, understanding the similarities and dissimilarities
with neighbouring countries India, Myanmar and pre-colonial Pakistan (India and
Myanmar share a common border with Bangladesh).
Bangladesh is a country carved out from Indian subcontinent by severing cultural root
from neighbouring countries. The British colonisation had long lasting impact of
subsequent disintegration of nations and formation of newly independent states. The
British whos primary aim to extractiii wealth and ruleiv the Indians consequently left
India by dividing it into 2 parts consisting India and Pakistan .Later Bangladesh
(Erstwhile East Pakistan)emerged as a new nation from the colonial subjugation of
Pakistan. Thus once a rich culture that forged a single national identity had to reconstruct
and assume a new national identity as 3 separate nations.
In order to differentiate Bangladeshi identity from that of neighbouring India, Myanmar
& Pakistan, This paper will address and reinterpret the 5 dimension of Guibernaus
theory contextually to construct and redefine Bangladeshi identity. The Guibernaus 5
dimensions will be used to distinguish Bangladesh from the neighbours. As Mackridge
states National identity consists of a set of specific components that supposedly identify
a particular nationality and distinguish it from others (Mackridge, 2009, p.9). Moreover,
in this context Guibernau argues National Identity is a collective sentiment that relies on
the belief of same people of a nation and of sharing most of the attributes that make it
different and distinct from other nations (Guibernau, 2007). The collective sentiment of
people of Bangladesh relies on independent mind set, language, religion, deltaic plane
(vast landscape) and democratic values. Sharing all such values makes Bangladesh
different from other neighbouring nations. However, Bangladesh share many
commonalities with India, especially with west Bengal in terms of culture and landscape
(Thompson, 2007). With Pakistan, Bangladesh share only religion (Choudhury, 1972),
while with Myanmar Bangladesh only share border (Ludden, 2003, Schendel, 2009)
The paper will express identified national identities reconstructed from Guibernaus 5
dimensions through Monuments and Architecture as a rational expression of perceived
national identities. As such this paper will not only address and articulate symbolic
expressions of Bangladeshi National Identity, it will also construct a multidimensional
identity hinging on Guibernaus construct replacing the existing prevailing concept of

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two face of Bangladeshi or Bengali Identity: Muslim Bengali and Bengali Muslim. As
Danda argues components of national identity does not necessarily mean one monolithic
identity nor does it mean something permanent (Danda, 1988).
In order to construct and redefine Bangladesh National Identity through Architecture and
Monuments, the paper will at first try to establish a link between National Identity and
Symbolic Expression. The discussion on such related issue will help understanding
subsequent discussion that will construct redefine Bangladeshi National Identity in light
of Guibernaus 5 dimension (Psychological, cultural, Historic, Territorial,
Political).These 5 dimensions that are reinterpreted as Independent mind-set,
language, Islamic Antecedent, The landscape of Bengal Delta and Constitution of
Bangladesh will be given shape in regard to 2 monuments (Jatio Smriti Shoudho and
Shaheed Minar) and 2 distinctive architectural style (Sultanate Architectural of Bengal
and Rural Hut) and 1 distinct architecture (National Assembly Building).

National Identity and Symbolic Expression

The identification of national identity is a complex interrelated process. As Smith states,
National Identity and the nation are complex constructs composed of a number of
interrelated components- ethnic, cultural, territorial, economic and legal-political
(Smith, 1991, p.15). More over Mackridge states that the process of identification of
National Identity is a complex and difficult to ascertain. National identity revolves
around a sense of sharing language, religion, geography and territory, history, decent
(genealogy), nationality/citizenship, and culture/custom with the other members of the
same nation. (Mackridge, 2009).But when some of the components are shared with other
country as is the case of Bangladesh , identification of National Identity requires
comprehensive understanding of past, present and future in regard to politics, culture,
values of people of Bangladesh.
The bond of national Identity -our entity and symbolic expression is an esteemed one. As
Vale states Objects and events, monuments and ceremonies, all contribute meaningful
symbols to the production and consolidation of the we (Vale, 2008, p.52). The visible
expression of national identity takes many forms. As an very widely acknowledged and
accepted for the image of flag appear first then on coins, then stamps, and later used in
national slogan . (Vale, 2008).But Goldberg assertsArchitecture is the ultimate physical
representation of a culture, more so than even its flag (Goldberger, 2009, p.16). As such
architecture, monuments can also be regarded as important visible symbol of national
identity (Vale, 2008). Vale argues, Architecture and planning are often used as tools for
promoting something called national identity (Vale, 2008, p.52).

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The role of Architecture and Monuments in the expression of national identity is widely
acknowledged (Vale, 2008, Lang 1987). The meaning of architecture and monuments
very often transcends its artistic purpose. As Hazel Conway states, architecture is not
only about the material environment, but it is a symbolic expression of aspirations, hopes
for the future and beliefs. (Conway, 2004). The transcendental purpose of architecture
also appears in Roths statement. As he argues, Architecture besides providing shelter is a
symbolic representation (Roth, 1994). As such all artistic creation like monuments and
architecture assume the role of symbolic representation of national identity.

