An Analysis of Humanism in the Light of Dr. Bhupen Hazarika

Abstract

This dissertation is a sincere attempt to find the significance and relevance of Dr. Bhupen Hazarika's ideas of humanism. In the research carried out, we find that he is the heartthrob of the common people and is popularly known as a lyricist, composer, singer, performing artist, music director. film director. poet, editor, political perfom1er, and commentator. His philosophy was born fom his social consciousness. cultural heritage, understanding of life. and vision for a better future. The philosophical backdrop of his creative and cultural activities is frequently toned down to make him appear as a singer and artist with hea,t-touching popular songs. His outlook and beliefs move from a humanistic and people-oriented consciousness to a nationalistic spirit. The philosophy of Dr. Bhupen Hazarika is expressed from the angles of his simplicity and his striving to understand the livelihood of common people. He thought about the people of the world and attempted to establish a bond of universal brotherhood. His experiences. which he acquired by wondering about different places in the world, inspired the whole mass to embrace the work culture. We must put his creations. activities, and ideologies in the academic laboratory to collate, relate, analyze, and synthesize his contributions and all he stood for future generations. The main factors that could trigger the idea of humanism in his mind are caste differences, social inequalities, geographic divisions, economic instability, administrative flaws, and the safety of the landless and the homeless. His love for the citizens of his nation expanded to encompass the dream of universal love, which he had for all people on the planet. Dr. Bhupen Hazarika's passion for humanity is one of them, and it is expressed in his song, making it even better. Additionally, his songs were made more appealing by the progression of love, friendship, brotherhood, and eroticism that was expressed in them. ln all ways relevant to the interests of mankind, his songs investigate the world's door to enrich peaceful living. His songs strive to promote global brotherhood and unite people from the plains and the hills regarding thought, philosophy, customs, traditions, and reciprocity. His songs demonstrate how humans have an anxious thirst for things like money, property, and physical pleasures-pleasures that lead to dishonorable behavior. He was given recognition by the distinguished people and organizations with honor as 'Jajabor', 'S11dhakantha', 'Padmashri', 'Sangeetsurya',' Amarratna', etc. The present dissertation is a humble attempt to provide a systematic overview of Dr. Bhupen Hazarika's works and their relevance to the idea ofhumanism. Accordingly, the dissertation is divided into five chapters which are as follows: The first chapter provides a brief overview of Dr. Bhupen Hazarika's early life. This chapter details how he moved from Sadia to Guwahati and the musical atmosphere in his family's background. He grew up in a musical environment. His mother was proficient in Bargeel songs, his father Nilakantha Hazarika performed in the drama, Aunty Bhabapriya Das sang, and his nephew Anath Bandhu was a music expert. In his academic I ife journey, he found a lot of experiences from different parts of the state and others due to r his father's service periodical transfened fom one to another. His opportunity to learn music was widening since his close interaction with Dandinath Kalita, Ananda Chandra Agarwala, Jyoti Prasad Agarwala, Bishnu Prasad Rabha, Padmanath Gohain, and many others. Ultimately, he realized every song must be meaningful and it must be relevant to the life of society. It attempts to highlight his composition of the song 'Agnijugar firingyati moi,' which seemed contrnversial among the people. It was composed by him when he was 13 years old. and it revealed the freedom movement in lndia and some other agitation, violence, and clashes in the region. His concern and empathy towards the exploited poor took him close to the ideals of Marxism. During his period of service life, he began working as a research scholar in the Department of Archaeology under the supervision of Dr. Surjya Kumar Bhuyan in l 946. He was appointed as a professor at 8. Barua College in as a program assistant. He was a professor at Gauhati University when K.K. Handique was the vice-chancellor. However, due to personal reasons, he resigned his service in 1956. He was doing Ph. D research work at Columbia University. Dr. Paul Witt and Dr. Brass Statter, two great scholars, were his Ph.D. supervisors for his thesis on "The Role of Mass Communication in Adult Education in India". Sincere attempt has been made to explain the main objectives of the studies, the application of the methodology, and the significance of the study. Methodology intensely strives for data collection and observation from primary and secondary sources, such as Dr. Bhupen Hazarika's life, writings, and act1.1al life situations. The second chapter is about the meaning and the concept of humanism. Jt discusses the general idea of humanism and definitions provided by various thinkers. In the history of humanism in ancient Greece and the Roman Empire, we find the Athenians tolerating orthodox challenges and the promotion of a wide range of philosophical viewpoints. Early Greek philosophers e.g. Thales, Anaximander. and Anaximenes demonstrated several key ideas and values of humanism. Aristotle attempted to develop a rational and ethical theory rooted in