Siloṭi | |
|---|---|
 Map of Sylheti speaking areas of South Asia | |
| Total population | |
| c. 10.3 million[1][2] | |
| Regions with significant populations | |
| Bangladesh (Sylhet Division) India (Barak Valley,Hojai,North Tripura,Unakoti,Shillong) Middle East (GCC countries) Western world (United Kingdom,United States,Canada) | |
| Languages | |
| Sylheti (L1) Bengali &English (L2) | |
| Religion | |
Predominantly: IslamMinority: | |
| Related ethnic groups | |
TheSylheti (English:/sɪˈlɛti/) orSylhetis are anIndo-Aryan ethnocultural group,[4] that are associated with the Sylhet region (Sylhet Division ofBangladesh and theKarimganj district of southAssam,India). There are strong diasporic communities inBarak Valley ofAssam, India,[5][1][6][7][8]North Tripura,[1]Shillong,Meghalaya,[9] andHojai, Central Assam.[10] Outside South Asia, there are significant numbers in theUnited Kingdom,[11] theUnited States,[12][13] andCanada.[14]
They speakSylheti, an easternIndo-Aryan language that is considered "a distinct language by many and a dialect ofBengali by some others".[15] Sylheti identity is associated primarily with its regional culture and language, alongside a broader cultural andethnicBengali identity.[16][10]
Sylheti culture, while considered a subculture ofBengali culture,[17][18] is distinguished by unique linguistic, historical, and regional characteristics.[19] TheSylheti language, which some consider as adialect of Bengali,[20] while many linguists consider it as a distinct language,[21] is central to Sylheti identity.[22][23] Its unique phonetic qualities and vocabulary often make it unintelligible to standard Bengali speakers, which contributes to a sense of separateness among Sylhetis.[24][25] In addition, Sylhetis have a strong regional identity that was strengthened by the historical shifts of the Sylhet region betweenAssam andBengal duringBritish rule.[26][19] These transitions were pivotal in developing a distinct Sylheti identity, due to the region’s geographical isolation and its historical and cultural ties with Bengal.[27][28] Many Sylhetis today continue to identify with both the broader Bengali and their distinct Sylheti ethnocultural identities.[29][30][31]
Sylheti folklore is unique to the region, it is influenced byHindu,Sufi,Turco-Persian and native ideas.Chandra Kumar De ofMymensingh is known to be the first researcher of Sylheti folklore.[32] Archives of old works are kept inKendriya Muslim Sahitya Sangsad inSylhet (also known as the Sylhet Central Muslim Literary Society) – the oldest literary organisation inBengal and one of the oldest inthe subcontinent.
A distinct linguistic register emerged in the Sylhet region through the development of theSylheti Nagri script. Though having similar features to the more prevalentDobhashi literary dialect of Middle Bengali, the Sylheti Nagri script fostered a unique literary culture of the Sylhet region.[33] Its distinction is marked with its simpler script which is related to theKaithi script, and its phonology being deeply influenced by theSylheti vernacular.[34] Its most renowned writer wasSadeq Ali whoseHalatunnabi was famed as household item among rural Muslim communities.[35][36] Manuscripts have been found of works such asRag Namah by Fazil Nasim Muhammad,Shonabhaner Puthi by Abdul Karim, and the earliest known workTalib Huson (1549) by Gholam Huson.[37] Late Nagri writers include Muhammad Haidar Chaudhuri who wroteAhwal-i-Zamana in 1907 and Muhammad Abdul Latif who wrotePohela Kitab o Doikhurar Rag in 1930.[38] From around the middle of 20th century, Sylheti Nagri had faced near-extinction as most Sylheti Nagri printing presses fell out of use or were destroyed during theBangladeshi Liberation War in 1971.[39] Recently there have been efforts in reviving the script, including from theBritish Bangladeshi diaspora, as the script is viewed as a unique cultural marker that distinguishes Sylheti from Bengali identity.[40]
It has been argued that the firstBengali translation of theMahabharata was written bySri Sanjay ofSylhet in the 17th century.[41][42] The 18th-centuryHattanather Panchali (Hattanath chronicles) written by Ganesh Ram Shiromani was a Bengali ballad of 36,000 lines which detail the early history of Sylhet though its authenticity is questionable.[35] When Sylhet was under the rule of theTwipra Kingdom, medieval Sylheti writers using the Bengali script included the likes of Dwija Pashupati, the author of Chandravali – considered one of the earliest Sylheti works.[43] Nasiruddin Haydar ofSylhet town wrote the Tawarikh-e-Jalali, the first Bengali biography ofShah Jalal. Gobind Gosai ofMasulia wroteNirbban Shongit, Gopinath Dutta wroteDronporbbo,Dotto Bongshaboli andNariporbbo and Nur Ali Khan of Syedpur wroteMarifoti Geet. Songwriters and poets such asRadharaman Dutta,Hason Raja andShah Abdul Karim, significantly contributed toBengali literature and their works remain popular acrossBengal in present-times.[44] Numerous Bengali writers emerged in Ita, such as Kobi Muzaffar Khan, Gauri Shankar Bhatta and Golok Chand Ghosh. Muslim literature was based upon historical affairs and biographies of prominentIslamic figures.