Dimension 1
Psychological Dimension: A Sense of Independence
The psychological dimension of national identity arises from the consciousness of
forming a group based on the felt closeness uniting those who belong to the nation is
confronted with an external and internal enemy-real or potential or imagined-threatening
its people, its prosperity, its traditions and culture, its territory, its international standing
or its sovereignty (Guibernau, 2007, p.12).
This psychological dimension as such could be reinterpreted as a sense of independence
or an independent mindset of a people, a nation. People of Bangladesh, who endured and
outstood long history struggle against colonial subjugation is an emblematic of such kind
of mind-set. These freedom loving people of Bangladesh were a mixture of Aryan,
Dravidian, West Asian, Tibetan, and Burmese strains. (O'Donnell, 1984).Buddhist and
Hindu people lived independently before and after the Christian era , on the periphery of
the centre of Indian and Chinese cultures flanked by Ganges and Brahmaputra, the two
main tributaries for a simple agrarian life (O'Donnell,1984 ).The lifestyle of independent
people Mainly revolved around Cultivation of irrigated rice and domestication of
animals (Schendel, 2009).
In fifth century BCE urban centres started to grow and Indo-European and Sanskritic
culture begin to spread across Bengal from the west (Schendel, 2008). Independent
people of Bengal in this period could be identified as Rarh, Pundra, Vanga, Samatata and
Harikela. Rendri, Gaur, Vanga, Samatata and Harikela (Schendel, 2009)

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According to Baxter the freedom loving people of Bangladesh achieved independence

twice unlike India and Pakistan (1998). Once from the British on August 15, 1947.This
independence didnt subjugate the people of Bangladeshi, who believed they would
become colonised once again and their grievances against colonial Pakistan led to the
emergence of a new nation Bangladesh in December 16, 1971v (Baxter, 1998) .As such
the sense of independence is very much rooted in the mind of Bangladeshi people. As
such Independent mindset or Sense of Independence could be regarded as distinct
psychological dimension of Bangladeshi identity.
Jatio Smriti Shoudho or National Independence Monument commemorates the war of
independence of 1971 .It symbolises independent struggle against Pakistan. Uddin argues
that the collective memory of struggle is represented by the Jatio Smriti Shoudho (Uddin,
2006). This monument is the contemporary history of Bengali struggle and eventual
victory (Uddin, 2006). As such Jatio Smriti Shoudho can be representative and symbolic
expression of sense of independence that persists predominantly in Bangladeshis
psyche.
The monumental presence of independence monument depicts the Bengalis movement
against suppression that led to a successful conclusion (Uddin, 2006).This monument is
a symbolic representation of the struggle of independence , valour and sacrifice made by
valiant martyrs from language movement of 1952 that led to war of independence in 1971
(Uddin, 2006). It represents independent psyche of people of Bangladesh and is a
symbolic expression of the peoples independent mindset.

Fig 1 Jatio Smriti Shoudho

The monument was designed by Architect Moinul Hossain. It depicts the spirit of
nationalism located twelve miles from Dhaka, in Savar (Zahiruddin et al, 1990). The
Shoudho is a unique geometric monument with seven concrete isosceles concrete
triangular planes. Each of the different heights producing a dynamic geometric pattern

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with illusory hyperbolic curvature in the backdrop of blue sky and green horizon
(Zahiruddin et al, 1990, Uddin, 2006). The highest plane is 150 feet high. The seven
isosceles triangles represent the seven historic events that led to liberation, beginning
with 1952.The subsequent important dates which are politically important are 1954,1958, 1962, 1966, 1969 and 1971( Uddin,2006).
The National Monument Project was initiated in 1972. Public Works Department of
Bangladesh acquired 84 acre of land to initiate the project. In the June of 1978 the design
was selected through a national competition (Ghias, 2003). Jatio Smriti Shoudho is a
symbol of national identity when considered in the context of Osborne statement which
states, If it is true that nations makes war , wars make nations, then certainly there is
much to suggest that war memorials do much to construct national identities (Gordon
and Osborne, 2004, p.621-622).

