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The Emerging Consumer Culture in Bangladesh: Everyday Life and Festivals in Rural Areas

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The Emerging Consumer Culture in Bangladesh: Everyday Life and Festivals in Rural Areas Journal of Social Sciences 6 (3): 488-497, 2010 ISSN 1549-3652 © 2010 Science Publications The Emerging Consumer Culture in Bangladesh: Everyday Life and Festivals in Rural Areas Md. Motaher Hossain Department of Economics and Management, University of Helsinki, P.O. Box 27, 00014, Finland Abstract: Problem statement: Bangladesh, often better known to the outside world as a country of natural calamities, is a poor and low-income country. Bangladesh’s main challenge is to reduce poverty through increasing equitable income. Although Bangladesh has faced many problems since its independence in 1971, its gross domestic product has been growing steadily and the country has achieved much success in social indicators. This article explores the culture of consumption in rural Bangladesh and answers the following question: How is Bangladeshi culture associated with consumption. Approach: This study employed a triangulation of methods: namely semi-structured in- depth qualitative interviews, ethnography and unstructured conversations substantiated by secondary sources and photographs. Results: This study highlighted consumption and other related issues of marriage and dowry, household decision making, division of labor, as well as different festivals such as Eid (for Muslims), the Bengali New Year and Durga puja (for Hindus). Early marriage and dowry are still practiced in rural areas. Women in rural Bangladesh perform most of the household work but men, as in any other patriarchal society, make the major decisions. Conclusion: The government and NGOs should engage in various activities to boost awareness among the rural people. Key words: Cultural consumption, festivals, marriage and dowry, decision-making, division of labor INTRODUCTION fresh ways of viewing popular consumption patterns and debates about multiculturalism. Lury (1996) Bangladesh, once known as ‘Sonar Bangla’ defined material culture as the name of the study of (Golden Bengal), has a long and glorious cultural person-thing relationships where people relate to each heritage. ‘Its long, turbulent history is replete with the other socially through the mediation of things. She also epic saga of invasions and subjugation that resulted in a argued that material and culture are always combined in great deal of cultural fusion and transfusion’ (Shrestha, specific relationships and that ‘consumer culture is a 2002). Bangladesh was ruled by Buddhists and Hindus particular form of material culture that has emerged in for much of its history. From 1202-1757, Bangladesh Euro-American societies during the second half of the was under the rule of the Muslims, who came from twentieth century’ (Lury, 1996). The study of consumer West Asia and broke the long chain of Buddhist and culture is assumed to be the study of ‘texts and Hindu rule (Ahmed, 2004). Following Muslim rule, textuality’, ‘individual choice and consciousness’ and Bangladesh fell under British rule for about two ‘wants and desires’ in the context of social relations, centuries from 1757-1947. Initially called East structures, institutions and systems (Slater, 1999). Pakistan, Bangladesh was a part of Pakistan from 1947- Bourdieu (1987), in his classic work on cultural 1971, the year it achieved its independence. consumption, mentioned ‘distinction’, ‘taste’ for Consequently, the indigenous culture of Bangladesh ‘cultural goods’, ‘cultural capital’ and ‘habitus’. was enriched as ‘each ruling body added elements of its Referring to Bennett et al . (1999); Smith (1994) and culture’ (Shrestha, 2002). Lizardo and Skiles (2008) argued that cultural tastes Culture is very much associated with consumption. develop during one’s early years as a consumer and Dholakia and Firat (1998) argued that ‘the concepts of remain largely stable afterwards. ‘We all consume, but culture of consumption, consumer culture and culture as we all do it differently and certainly we think of it consumption are now moving to the very centre of differently’ (Sassatelli, 2007). Cronin (2002) argued many social discourses’. Considering lifestyles, popular that the commodity ‘transforms social and economic culture and self-representation, Appadurai (1996) relations, embodies and circulates material privilege examined the present era of globalization and provided and inequality and focuses ideals of social change’. 