Malaysia & Bengali Doctors 1907-2012 a Personal Perspective

By Dr. P. R. Sengupta

The past century has been an exciting era for the Bengalis in Malaysia attempting to preserve our identity and cultural heritage. However with the dilution of the community the radar for the coming years is misty. In the course of our efforts to uphold our identity and provide services to the public and be counted, we have not lost sight of our primary professional responsibility as doctors. Many have contributed towards the advancement of the profession by actively participating in research as well as providing financial grants.
It is an opportune time to write this book. Our identity might be totally lost in the next 100 years except for the imposing edifice of Bengal House in Port Dickson, Negri Sembilan to bear testimony to the once thriving, vibrant proud Bengali community. The publication would be collecting dust and cobwebs and would be useful only to historians possibly excavating into our possible extinct past. Since commencing this book, two very prominent senior members have passed away, and it is most unfortunate that they have not seen this humble effort. We live in a global world transcending geographical boundaries and preservation of the last vestiges of our heritage should be the responsibility of each and every one of us. The objectives of undertaking this Herculean task which hopefully have been fulfilled were an attempt to:
Compile a list of Bengali doctors since their first arrival more than 100 years ago in what was then Malaya together with the subsequent 2nd & 3rd generation doctors born here. Some names might have been left out inadvertently for which sincere apologies are extended while a handful had not responded to repeated efforts to contact them or their next of kin.
Explore the reasons for their migration. Many who were from the same district of East Bengal as Rai Bahadur Dr Sarojininath Bardhans and were related to him through his marriages were probably influenced by his success. Some arrived to avoid political persecutions. Global conditions such as World Wars I &II and the Great Depression of the 1930s obviously played an important part in the decision making process. The Post World War II years witnessed the return of local doctors whose studies were interrupted and a couple had harrowing experiences to narrate. Some contract doctors were also recruited directly by private local clinics.
Highlight the decades of the 50&60s which could be rightly considered as the golden era for the Bengali doctors. There were insufficient numbers of local graduates to fill the posts as most of the Chinese doctors went into the vast lucrative private sector while very few Malays had taken up Medicine.
Although a large number had applied from Bengal, only about 35-40 doctors including a few with post graduate qualifications were recruited. Some climbed up the ranks and became senior administrative officers, appointed not on the basis of availability but because of their capability and proven track records. In the1960s, the Medical Faculty of University of Malaya was established in Kuala Lumpur and some Calcutta graduates with post graduate qualifications from the United Kingdom were offered key posts to help jump start certain disciplines. This was an excellent testimony of the academic standards of Calcutta University graduates.
These two decades also witnessed the successes of the 2nd generation Bengalis with a couple completing their post graduate medical studies in double-quick time. The first Malaysian Radiologist to start Angiographic studies and to be awarded a neuro-vascular fellowship in Sweden in 1968/69 was a Bengali. In view of the limited number of super scale posts, many however were given glorified titles of State Physicians or Surgeons despite being only Clinical Specialists!
Reiterate the contributions of Bengali doctors towards the Malayanisation of the medical and health services in the two states of Sabah & Sarawak in early 1970s. The efforts of Dr. Rabindranath Roy in unifying

• Language: English
• Publisher: Xlibris AU
• Release date: Mar 23, 2013
• ISBN: 9781479757671

Dr. P. R. Sengupta

Datu Dr.P.R. Sengupta, a second generation Bengali from Negeri Sembilan, Malaysia is a retired General Surgeon and Professor of Surgery, University Malaysia Sarawak (UNIMAS) He had his schooling in St. Paul’s Institution, Seremban and completed the Intemediate Science Course at the Presidency College, Calcutta which was one of the oldest and most prestigious in India. He graduated from Calcutta Medical College with MBBS degree in1959 Dr. Sengupta was the first Surgical Registrar under Dato’ Dr. M. Balasegaram, none other than “From Small-Town Boy to World Class Surgeon” and he took over from the last expatriate surgeon in Sarawak, Borneo in1970. He is a Fellow of the Royal College of Surgeons of England, the American and the International Colleges of Surgeons and a Fellow of the Academy of Medicine of Malaysia. Dr. P.R. Sengupta was a member of the Malaysian Medical Council for two decades and later a panel member of the Medical Council and the National Accreditation Board. He was also the first President of the Malaysian Medical Association from East Malaysia 1981/82 and was active in several voluntary organizations.