Dimension 2
Cultural Dimension: Language
The cultural dimension includes values, belief, customs, conventions, habits, languages
etc (Guibernau, 2007). Many of these cultural dimensions of Bangladesh are equally
shared by people of India, especially people of West Bengal. As Thompson states
Bangladesh shares many similarities with people of west Bengal in terms of an ethnic and
cultural point of view and it is difficult to distinguish any difference between two
territories in ethnic and cultural sense (Thompson, 2007 ).The author also argues, If one
ignores the historical reasons underlying the separation of Bengal, it is difficult for
outsiders to understand why there should be this decisive division between two parts of
Bengal, as they appear to have so much in common (Thompson, 2007, p 51). Pakistan,
on the other hand possesses little similarity apart from the religious bond of Islam
(Choudhury, 1972).
The distinguishable issue from Pakistan and India, in the context of cultural issue is
Bangladeshis language. Bangla language which is 7th most spoken language in the
world is a thousand years old indo-Aryan descendant of Sanskrit (Thompson, 2007).
Modern Bangla is spoken both in India and Bangladesh and it originated in India the
nineteenth-century dialect of the Kolkata upper class (Thompson, 2007). The history of
struggle for everyday use of the Language is very much Bangladeshi. As Uddin argues,
Pride in language is central and core to Bengali nationalism (Uddin, 2006). Moreover
Thompson argues, The link between language and national identity and the significance

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of linguistic realities in the emergence of a new state could hardly be more poignant than
in the case of Bangladesh, which attained independence in 1971(Thompson, 2007, p.33).
Bangladesh is regarded one of the few nations in the world who fought for language. This
fight to right to speak in Bengali was forerunner for subsequent freedom fight against
Pakistan occupation. Thompson states that at the core of the conflict between Pakistan
and Bangladesh (then East Pakistan) was language (Thompson, 2007) .The language
movement generated two waves of resistance one in 1948 and other in 21 February 1952.
The latter resistance which is widely known was noted by death of 5 martyrs who are
now regarded as national hero (Thompson, 2007) .The struggle resulted in March 1954
when the Pakistan government finally recognized Bangle as a state language of East
Pakistan, and the 1956 constitution of Pakistan recognised both Urdu and Bangla the state
languages of Pakistan. (Thompson, 2007) .According to Bhattacharia, The language
movement sparked a renaissance of Bengali culture that emerges as secular ideas as
opposed to Islamic ideology (Bhattachrgee, 1973, Islam, 1981) . The nationalist Bangle
slogan of "Joy Bangla" that stimulates the war of independence emanated from the
renaissance sparked by language movement. (Bhattachrgee, 1973, Islam, 1981). In
recognition to language movement of Bangladesh. UNESCO created international mother
language day, celebrated annually on 21 February (Schendel, 2009).Considering the
above it can be argued that language can be regarded a crucial element or factor in
cultural dimension of Bangladeshi national identity which distinguishes Bangladesh
from India and other neighbouring countries.

Fig 2 Shaheed Minar

Shahid Minar is a symbolic representation of language and the language movement is
emblematic as national identity. As Schendel argues that Shaheed Minar continues to be
a focal point of national identity (Schendel, 2009) .Uddin in this context states, The
monument [Shaheed Minar] serves, therefore, to reinforce a natural nationalist
sentiment (Uddin, 2006, p.127). Uddin moreover argues, A collective memory of that
tragic day, with the numerous forms of commemoration (centre around Shahid Minar)

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that commenced in 1953, has contributed to Bengali secular identity (Uddin, 2006,
p.127).
The Shahid Minar is a reaction of movement mostly by students and educated class for
language. Students of the medical college erected a Shahid Minar (tower of witness)
overnight in the place where one of the students was shot, to commemorate language
martyrs. Later the temporary Shaheed Minar was replaced by concrete memorial or
Shaheed Minar near Dhaka University and Dhaka medical college (Schendel, 2009,
Uddin, 2006).
Artist Hamidur Rahman designed the present Shaheed Minar which consists of 5
columns. The largest column bends at the centre curved an angle toward the other
columns and represents a mother bestowing love, affection, and protection on her
children. The region of Bengal is a metaphoric expression of mother, and the children are
the martyrs (Uddin, 2006).

Dimension 3
Historic: Islamic Antecedent of Bengal
Guibernau argues, history provides members of a nation with a collective memory filled
with transcendental moments that elevate and bolster self esteem of people (Guibernau,
2007). He argues, History makes us closer to our ancestors, and strengthens the
subjective belief of being part of an extended family. It is through identification with our
ancestors that we rejoice in their victories and feel for the suffering and humiliations
throughout history (Guibernau, 2007, p.20).
Islam which is much more than a religion, a way of life, has all encompassing
emancipator impact both in private and public lifevi as opposed to caste system of
Hinduviimade its way through the lives of Bengal people in early 13th century.viii
As such, the Islamic ancestry of Bengal people started in early 13th century and lasted for
5 hundred years (Schendel, 2009) could be regarded as an era that signifies testimony of
emancipation and elation, and a moment of rejoice, as Islam liberated many downtrodden
people of this region and helped overcome suffering and humiliation. By embracing
Islam people of historic Bengal elevated and bolstered their self-esteem. The lower caste
Hindu downtrodden masses of this Bengal people ,whos predicament was aggravated by

