Muslin Weavers of Bengal: A Journey to Preserve a Timeless Tradition

“Some of their muslins might be thought the work of  fairies, or of insects, rather than of men” [1]

In the nineteenth century, British cotton expert Edward Baines praised Dacca Muslin (now Dhaka, Bangladesh) for its exceptional softness and lightweight quality. He admired the intricate weaving techniques of skilled artisans, which made the fabric a symbol of elegance and luxury. Baines's views were echoed by historians and writers, including Venetian explorer Marco Polo and British novelist Jane Austen, who also highlighted the desirability of Dacca muslin.

Many scholars argue that the art of weaving Dacca Muslin was lost after the twentieth century. However, my research examines how muslin-weaving techniques have persisted through adaptation and migration, aiding in the preservation of this centuries-old tradition. It highlights the motivations for migration from Dacca, the resettlement process in Nadia, and how these individuals have successfully revitalised their cultural heritage, contributing to the revival of the famous Jamdani and Tangail saree.

Journey to Survival

Dacca Muslin, once renowned for its quality, began to decline in the late eighteenth century due to heavy taxation, enforced trade bans under British colonial rule, and competition from low-priced, machine-made cotton imported from England. [2]

Dacca’s Muslin weavers frequently left the city in search of better opportunities in western Bengal when conditions forced them to leave Dacca. The economic significance of the Muslin trade in Dacca declined over time, particularly after Murshidabad became the provincial capital in 1704 and later, Calcutta took over as the capital of East Bengal in 1911. [3]

In 1819, the East India Company shut down its factories in Dacca, prompting many jobless weavers and their families to migrate west to rural Bengal. Consequently, Dacca's population, which was 900,000 in the late eighteenth century, dropped to just 69,000 by 1872. [4]

Longing for Traditions

Bandit activity, reduced demand for products, and political factors led many skilled Muslin weavers to relocate to Nadia, West Bengal, and its neighbouring areas. The newly arrived weavers maintain ties with Dhaka, aiding the further migration of weavers to Nadia. [5] As Dacca declined as the cotton hub of India.

Muslin weavers who migrated to Bikrampur and Santipur in West Bengal brought cotton seeds from the Phuti Karpas plant from Dhaka, crucial for weaving Dhaka Muslin, known for its fine texture. Despite adapting their techniques, the thread quality remained inferior, likely due to unfavourable weather, though the product was close to Dacca's quality.

During the 1770 famine in Bengal, 25% of weavers in Santipur died from hunger. [6] Scholars like Hameeda Hossain and Sushil Chaudhury concluded that weavers were reluctant to abandon their craft, often ignoring the British subsistence program, which included risky tasks like breaking stones, which could harm their fingers and their ability to weave, as weaving was embodied knowledge.

Merchants established integrated weaving units within accommodations for newly arrived weavers, which ultimately benefited the merchants at the expense of the weavers. Despite the industry's growth, British authorities offered minimal support when needed, leaving the weaver community to endure poor living conditions even after India's independence, while merchants continued to profit.

The Revival

Despite facing numerous challenges, the weavers remained resolute in their commitment to their craft. [7] This profession, steeped in tradition, had been passed down through their families for generations, embodying not only skilled techniques but also a deep, intangible knowledge of materials and patterns that defined their cultural heritage.

After the partition of India, Nadia became part of West Bengal, India. In the early 1960s, the Indian government recognised the contributions of handloom weavers and took key steps to support them. National and regional banks began offering direct loans to help alleviate financial constraints and promote entrepreneurship within the community. [8] This support led to the formation of cooperative organisations among weavers and helped restore confidence in the handloom sector despite other challenges.

The introduction of Dacca muslin weaving techniques revived Jamdani in the region. By 1977, the demand for Jamdani and traditional Tangail sarees led to significant advancements in the handloom sector, making it a key source of rural employment in West Bengal. [9] Starting in the 1980s, these highly sought- after Muslin variants began to enter markets throughout Europe and Asia. 

Around 2007, Jamdani and Tangail saree weavers in Nadia, West Bengal, saw increased demand and wages as a result of collaboration among their communities, supported by regional governments and financial institutions.

The Dispute over Cultural Heritage and GI

The production of unique handloom goods and shared geographical heritage has complicated the patenting of Tangail Sarees' Geographical Indications (GI), with both Bangladesh and India claiming ownership despite Tangail being in modern-day Bangladesh, and most of the Tangail saree weavers in the west Bengal were the descendants of Tangail saree weavers from Tangail, Bangladesh. This debate includes discussions of the products’ ancestral origins, the well-known family that famously wove them, and various issues related to the weavers cast and their religious backgrounds. [10]

Weavers of West Bengal primarily trace their roots to Dacca and have ancestral ties with many in Bangladesh. Most Muslim weavers can trace their lineage to converted Hindus and intermarriages. It’s crucial for authorities on both sides to ensure that political issues do not overshadow this connection. Both regions deserve support for trade and prosperity, given their shared heritage. While the dispute over Tangail Sarees continues, issues regarding muslin (Jamdani) and geographical indications have been resolved.

Implanting a Cultural Heritage

Efforts to preserve the cultural identity, traditional practices, and family trades of the Dacca muslin weavers began around 1773, coinciding with a significant migration of these artisans. This migration marked a pivotal moment in the region's weaving history. By 2008, these initiatives had made substantial progress, particularly in the Nadia district and surrounding areas, where muslin and Tangail weaving continue to thrive.

This revival highlights the essential role of handloom weaving in economic sustenance and cultural identity. Weaving has been integral to daily life in Bengal for centuries. The resurgence of Jamdani and Tangail sarees in Nadia by descendants of muslin weavers showcases their determination to preserve this invaluable craft for future generations, serving as both a livelihood and a source of pride.

Chy Shahin is a PhD student in the School of History, Philosophy and Digital Humanities.

References

[1] Edward Baines, pp. 55-56

[2] Frank Trentman, p. 65

[3] Sharif Uddin Ahmed, pp. 33-36

[4] Nazia Khanum, p. 7

[5] Debashre Mukherjee, p. 102

[6] Ibid., p. 31

[7] Ibid., p. 205

[8] Subhasis Chakraborty, p. 1218

[9] Ibid., pp. 1219-1220

[10] Intepat

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