a close study of the nature of human beings. Epicurus is significant to humanists because he developed an approach to leading a good life entirely independent of any concerns about gods or the supernatural. During the period of the Roman Empire, Cicero and Seneca believed ethical values were independent of institutionalized religion. The Arab thinker Averroes was an area remarkable for its comparative intellectual freedom. The Renaissance humanists were fascinated by pre­Christian culture, with their studies focusing on humanity rather than God. The scientist Giordano Bruno was eventually burned at the stake. and Galileo was arrested, threatened, and imprisoned for defending Copernican theory that the Earth revolved around the sun. In the realm of religion and societies, there were superficial beliefs during the Renaissance. Ln Indian philosophy and contemporary [ndian philosophy, there are many schools, including Buddhism, Jainism, Advaita-Yedanta, and many more. They primarily emphasize moral aspirants, goodwill, forgiveness, generosity, and the realization of Brahma. Numerous contemporary Indian philosophers like Gandhi, R.N Tagore, S. Radhakrishna, and S. Vivekananda asserted in the light of humanism regarding the faith in God, treating man as a personal God, abolition of religious taboo, and universal religion, respectively. Indian enlightenment includes Niskamakarma, St/rirapragya, and Lokasamgraha. which discuss the performance of action for the well-being of humanity, protection of humankind, and creations. In the European Enlightenment, more radical religious movements criticized traditional religious doctrine. Danish Diderot and Jean D'Alembert were France enlightenment philosophers whose thoughts were radical liberal, naturalist, and skeptic ideas. The third chapter emphasizes Dr. Bhupen Hazarika's philosophical thought. It deals with the general concept of philosophy. The study of philosophy mainly includes epistemology, ontology, and axiology. Epistemology is concerned with the study of knowledge. Besides that Ontology or metaphysics is concerned with the reflection of reality. lt attempts to discover the meaning of philosophy as defined by many prominent philosophers. Philosophy goes beyond facts and values and seeks to explain and inter-relate them with an all-comprehending reality impenetrable to the sciences. Dr. Bhupen Hazarika is more interested in implementing reforms in the social and political system, which is a pragmatic thought. His assessments of social and political issues are, therefore, normative. Tt attempts to explain his idea of political ground. His political philosophy centers on ensuring the welfare of the general populace, regardless of caste. creed, religion, or language. He aimed to help those in need and advance the cultural heritage of Assam. He talked about work culture and Assamese society. He attempted to project the son-owful lives of farmers and working-class people. Therefore he sang- 'He Dola He Do/a', 'Usura Usuri Duti Ghar,' 'luitor Boliya Ban,' 'Bhara Barixat Bane', 'Bhang Xil Bhang,' and 'Andhar Kati Nlxate.' There are some eminent persons and outstanding personalities who could influence his life. One's life cannot be enlightened without the help and influence of some other eminent persons. Likewise, he was influenced by Jyoti Prasad Agarwala, Bishnu Prasad Rabha, Paul Robeson, and many more eminent persons who were detailed enumerated in this chapter. Again, it discusses his conception of god. Dr. Bhupen Hazarika's theistic belief was more or less of the 'Neo-Vaishnavism' type. His early initiation into the Neo-Vaisl111avism cult and the influence of the family atmosphere in which he grew up implanted in his mind the rudiments of the idea of a theistic God. He was also influenced by the religious environment of Guru Sri Sankaradeva since his family members followed it. He rarely uses the term 'Ganodevota' for the Absolute. The expressions that have been most frequently used are: 'The Universal Man.' 'The Supreme Person', 'The Supreme Spirit', 'The Infinite being', etc. His concept of Ganodevota or Adrisha Devoto reveals that all mass-gathered people are the god. Besides that, he truly understood song as a social weapon. His life of Jajabor (Nomad) taught him a lifelong lesson to create powerful songs. He had extraordinary power to understand the inner heartbeats of the common people. Most of his songs are lessons that teach us about the economic conditions of the state. the reverse living standard between poor and rich, the man who put on a mask before the public, the deprivation of common people from legal rights. the importance of unity among the ethnics groups. son-awful life of poor man, the tragedy of border disputes, etc. All of his songs concern the dignity of labor, the living status. the conflict between poor and rich men. humanism, love of nature, the simple joys and sorrows of the people, love of his native region, and so on. Unlike other media. the song is the super media of communication that can spread and touch the heart of all the common people, whether they may be literate, illiterate, farmer, weaver, sweeper, barber, cook men, jailor, fisherman. politician, capitalist. etc. Therefore his song is not inferior to the power of the weapon. Dr. Bhupen Hazarika made a significant contribution to social life. His outstanding music. culture, film industry, literature, and creative art contributions have received national and international recognition. His songs are essentially a reflection of the experience of modernity. He attempted