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the Hindu revival during Sena period (ad. 1100-1250) for socially stagnant and
discriminatory system, chose to convert to Islam in 14th -15th century to obtain freedoms,
they would otherwise not have enjoyed. (Uddin, 2006, Khan, 1985).This conversion to
Islam during Sultanate Periodix was a moment of transcendence of the subjugated
majority of Bangladeshi ancestors who submitted to Islam as a means of emancipation.
The essence sultanate period is distinguishable from other parts of the Indian subcontinent and could be regarded as unique phenomenon in Bengal. As Schendel argues,
What made the establishment of Muslim rule in Bengal particularly significant was that it
initiated a process here that didnt occur in other part of India: In Bengal the majority of
population gradually adopted Islam as their religion (Schendel, 2009, p.28).
This impact of the religious history of Islamic antecedent on subsequent Bengali Muslims
played a vital role in terms of language, tradition, economy and politics that led the path
of emergence of Bangladesh (Khan, 1985). In this context Qureshi argues It was
Muslim nationalismx which became the vehicle for the achievement of Pakistan (Qureshi,
1972-73, p.557). Later East Pakistan, which emerged as Bangladesh can be argued as
fruit of such Islamic antecedent history. As such this Islamic antecedent can be regarded
as an historic dimension of Bangladeshi nationality. Schendel argues Islamic Bengali
identity remained strongly rooted in the eastern deltaic milieuxi (Schendel, 2009, p.31).
Hasan states, The large number of mosques built in Bengal during the Independent
Sultanate (1338-1538) indicates the rapidity with which the local population converted to
Islam, and within this period, the years 1450-1550 can be identified as the time of most
intensive mosque building. (1989, p.58).It is as such clearly evident that Islamic
antecedent has direct link with Sultanate mosque and could be represented through this
series of mosque.
Bengal people especially rural Muslims, are very much spirited about their identity as a
Muslim identity and the psychic mould of todays Bengali Muslim is very much rooted
in the liberal attitudes of the independent Sultans of Bengal ( Hasan, 2007). Sultanate
Mosques of Bengal by liberal independent sultans can be as such regarded as visual
manifestation of todays Bengal Muslim existence and identity. This form of identity is
distinguishable from other neighbouring countries. As Hasan argues, these sultanate
mosques differ markedly from other Mughal structure in the subcontinent thus making it
a distinguishable feature of Bengal identity (Hasan, 2007). Moreover Hasan argues that
these Sultanate mosques form a homogenous group of Muslim monuments in the area, in
sharp contrast to those of the Mughal period (Hasan, 2007). She summarises, while in
this group mostly all are totally new, a few mosques represent from the Islamic
architecture of the central Islamic lands and north India, (Hasan, 2007). As such this

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particular type of Islamic antecedent can be identified as having a distinct as Bengal in

flavour.

Fig 3 Sultanate Mosque of Bengal

Sultanate mosque is an emblem of local culture and spirit as Hasan argues, Similarly,
the architecture for mosques-the new building type-was not imported; it combined and
adapted elements found in the tradition (1989, p.58). Hasan moreover states, Sultanate
mosque architecture in Bengal showed the same spirit of adaptation to the old Hindu
ways as did sultanate life and culture. The mosque were based on forms and concepts
derived from the village hut, a small humble unit constructed of mud or woven bamboo
with a thatched roof (chala) and curved cornice (Hasan, 2007, p.23). Hasan states, that
the Muslims addressed and accepted a pre-existing form according to their need. They
enhanced the symbolic quality of mosque by fusing it to local culture in context .The
result was greeted by all cross section of people including non-Muslims (Hasan, 2007).
The Muslim sultanate period of 500 years was marked as an era of great creative activity
and accomplishment. The architectonic of this period based on the existing culture of
Bengal under the patronage of Sultans, were composed of small, large, square, oblong
buildings with or without verandas .These structures are profusely decorated. The overall
design and setting was sympathetic and sensitive to the local context and culture. They
were also sympathetic in terms of scale and presence, and as such it reflects a lack of
monumentality as opposed to monumental representation of any autocratic power. As
such it is closer to people lifestyle and ritual. (Hasan, 2007, Zahiruddin et. al, 1990)

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Finally, it can be argued that sultanate mosque which is emblematic to Bengal spirit and
secular in regard to culture and architecture can be represented as an expression of
Bangladeshi National Identity in terms of Islamic antecedent, which tells the story of
emancipation of suppressed people of 14th and 15th century who embraced Islam as
means of emancipation (Hasan, 1989 ).