In 2021,Shuvagoto Chowdhury was awarded theBangla Academy Literary Award.[45]
Sylhetis have contributed toSanskrit literature throughout history. In the 15th century,Jagadish Tarkalankar wrote several Sanskrit books, many of which were made up of numerous volumes. Tarlankar'sShabdashaktiprakashika was a famous textbook for Sanskrit learners. His contemporary,Advaita Acharya ofLaur, wrote two medieval Sanskrit books,Yogabashishta-Bhaishta andGeeta Bhaishya.[46] In the 16th century,Murari Gupta wrote the first Sanskrit biography ofChaitanya Mahaprabhu andRaghunath Shiromani wrote 40 books in Sanskrit.[47][48] Some works written by Sylhetis have also been translated into other languages. For example,Ashraf Hussain'sManipurer Ladai was translated into English byDinesh Chandra Sen and included in theEastern Bengal Ballads.[49][42]
Sylhet, in particular theTaraf, was also an esteemed centre for the study ofPersian, an official language up until theBritish period, due to the high population of foreign missionaries from Central Asia andPersia following theConquest of Sylhet.Ma'dan al-Fawaid was written in 1534 bySyed Shah Israil who is considered to be Sylhet's first author.[50] Other prominent writers includeMuhammad Arshad,Syed Rayhan ad-Din andSyed Pir Badshah.[51][52] Reyazuddin of Taraf wrote a Persian book on "Dream Fruit".[53] Ala Bakhsh Mazumdar Hamed was known to have written Tuhfatul Muhsineen and Diwan-i-Hamed. Collectively, the works of these two people belonging to theMazumdar family of Sylhet, are regarded among the most creative literary works in the Sylhet region. Majid Bakht Mazumdar wrote an English book on the family history.[54]
In the 19th century,Urdu had a somewhat aristocratic background in Sylhet and notable families that spoke it included theNawabs of Longla and theMazumdars of Sylhet. Moulvi Hamid Bakht Mazumdar, who was also fluent in Persian, wrote the Urdu proseAin-i-Hind, a history of theIndian subcontinent.[35] Literature written in this period included Nazir Muhammad Abdullah Ashufta'sTanbeeh al-Ghafileen, written in 1894, and the poems of Moulvi Farzam Ali Bekhud ofBaniachong. Hakim Ashraf Ali Mast and Fida Sylheti were prominent Urdu poets of Sylhet in the 19th century, the latter being a disciple ofAgha Ahmad Ali.[55] In 1946, theAnjuman-i Taraqqi-i Urdu performed amushaira in Sylhet attracting the likes ofHafeez Jalandhari, the lyricist of theNational Anthem of Pakistan.[56]
Lord Cornwallis introduced thePermanent Settlement Act of Bengal in 1793 and it altered the social, political and economic landscape of the Sylhet region; socioeconomic ramification for former landlords was severe as the land changed hands. On juxtapose, colonial administration opened new windows of opportunities for young men, who sought employment merchant ship companies. Young men from Sylhet boarded ships primarily atKolkata,Mumbai and Singapore. ManySylheti people believed that seafaring was a historical and cultural inheritance due to a large proportion of Sylheti Muslims being descended from foreign traders,lascars and businessman from the Middle East and Central Asia who migrated to theSylhet region before and after theConquest of Sylhet.[57] Kasa Miah, who was a Sylheti migrant, claimed this was a very encouraging factor for Sylhetis to travel toCalcutta aiming to eventually reach the United States and United Kingdom.[58]
The Sylheti community in theBarak Valley, contiguous to Sylhet, is one of the eminent diasporic communities where they have been able to recreate the Sylhet environ.[5] TheBarak Valley consists of three districts in the Indian state ofAssam, which are home to a Bengali-speaking majority population as opposed to Assamese.[59] Geographically the region is surrounded by hills from all three sides except its western plain boundary with Bangladesh. Though never a part of Sylhet the Barak Valley hosts the presence of the same Sylheti dialect.Niharranjan Ray, author ofBangalir Itihash, claims that "South Assam / Northeastern Bengal or Barak Valley is the extension of the Greater Surma/Meghna Valley ofBengal in every aspect from culture to geography".[60]
A movement emerged in the 1960s in this Sylheti-majority area of India. Referred to as theBengali Language Movement of the Barak Valley, Sylhetis protested against the decision of theGovernment of Assam to make Assamese the only sole official language of the state knowing full well that 80% of the Barak Valley people are Bengalis. The main incident took place on 19 May 1961 atSilchar railway station in which 11 Sylheti-Bengalis were killed by the Assamese police.Sachindra Chandra Pal andKamala Bhattacharya were two notable Sylheti students murdered by theAssam Rifles during the movement.