to bring a feeling of fraternity and brotherhood among the Assamese people and lent bis voice to the aspiration and imagination of As amese nationalism. He produced many more films, which helped mold his career and seemed a ·social contribution. Some I isl of his producing Assamese films are- Erabatar Sur ( 1956), Ma/wt Ba11dhure ( 1958), Shakwuala ( I 96 l), Pratidhani ( 1964). Latighati (I 967). Sikmik Bijuli ( 1969), Jyotiprasad Aru Joymati (] 976 ). Siraj ( I 988). His achievements and awards are a source of inspiration and an outstanding contribution to the Assamese people. He has exuberantly identified the Assamese people amongst the yard of the nation and the world. Throughout his life, he achieved many awards from different organizations. The social barrier is the most significant problem of the state and the nation, pushing back society's development. In this connection, Dr. Bhupen Hazarika composed and sang many more songs to remove social barriers. Some of songs are- Atitor Burunji likhake Likhisil (Historian of gore recount), Pratidhani Sunu Moi (I hear the echo). Rudhwa Karar duwar Bhangi (Forcing prisons door), Bhang Sil Bhang (Break, break the stone), He Dola He Dola (Dola, ho dola. ho dola), Bhora Barisar Bane (The village crumble away), Usura Usuri Duti Ghar (Two house close by) etc. Moreover. Dr. Bhupen Hazarika contributed a lot to the field of Assamese l1teran1re. He wrote several books based on different themes that can be used as a powerful medium for social change. He is known as the cultural icon of Northeast India who played a vital role in the enlargement of the ethnic group of Assam. He attempted to make the bond of unity among the people of Assam. He wrote many popular songs which contributed to unity among the people of Assam. Jilikabo Luitor Paar, now recognized as Gauhati University's anthem. sends a message of Hazarika's dream to make this state an Incredible Assam. We know a song is like a sweet medicine to ease mental and physical suffering. By listening to the song, we can obtain additional energy to inspire us to engage in creative activity. His songs can be classified into romantic songs, humanistic songs, revolutionary songs, romantic songs, universal songs. inspirational songs, and the song of Brahmaputra River. The fourth chapter is Dr. Bhupen Hazarika's concept of man and his reflection through songs. At the outset, it discusses the concept of man and its general ideas from different philosophers. Dr. Bhupen Hazarika was well aware of man's nature, so he wrote songs about people, about human liberation, humanity, and songs of nature. He realized it is better to try to do something in life for man and nature than to chase the mirage of an imaginary and uncertain crean1re. He understood the feelings of rich men, the poor, the hills tribes and plain tribes, Adivasis, Gorkhas. and the other lower castes and thus composed songs that could touch people's hearts. The following sub-chapter includes a selection of songs relevant to his humanism concept. An attempt has been made to state the stanzas of songs from both the Assamese and English versions. The analyses of the songs are viewed from the angle of his idea of humanism. He attempted to express in his song about the tragic lives of beggars and their need for humanity, the classification of people into higher and lower castes, the dominance of rich people over poor people, the social injustices, the portrayal of genuine love, farmers' miserable lives, and so on. He urged all citizens of the state to speak out against malfeasance and corruption. He asked again to break down the barrier to bring peace, prosperity, and humanity. We should not celebrate any festival by causing hann to other people's minds or self-esteem. As a human being, one should freely share their joys and sorrows with others. His song is a protest against cruelty, exploitation, and injustice, as well as the establishment of an egalitarian society. His humanist mind is revealed by his liberal concept of brotherhood among all peoples of the world. This song reminds us of our old familial bonds of love, affection, fellow feeling, hospitality, peace. and unity. Regarding his idea of bumanism, he attempted to convey the importance of human murual aid and intra-human relationships. The well-being of society and the prosperity of a country are made possible through self-help, cooperation. hard work, citizen participation, and unity. He encouraged common people to build a bridge between lower­ranking and higher-ranking officers. He proposed that instead of blaming a political leader or administrative officer. reforming one's guilt for societal and national enlightenment is better. He reiterated that every individual is responsible for contributing even a small portion of their time to a society's reformation with an eye toward future development if it is headed in a dark direction or is being exploited by others. Despite some of our social, political, and meteorological differences, we all share the same wind, breath. and gift of narure. So we should understand our relationship of brotherhood. The fifth chapter is the conclusion, which includes the discussion of a general introduction. travel experience. suggestions, his outlook, the thesis's contribution to the field of research, recommendations for further research, and findings of this research. It attempts to summarize the entire thesis, which has already been discussed in the previous chapters. An attempt has been made to provide some recommendations that will be useful for establishing the