Dimension 4
Territorial Dimension: The Landscape of Bengal Delta
Guibernau states that our homes, our villages and cities are located within national
territory, which can be regarded as peoples primary source of nourishment. It also
defines our identity (Guibernau, 2007). Guibernau moreover argues this territoriality can
be represented as landscape, which takes a transcendental dimension (Guibernau,
2007).She argues, When turned into landscape, territory achieves a completely different
meaning for those who belong. (2007, p23) The relationship between territory and
landscape is also articulated in Nogu and Vicentes following statement, The national
territory is, therefore, the geographical space occupied by a nation onto which a
relationship of territory is established, while the national landscape can be defined as the
landscape or set of landscapes that represent and identify the values and essence of the
nation in the collective imagination. In this sense, the landscape constitutes the soul of the
territory (Nogu and Vicente, 2004, p.117). The landscape of Bengal delta, I will argue
is the soul of territory of Bangladesh. Nogu and Vicente also argues , landscape take
territorial identity when it is absorbed with cultural significance and evokes thoughts ,
ideas, emotions , a sense of belonging and as such confer a sign of identity. The
landscape of delta, the eastern matrix, a matrix of rice-culture is the basis of collective
ethos and mythos articulate self identity as such mass identity of rural people is obvious
expression of Bangladeshi Identity (Ashraf, 1997).Macy and Bonnemaison states many
countries have defined their national identity by means of their landscape.xii(2003,
p.1).The landscape of Bengal delta which is represented by life existential occupation of
rice cultivation and basketry and weaving evokes sense of belonging, a sense of
inspiration to Bengal delta (Ashraf, 1997). Schendel statement reinforces the claim,
Bengali identity remained strongly rooted in the eastern deltaic milieu (Schendel, 2009,
p.31).
The Bengla delta, which is largest in the world, is constant flux and pure chemistry of
land and water. It is almost a flat terrain shaped by one of the most dynamic river systems

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of the world. The Ganges and Brahmaputra contribute to the richness of land-water
chemistry and spiritual milieu of the delta. (Ashraf, 1997, 1994)
The landscape of Bengal delta (its territorial dimension) geographically and culturally
makes Bangladesh distinct from adjacent hilly parts of India and Myanmar. As Schendel,
argues,
When you enter these hills from the plains, you realise immediately that you have
crossed a cultural frontier. In the hills architecture, food, gender relations and many other
elements point east, toward South-East Asia (2009, p.31). The Bengal Islamic identity of
this delta never had any impact to the hills or to the forest and the people of hilly region
never as such adopted culture of Bengal delta. (Ludden 2003, Schendel, 2009 ).

Fig 4 Rural Hut

Ashraf states, Architecture is inherently a land-scape eventxiii (Ashraf, 2007, p48).
Rural rustic hut of Bengal delta, which attains a distinctive significance in the minds and
lives of the people of Delta, a mundane place representative of everyday life of peasants,
symbolises an architecture that can expresses as one object of landscape event along with
Bengal delta (Ashraf, 2007, Pallasmaa, 1996).
Ashraf visualises that architecture [hutxiv] and landscape [of delta] are not really the same
and not entirely different but are simply similar to each other, where topography is
common. It is intertwined with each other as (Ashraf, 2007).
According to Nogu and Vicente the dynamics of landscape can be transformed from
natural landscape to cultural landscape and could be expressed in material terms (types

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of construction, verities of crops etc.) as well as non-tangible terms (values and

sentiments that society impart on it) (2004). Rural hut [a type of construction] as such can
be expressed symbolically as material terms of Bengal delta [landscape] and could be
linked as an element in cultural landscape.
The importance of rural hut as cultural landscape is further enhanced when it is
considered as a rural household, an important unit in rural areas in developing countries
like Bangladesh. Foster argues, From an economic perspective, the household [rural hut]
is generally assumed to be the principal locus of decision making about consumption and
production. From a demographic perspective, it is thought that household [rural hut]
factors play a key role in determining patterns of fertility, morality, migration, and
marriage (Foster, 1993, p.97).Rural hut which is the basic unit of household in rural
Bangladesh represents a cultural landscape of rural Bangladesh as such.
Rural hut of Bengal has a distinct identifying element that sets it apart from the abodes
outside the Bengal delta as such could be regarded as distinguishing element of Bengal
delta.( Karim, F. S. Ghafur, 2008).This rural hut ,spread across Bangladesh, can also be
seen as the basic focus of territoriality as such focus of Bengal delta .As Porteous argues,
Home [hut] is perhaps the most significant of the many space-group-time complexes,
and as such it can claim to be the basic focus of territoriality (Porteous, 1976,
p.386).This humble hut can also be considered as the root of Bengali Architecture. This
unassuming type of rural house, has emerges rationally and systematically as a strong
force that guided course of new architecture of Bengal articulated by our people, land ,
culture, climate and economy (Zahiruddin et. al,1990, Amin, 1997 ).
Rural hut is spiritually guided by folk wisdom and culture, which is deeply ingrained in
the fertile soil and enmeshed in the landscape of the society. It has a timeless character
that made it to last over centuries not only in the rural bangle but also in semi-urban areas
and urban fringes (Zahiruddin et. al, 1990, p.41). As Zahiruddin argues, The archetype
[rural hut] is responsive to the way of life of the vast majority of the people, their social
ethos, and to the local resources and climatic elements (Zahiruddin et. al, 1990, p.41).
The structure of this rural hut is simple and clear .The roof generally do-chala (two
segments ) or chau-chala (four segments), is generally constructed of thatch roof over
bamboo framing. The do-chala roof of a hut slopes down in two directions away from the
centre of the room while the chau-chala in four direction forming uniquely swooping
canopy on every side forming a triangular in shape in four direction This extension
protect the supporting wall surface from climatic element like torrential rain and sun.
These wall surfaces are made of mud walls and bamboo posts (Hasan 2007, Amin 1997).

