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Kallol Kumar Roy

Professor Dr. Shaktipada Kumar

English

15 July 2025

Bishahari Pala and the Marginalization of Language:

A Perspective of Rajbanshi Identity

Abstract

This dissertation seeks to analyse the causes and effects of the marginalization of language,

particularly in the context of Rajbanshi language and Rajbanshi cultural practices. It aims at

finding out the factors which are at the root of the devaluation of Rajbanshi language with

special reference to Bishahari Pala, one of the most popular forms of performing arts among

Rajbanshi people.

An Overview of the Marginalization of Language.

Apparently, it is the word “plurality” that best describes God's creation and with this

plurality come thousands of different languages and dialects to existence. These languages

provide the essential communicative elements for human societies to function. There is no doubt

that language is at the centre of our understanding of the world and of human societies.

Therefore, language is an integral part of human identity and human social existence. All over

the world Languages shape culture, traditions and ways of life.

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The worldwide diversity of language is a beneficial problem, for it provides humanity the

ability to hold a wide-ranging cultural diversity together while posing the difficulty of

comprehensive differences. In their distinctive existence, languages and their dialects bear

essential linguistic and cultural differences. But the problem is taken to a more complex state

when these differences are made to become the roots of conflict. When two cultures come across,

they clash before they either become complementary to each other or engage in a long term

conflict highlighting their differences. So do their languages. In this process, some of the

languages get pushed so hard to the periphery of cultural significance that it leaves its people in

an identity crisis. This is what can be generally understood as the Marginalization of language.

In other words, Marginalization of language is the devaluation of language in the presence of

cultural conflicts.

The marginalization of language is one of the most interesting cultural phenomenons, for

it thrives more in the marginalized’s acceptance of a ‘supposed inferiority’, than in the

dominant’s hegemonizing self-proclaimation of a cultural superiority. So in the process of

devaluation; marginalisation itself begins at the very point when the to-be-marginalized already

begins to think that they have already lost value. This is a cultural process where the users of

the dominant language(native as well as non-native speakers) acquire the ability to make use of

the “linguistic capital”, which helps them in acquiring a supposedly higher social position.
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An Analysis of the Marginalization of the Rajbanshi Language.

Bishahari Pala, or Bishahari Gaan, or Mansar Gaan, is one of the most popular forms of

performing arts among Rajbanshi people. The performance, which deals with the mythological

story of Behula-Lakhindar, is an integral part of the mythology regarding devi Mansa. With

music, dance and dramatic acts, it presents a unique experience of delving into the world of

mythologies and folklores. The complex and intriguing structure presents several different

narratives that are so interwoven into the performance that every time performed, it appears with

a new cultural and social vitality.

The structure of the whole performance can be mainly divided into two different narrative

arcs— one is the central narrative, which is the mythological narrative of Behula and Lakhindar,

and the other, a supporting narrative, which is shaped in the context of the time and societal

issues during which the act is performed. Naturally, the mythological arc of performance is what

is treated as important and the supporting, or secondary narrative, which is played by a character

called Dowari, serves as mere comic relief. And it is to be remembered that the performers do

not merely mimic what is written in the mythological scriptures. They are always taking the

advantage of linguistic fluidity in presenting the legend with their own voices and perspectives.

Most of the act is performed in the 'Standard' Bengali language, except for the Dowari's

part, which, in spontaneously local Rajbanshi language presents a taste of comedy in the

otherwise serious arc of tragedy. It is like the linguistic “parole” within the “langue” of the

mythological story. The performance is created by bringing acts of both these narratives together

within a coherent structure.

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Now the problem is that everything that is understood as important, as serious, like the

mythology part, is performed in the “standard” bengali language, while all the trivial and

comedic things, that the performers and the audience both know won't be remembered for long,

are on performed in the Rajbanshi language. It is safe enough to argue that it denotes the fact that

an act of performance, that is mostly performed for the Rajbanshi audience and by the Rajbanshi

artists, treats the Rajbanshi language as less important and less significant. Interestingly, this

treatment is both the cause and effect of the devaluation of Rajbanshi as a language.

The most important question here is that, if they can perform the supporting narrative in

their own language, why not the central narrative too? Well, the most possible answer is the

"supposed inferiority” that comes as a result of Marginalization. And in the politics of language,

the feeling of inferiority is more self-induced than imposed. It is like the act of “mimicry” in the

colonial context, where the non-dominant subjects try to imitate the dominant way in order to

achieve a higher position in the hierarchy of power. And its evidence can be found everyday,

everywhere. For one, on various occasions two Rajbanshi people talk in Rajbanshi while they are

in their linguistically secure spaces— at their homes, at their villages, at their local gatherings;

but when they find themselves in linguistic insecurities— at towns, at colleges, at workplaces,

and at their own community meetings too, those very people start talking to themselves in the

"standard" language. The problem here is not the language, but the "supposed inferiority" that

succeeds in finding its place all the way down to the human psyche. As a result, one who intends

to be heard seriously, goes on to use the dominant language, here the standard Bengali language.

In this process, the devaluation reinforces the “supposed inferiority” and in turn, the

“supposed inferiority” further reinforces the marginalization. Such is the case with many
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languages including Rajbanshi. The Rajbanshi folk have already started to develop a sense of

inferiority of their language, which, they are made to believe, is less significant for geopolitical

reasons.

CONCLUSION

In conclusion, it is the active psychological effort of the marginalized that itself has the

power to subvert the dominant-marginalized relations and break the hierarchy of power and

cultural dominance.
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Works Cited

Bourdieu, Pierre. Language and Symbolic Power. 199.

Bhabha, Homi K. “Of Mimicry and Man: The Ambivalence of Colonial Discourse”, The

Location of Culture, Routeldge, 1994.

Eco, Umberto. Semiotics and the Philosophy of Language. 1984.