thought of humanism concerning the song of Dr. Bhupen Hazarika. It attempts to convey a new message of humanism for the prosperity of human beings, which is inherited in the song of Dr. Bhupen Hazarika. His travel experiences include the places inside and outside of lndia where he gained knowledge and experiences. The philosophy of Dr. Bhupen Hazarika is expressed from the angles of his simplicity and his striving to understand the livelihood of common people. His outlook concerns the thoughts about the people of the world and attempts to establish a bond of universal brotherhood. By srudying this thesis, the next generation will be well acquainted with his works. It will be beneficial for the community to raise awareness of shared values such as communal hannony, national integration, brotherhood, and the value of humanity. In this concluding chapter, some suggestions have been given for further research in the work of Dr. Bhupen Hazarika as monumental works are untouched. The present research is confined to the selected songs and their analysis of Dr. Bhupen Hazarika, which are attempted to relate to humanism. Therefore, researchers can further research the remaining part of the song. Studies can also be undertaken to search the idea of humanism in the minds of beggars. hard workers, farmers. rebels, and street vendors. He evaluated his songs as a weapon to demolish communal violence and any clash or conflict. Regarding the present research findings. we can say that Dr. Bhupen Hazarika expresses the core love of the extended tribes of Assam and neighboring states and countries. He highlighted the suffering and miserable lives of poor people as well as motivated people to fight against exploitation, deprivation, miquity rulers, and discontent state of affairs. Most of his songs persuaded to break the barrier in case of the conflict between poor and rich men. lower and higher status, farmers and landlords, and plain tribes and hill tTibes. He understood well about the potentiality of the song, which can occupy the heart of universal man. He endeavored to use songs to spread an inspirational message among the human race of the globe. Humanism can be compared to a house of peace: the interdependence of beings and entire objects is comparable to the house's poles. It is comparable to a house of peace because all beings and animals can rest happily and peacefully there. The ultimate goal of humanism is to love one's personal life. We are compelled to care about the lives of others because we understand our reliance on the entire universe. Personal love is rendered meaningless if the lives of other beings are unhappy and react negatively to one another. The ultimate goal of life is to make as many people happy as possible. Most of his songs are concerned with the feeling of sadness toward the artist. musicians, and farmers for the loss of property during a shockjng flood session. He struggled for the right justification of underprivileged and deprived people and the farmers the landlord dominates. He highlighted the need for human charity, cooperation, integrity, and unity and stirred the acceptance of work culture. His concept of humanism is concerned with the idea of secular humanism. He did not adopt any particular school of religion for applying his lyrics to his songs. He attempted to embrace social justice, human motive, moral principles, and philosophical naturalism. He discarded religious dogma, supernaturalism, unscientific belief, pseudoscience, and superstitious belief as the basis of morality on humanism. He advised us not to chase fictitious dreams but to chase after practical words which 1s expressed in his song-_Akaxi Ganga Bisora Nai'. He was a lover of humanism and various tribes, and he could vividly touch people's hearts and comprehend the inner thoughts of different castes. Since there is no such parameter to measure human nature. we must observe such people from various perspectives because we cannot ignore them from the basis of one side's judgment. To some extent, it is seen that such neglected people also become part and parcel of society, which is expressed in his song-'Modarore Fu! Heno,' He wanted to live as a nomad after seeing a lot of tramps hidden from view by enormous skyscrapers. as well as menials in many different countries and homeless people who were once closer to him but were now strangers. As per the expression of the song 'Moi Eli Jajabor,' we should conquer all our desires for a mate1ialistic life and prefer the spiritual life. Modem society still demands his idea of humanism for the progress of the younger generation. Many people continue to struggle with the need for humanism in this world. We have been witnessing the conflict between one country and another: many homeless people, several individuals wandering public gathering places, streets, and adventure places due to starvation, and many females ehduring physical assault by strangers. In most songs, he highlighted social justice and fairness and attempted to accept that people are subject to different conditions due to caste, gender, and religion. Humanism is an essential component of the entire human race, even though it may not be mentioned in constitutions, laws and religious beliefs. Dr. Bhupen Hazarika contributed some important messages in relation to humanism through his songs. So it makes an effmi to draw a connection between his song and humanism in general. He refrained from disclosing his philosophical views on humanism in written form. His humanism can be regarded as a fonn of social equity.