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Such kind of traditional dwelling [rural hut] , which is focus of landscape and territory of
a nation [Bangladesh] could also represent national identity of nation like England .As
Maudlin argues, Traditional dwelling , especially the rural cottage, became cultural
artefact and valued as vessels of memory and identity (Maudlin, 2009, p.55). As such
rural hut could be strongly identified as expression of landscape of Bengal delta as a
symbol of national identity.

Dimension 5
Political Dimension: Constitution and Legislature
The political aspect of national identity, when applied to the nation-state, focuses upon
those actions of the state destined to construct a cohesive society through a set of
strategies designed to generate culturally and linguistically homogenous citizenry.
(Guibernau, 2007, p.24)
Guibernau in this context states that by creating national education system and national
media, and by promoting a specific national culture and an official language national
identity can be expressed by nation-state as a set of strategies. (Guibernau, 2007)
However In this context, I will argue that constitutionxv should be regarded as actions of
state destined to construct a cohesive society through set of strategies (laws and codes).
As such Constitution can be interpreted as political aspect of national identity. Moreover
Aristotle argues that the identity of a state or polis is not constituted or determined by its
wall (Barker, 1962). Rather it is constituted and formed by its constitution (Jacobsohn,
2006).
The constitution of Bangladesh was constituted keeping in mind the democratic value and
peoples right delineated in Part 3(Art. 26-47)(Huq, 1973). Jatio Sangsad Bhaban, which
is manifestation of democratic value imagined by Architect Louis. I. Kahn can be argued
as appropriate parallel in expressing national identity that reflects the democratic values
of constitution. As Ksiazek, explains, The national assembly building was intended to
embody democratic ideals is everywhere apparent in Kahns statements about the project
(1993, p.428).

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Fig: 5 Jatio Sangsad Bhaban

This Acropolis of Bangladesh, which is representation of democratic values and ideas,
followed an orchestrated site plan designed by Louis I. Kahn to provide it a flavour of
Parthenon of the East. (Ksiazek, 1993).
The Capital Complex designed by Master Architect Louis I. Kahn received the
commission for the project in 1962 and continued design until his death in 1974.The
project was completed in 1983. It took almost 21 years to complete the project. At
present it is located in the heart of the city of Dhaka on an area of 1000 acre area now
called Shere-Bangla-Nagar. The land was originally a flat farmland to the northern
outskirts of the old city of Dhaka. The total complex constituted by the Assembly group
in the south, the unbuilt Secretariat in the north, the hospital group in the north-west, and
housing for member of parliaments and others around the Secretariat site. This assembly
building assumes the focus by means of masterly articulation of build form, open spaces
(public space, lake, garden, parks etc). To the south of assembly building, situates the
public plaza and to the north the Presidential plaza located (Ashraf, 1994).
The Sangsad Bhaban will remain as an inspiration to the people of Bangladesh and it will
be regarded as government building to forge the spirit and idea of national identity or
national unity (Vale, 2008).

Conclusion
Nationalism is an illusory concept and difficult to define (Quereshi, 1972-73, p.556).As
such identifying Bangladeshi identity is a complex and difficult process. However, this
paper argues that a unique Bangladeshi National Identity as constructed hinging on 5
dimensions such as independent mindset, Language, Islamic antecedent, Landscape of
Delta and National Constitution can be represented through Architecture and
Monuments. Vale argues the meaning of expression through symbolic form; sometime
reflect the intention perceived by architects and designersxvi (Vale, 2008). The examples