488 J. Social Sci., 6 (3): 488-497, 2010 Gabriel and Lang (1995) advocate that consumption and those who do not have their own land, but work on ‘permeates our social relations, perceptions and others’ land in return for a share of the crops), day images’. Thus, consumption has many faces and is laborers (who work for wages), shopkeepers, studied differently in different disciplines. This study housewives and the chairman of the Union Council explores the cultural aspect of consumption, or cultural (Hossain, 2010b). The interviews lasted for about 1.5- consumption, in rural Bangladesh by studying social 2.5 h. Festivals, such as Eid, Durga puja and the relations and material constructs of life. This is a study Bengali New Year were taken into consideration. about the practices, discourses and institutions which Moreover, some questions were asked in order to elicit characterize consumer culture. information about the interviewee’s spouse and about any unpaid labor in the households; such information MATERIALS AND METHODS would provide an idea of the division of labor in the household. Other questions enquired about the This study used a triangulation of methods: Semi- household’s material possessions and how the items structured in-depth qualitative interviews, ethnography were acquired (e.g., prices, credit arrangements, gifts, and unstructured conversations substantiated by marriage and dowry). This study also involved secondary sources and photographs. Interviews were ethnography: the prolonged observation of the day-to- conducted in a rural Bangladeshi village in 2008. To day lives of the respondents. Observation in meeting compare the pre-independence and post-independence places such as tea stalls and haats (village centers for periods, people of two generations (one born before and buying and selling that operate two or three times a the other born after 1971, the year Bangladesh achieved week) helped to add ‘a depth of understanding that independence) were interviewed. As with Hossain would otherwise have been missing’ (Finnis, 2007). (2010a; 2010b), this study also took into consideration The data were analyzed qualitatively and the findings Thompson (2000) schematic outline interviewer’s guide were supplemented with photographs; wherever for a flexible life-story interview in preparing the possible, the findings were also verified and compared questionnaire and in conducting interviews with the with information from various secondary sources. respondents. This study used an in-depth analysis of the stories (interview) of a few families rather than of a RESULTS AND DISCUSSION large representative sample (Heyman, 1993); a total of 15 men and 7 women were interviewed with a semi- The basic social unit in Bangladesh is the paribar structured questionnaire. Attempts were made in vain to (family), where several members live together in a bari include as many women as possible in the sample in (homestead). A samaj (society) is comprised of the order to maintain a male-female ratio of one. Although members of several baris. Marriage is an important most households are engaged in agriculture, women are event in Bangladeshi societies. No formal caste systems often considered housewives rather than farmers, exist among Muslims and for the Hindus the caste because they do not work in agriculture full-time. system is less rigid than in India. Social class Random sampling was unsuitable for many distinctions are mainly functional, based on economic reasons. Random sampling risked precluding the status and social standing (Shrestha, 2002). Paribar and establishment of close relationships with the kinship are the two main bases of social life in rural respondents by creating the impression that this was an Bangladesh. Rural people live in large extended official government study and that participants had to families, till all the land they own and also raise some be interviewed if their household was chosen as part of livestock. The number of children per couple (husband the sample (Finnis, 2007). In addition, because the and wife) has decreased over time. Respondents have majority of the population works in agriculture, random fewer children than their parents and their parents had sampling would have made it impossible to include fewer children than their grandparents. The total participants from as many professions as possible. fertility rate (the average number of children per Many of the villagers nevertheless declined to woman) declined from 6.3 children in 1971-1975 to 2.7 participate in the interviews due to their heavy children in 2007 (NIPORT., 2007). Thus average workload and for various other reasons (Hossain, household size has decreased from 5.83 persons in 2010a). Respondents were therefore selected 1973-74 to 4.85 persons in 2005 (Bangladesh Bureau of opportunistically from various occupations usually Statistics, 1978; 2007). available in the villages of Bangladesh: such The results of this study are presented and occupations include teachers (primary school, high discussed under the following subheadings: festivals, school and college), farmers (who have their own land marriage and dowry, household decision-making, 489 J. Social
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