Today, the Sylheti diaspora numbers around one million, mainly concentrated in the United Kingdom, United States, Canada, Germany, Italy, France, Australia,Portugal, Spain, Sweden,Finland and the Middle East and other European countries. However, a 2008 study showed that 95% of Sylheti diaspora live in the UK.[61] In the United States, most Sylhetis live in New York City, though sizeable populations also live inAtlanta,Houston,Dallas,Los Angeles,Miami, andDetroit.
Some argue that remittances sent from Sylheti diaspora around the world back to Bangladesh have negatively affected development in Bangladesh, where a lack of government initiatives has caused economic inertia.[62]
According to neo-classical theory, the poorest would move to the richest countries and those from densely populated areas would move to more sparsely populated regions. This has clearly not been the case. The brain drain was a movement from core to core, purely on economic maximisation, while it was young Sylheti pioneers with access to financial resources that migrated from a severely overpopulated Bangladesh to the overcrowded streets of Spitalfields, poorest from all parts of Bangladesh migrated to Sylhet for a better life, causing a severe overcrowding and scarcity of resources in Sylhet.[63]
Sunni Islam is the largest denomination with majority following theHanafi school of law.[65] There are significant numbers of people who followSufi ideals,[64] although the revivalistDeobandi movement is also popular with many being a part of theTablighi Jamaat. There is a very small minority ofShia Muslims who gather every year duringAshura for theMourning of Muharram processions. Places of procession include thePrithimpasha Nawab Bari inKulaura, home to a Shia family, as well asBalaganj,Osmani Nagar andRajtila.
Hinduism is the second largest religion among Sylhetis. Other minority religions include Christianity and there was a presence ofSikhism afterGuru Nanak's visit to Sylhet in 1508 to spread the religion and build agurdwara there. This Gurdwara was visited twice byTegh Bahadur and manyhukamnamas were issued to this temple in Sylhet byGuru Gobind Singh. In 1897, the gurdwara collapsed after theearthquake.
Popular modern writers and poets from the region includeAbdur Rouf Choudhury,Dilwar Khan andChowdhury Gulam Akbar.Muhammad Mojlum Khan is a non-fiction writer best known for writing the Englishbiographical dictionary,The Muslim 100. ProminentBengali language non-fiction writers includeSyed Murtaza Ali,Syed Mujtaba Ali,Dewan Mohammad Azraf, Abed Chaudhury,Achyut Charan Choudhury,Arun Kumar Chanda,Asaddor Ali,Ashraf Hussain andDwijen Sharma.
Reputed artists and media personalities from the region includeSalman Shah who is considered one of the greatest actors inBangladeshi film industry,Runa Laila who is a prominent singer with international acclaim,Hason Raja andShah Abdul Karim who are the pioneers offolk music in Bangladesh.
Cricket andfootball are the most popular sports among Sylhetis. Many Sylheti cricketers have played for theBangladesh national cricket team such asAlok Kapali,Enamul Haque Jr,Nazmul Hossain,Rajin Saleh andTapash Baisya.Beanibazar SC is the only Sylheti club which as qualified for theBangladesh League andAlfaz Ahmed was a Sylheti who played for theBangladesh national football team.Hamza Choudhury is the firstBangladeshi to play in thePremier League and is predicted to be the firstBritish Asian to play for theEngland national football team.[66]Bulbul Hussain was the first breakthrough Sylheti professionalwheelchair rugby player.Rani Hamid is one of the most successful chess players in the world, winning championships in Asia and Europe multiple times.Ramnath Biswas was a revolutionary soldier who embarked on three world tours on a bicycle in the 19th century.
To make (the Province) financially viable, and to accede to demands from professional groups, (the colonial administration) decided in September 1874 to annex the Bengali-speaking and populous district of Sylhet.
| Indo-Aryans | |
|---|---|
| Austro-Asiatic | |
| Dravidian | |
| Tibeto-Burman | |
| Others | |
| Immigrants and expatriates | |