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cited have been used to demonstrate that the design briefs indented to express the
national spirit, identity, democratic values (such as Jatio Smriti Shoudho, Shaheed
Minar,Jatio Sangsad Bhaban).Sultanate Mosque and Rural Hut assumed the character of
national importance as a testimony of time. Together they construct the visible national
identity, which distinguishes identity from neighbouring India, Myanmar and Pakistan.
Though there is marked similarity with West Bengal of state Indiaxvii in terms of ethnic
,cultural and landscape but it differs significantly from West Bengal when dimensions
such as independent-mindset ,struggle for language, Islamic antecedent and unique
constitution of Bangladesh altogether contributes to Bangladeshi identity. As mentioned
earlier with the exception of a shared religion Bangladesh has no similarity with Pakistan.
But the story of Islamic antecedent is completely different between Pakistan and
Bangladesh. As such all 5 dimensions when together stand, distinguishes Bangladesh
significantly from Pakistan. It is needless to say that hilly Myanmarxviii which border with
Bangladesh very little on the south-east corner of Bangladesh can easily be
distinguishable when all 5 dimensions forms Bangladeshi Identity.
The paper addressed symbolic Architecture and Monument to articulate the national
identity of Bangladesh as a discourse of architecture. The socio-political and cultural
domains in regard to national identity have been also addressed. As mentioned earlier an
attempt has been taken in reconstructing the existing confused Bangladeshi national
identity to give holistic shape reinterpreting Guibernaus 5 dimension of national
identity, would evoke a sense of pride for Bangladeshi people in this new construct of
national identity.
The Architecture and Monuments discussed in this paper as an expression of Bangladeshi
national identity incorporate wide and diverse flavour and richness. These represent from
traditional and antiquity (Rural Hut) to modern and present (Jatio Smriti Shoudho,
Sangsad Bhaban) .From religious (Sultanate Mosque) to secular (Shahid Minar and Jatio
Smriti Shoudho). It represents nationality also transcend national boundary in connection
with Architect Louis. Kahn, the world renowned architect, who designed Sangsad
Bhaban. As such the perceived National Identity of Bangladesh carries a universal and
international sense of belonging.
The renewed understanding of value of Bangladeshi national identity in Architecture and
Monuments will reshape and redefine the conventional understanding that exist in the
mind of general population of Bangladesh in regard to architecture specially. By
representing national identity through architecture, architecture will assume new role and
as such become a part Bangladeshis entity and existence. The new role of architecture
here not only limited to intrinsic meaning that result from spatial and visible form but
also carries extrinsic meaning that evolve out of social use [national identity] (Conway,

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GBER Vol.8.No.3. pp 45-67

Roenisch, 2004).This transcendental meaning of architecture aptly expressed in Davis

statement One the one hand, building exists as stand-alone artefacts, and on the other,
they are artefacts that express the deep meaning, aspirations, and social order of a culture
(1999, p.95).
Each identified example of Architecture and Monuments is unique and has a different
story to tell with many multilayer. The Jatio Smriti Shoudho which represents
independent mind-set of people tells the history of struggle and emancipation of
Bangladeshi people. Shahid Minar reveals the language loving Bangladeshi peoples
story and aspiration. Sultanate Mosques represent Islamic antecedent of Bengal people
that depicts the history of peoples emancipation from social and religious predicament
generated from a previous regime. Rural Huts is a sombre expression of landscape of
delta which represent the life sustaining and life-enhancing (Ashraf, 1997) flavour of
rural peasants. Finally Jatio Sangsad Bhaban represents the heart of independent
Bangladesh, Constitution. These psychological, cultural, historic, territorial and
Political layers (Guibernaus 5 dimensions) altogether enhance richness of Bangladeshi
identity and in doing so resonates the Schendel argument which states that multilayered
culture has always been the hall mark of the Bengal delta. (Schendel, 2009).Finally, when
all these layers are juxtaposed, all represent one idea, one theme, one pride for an
imagined community xixnamed Bangladesh that distinguishes Bangladesh from other.

End Notes
i

Nationalism is another form of national identity. It is not only restricted to ethnic

similarity, but also should have common political identity. (Calhoun, 1993).As Calhoun
argues that Nationalism asserts new form of group identity or membership (Calhoun,
1993).The paper will try to determine the group identity of Bangladesh as such
Nationalism of Bangladesh. In Calhoun, C. (1993). "Nationalism and Ethnicity." Annual
Review of Sociology 19: 211-239.
ii

Supporter of the movement for Pakistan based on two nation theory chose to highlight
their Muslim identity prefer Muslim- Bengali and who believed strongly that Bangladesh
was denied justice under Pakistan and more inclined to Indian culture regard themselves
as Bengali-Muslim (Schendel, 2009) . The emergence of Muslim Bengali ideology by
Ziaur Rahman of BNP was initiated after the collapse of Awame league control state in
1975 (schendel, 2009). Historically, the two identities of the Bengali "nation" went
through a motion of juggling, one taking over another. Over the period neither was
dominant for long. In 191 1, when the British annulled partition of Bengal (1905) ,
Bengali language and culture claimed dominant over religion .But in 1947, when India
was partitioned on the basis of two nation theory it was a victory of religion (Islam) over
Bengali culture. In the 1971 war, the motion turned again and Bengali language and

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GBER Vol.8.No.3. pp 45-67

culture once more overtook Islam (Ghosh, 1993). Recent changes of between Awami and
B.N.P government since 1991 repeats the same cycle of interchanging dominance.
iii

The British unlike the Mughals-their aim is to more than just to extract Bengals riches
(Schendel, 2009)
iv

In their rule over India, the British Administration used censuses as most influential
tool (Uddin, 2006).
v

In 1947 India was divided on the basis of the two Nations Theory. Muslim league in
1940 formally adopted this philosophy asserting that Indian subcontinent will be divided
on the basis of religion, language, culture, dietry habits, and so on and Muslims and
Hindus could not exist as single nations, as Indians. This resulted ultimately in Muslim
majority areas which were constituted as a separate state, the state of Pakistan. Later
Pakistan was divided on the basis of culture, language, and social organisation rather than
religion, ultimately led to creation of Bangladesh. As such Bangladesh got independence
twice (Baxter, 1998).
vi

Houben, V. J. H. (2003). "Southeast Asia and Islam." Annals of the American

Academy of Political and Social Science 588(Article Type: research-article / Issue
Title: Islam: Enduring Myths and Changing Realities / Full publication date: Jul.,
2003 / Copyright 2003 American Academy of Political and Social Science):
149-170.

vii

What distinguishes Hindu society from others is its independent self-sufficient unit
called caste. Each with a definite unalterable social status deriving its sanction from
religion. In this caste system birth alone decides a mans status and he cannot change it
by effort. (Pruthi, 2004).Caste system originated in order to preserve racial parity of the
Indo-Aryan (Pruthi, 2004). As such the lower class Hindu in Bengal felt subjugated and
embraced Islam. (Pruthi , 2004)
viii

Islam entered in Bengal in two phases. First reached coastal Bangladesh through
seaborne traders between 8th and 12th century. And second wave reached in the early 13th
century along with powerful invaders. The second wave generated an era lasted for five
centuries and usually referred to Sultanate period (Schendel, 2009).
ix

The arrival of these newcomers turned out to be momentous because it marked the
beginning of an era in which Islam was the creed of those who ruled most of Bengal. This
era lasted some five centuries and usually referred to as the Sultanate period, followed by
Mughal period; it ended only when British conquered Bengal in the mid-eighteenth
century. (Schendel, 2009, p.28)
x
The spirit of Muslim nationalism resonates from Jinnah's speech at the All India
Muslim League Conference in 1940. He asserts the Hindus and Muslims belong to two

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different religious philosophies, social customs, and literatures. As such they neither
intermarry, nor dine together, and they belong to two different civilizations which are
based mainly on conflicting ideas and conceptions.
xi

West Bengal of India is regarded as western delta.

xii

Relevant role of landscape in the creation of national identity of Catalonia is discussed

in the paper landscape and national identity in Catalonia by Nogu, J. and J. Vicente
(2004), political Geography 23(2):113-132. The writer argues mountains with its pure
virgin, sacred space as a key landscape element in shaping Catalan nationalist identity.
As such landscape of Bengal delta can be seen in similar light as an element in shaping
Bangladeshi national identity.
xiii

Ashraf describes landscape [delta] and architecture [hut] as two objective entities as
landscape-event.

xiv

It is the humble hut that forms the genesis of Bengali Architecture. (Zahiruddin et. al
,p 41)
xv

A constitution includes all the features of an institution that could be described as set of
rules or strategies in a society that shape public interaction and forms code of conduct for
society. (North 1990, Schofield 2002).In North, D. (1990). Institutions, Institutional
Change and Economic Peformance Cambridge: Cambridge University Press, and in
Schofield, N. (2002). "Evolution of the Constitution." British Journal of Political Science
32(1): 1-20.
xvi

Goodman identifies four such way- denotation, exemplification, metaphorical and

mediated reference.
In Goodman, N. (1988). How Buildings Mean. Reconception in Philosophy. G. a. C.
Elgin. Indianapolis, Hackett.
xvii

Bangladesh is bordered with India on three sides. West Bengal of India forms border
on the west .Meghalaya on the north, Assam on the north east, Tripura and Mizoram on
the west. Except West Bengal the rest are hilly region and have different ethnic and
cultural identity from Bangladesh. As schendel (2009) and ludden (2003) states that the
Bengali Islamic identity of delta is dissimilar from surrounding hilly region.
xviii

As Schendel (2009) and Ludden (2003) states that the Bengali Islamic identity of
delta is dissimilar from surrounding hilly region.
xix

Imagined Community because the 160 million people of Bangladesh spread across the
globe will share the same pride, regardless they are anonymous to each other or not. They
will carry the same image of Bangladesh.(Anderson, 2006, Seton-Watson, H. (1977).In

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GBER Vol.8.No.3. pp 45-67

Anderson, B. R. O. G. (2006). Imagined communities: reflections on the origin and

spread of nationalism. London; New York; Verso and Seton-Watson, H., Nations and
states: an enquiry into the origins of nations and the politics of nationalism. 1977,
Boulder, Colo.: Westview Press. xv, 563 p.

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