Book preview

Chapter 1

Brief Introduction to Bengal

Bengal in the north-east of India is one of the states that was partitioned by the British before they left in 1947. The eastern portion became East Pakistan while the western half which came to be known as West Bengal, became part of India. After the war of 1971 East Pakistan became Bangladesh and its people are known as Bangladeshis. This book deals with Bengalis who had come to Malaysia from undivided Bengal as well as those from West Bengal and India after the partition in1947 and their descendents. Dhaka and Calcutta are the capitals of the two respective halves of East and West Bengal.

The two geographical neighbours share many traditions. Religion plays a vital part of the culture. Bengal is literarily the cultural centre of India and the culture of West Bengal with its rich heritage is an Indian culture which has its roots in Bengali literature, music, fine arts, dance and cinema. Rabindranath Tagore, its famous son, requires no introduction. Bengal also takes great pride being the birthplace of Indian Nationalism, modern literature and artistic thoughts. Many of its sons were active in the fight for freedom from the British. The influence of of Netali Subhas Chandra Bose reverbrated even in this part of the world.

One cannot do justice to this book without delving into the glorious past of Bengal as the doctors began arriving in Singapore and Malaya in the first decade of the 20th century preferring to be identified proudly as hailing from the Eastern or Western half of the province. There seemed to be a continuous light hearted banter and exchanges between the residents of the two halves of the province each taunting the other on regional, colloquial and dialect pronunciations, culture of each half with its own unique and individual culinary traditions, famous silk sarees from Dacca & Murshidabad and not forgetting Rabindra Sangeet (Tagore’s songs). Such friendly rivalry even extended between residents originating from different districts of the same half of the state.

Tagore’s songs added a new dimension to the musical concept in India in general. It is interesting to note in passing, that one of the prerequisites to be selected as a bride in an arranged marriage in days gone by was whether the young lady could render a Rabindra Sangeet (Tagore’s song)! Such was the popularity of his songs and the emphasis to uphold and enhance the culture and traditions of the Bengalis. Music and songs are considered the lifeline of Bengali heritage.

It is mind boggling that the Punjabis were referred to as Bengalis in Malaysia in a couple of occasions not so long ago. It is therefore imperative to differentiate and distinguish at the very outset this mistaken notion as the whole purpose of this publication is to throw light only on Bengali doctors. Punjabis are from the Punjab although many labelled them in this country as ‘Bangalis’. Stories which one used to hear from young were that the misinterpretation and confusion possibly came about by the fact that in the late 19th & early 20th century, people from Punjab (and other states from the north) would travel by train to board the ship at Calcutta, the port for the Far East and therefore be mistaken to be Bengalis. Also, after a long sea voyage many passengers would sport an unshaven face and identifying and distinguishing one from the other could be confusing. A third explanation was that as Punjabis placed a bangle on their wrist, they were identified as ‘Bangalis’ (alluding to the bangles). Yet another reason put forward is that as they were recruited by the East India Company, which had its Head Quarters in Bengal and therefore thought to be natives of that province.

Map_of_India.jpg

MAP OF INDIA

(Courtesy: mapsofindia.com)

Chapter 2

Attributes of a Bengali: Patriotism, Religious Beliefs and Cultural Heritage

A bold step is taken to characterize a Bengali in general, fully aware that this may not go down well with some and hence subject me to a hailstorm of criticism. The main purpose is to present our image to the public at large through our beliefs, sentiments, strengths and shortcomings and how these enabled us to adjust ourselves and be accepted in a totally foreign environment.

The Patriotic Bengali

The Bengalis are highly patriotic and passionate and conscious of their rich heritage. Many a discussion invariably ends up with the achievements of the two Bengali Nobel Laureates Rabindra Nath Tagore in 1913 and Amartya Sen in 1999 together with Satyajit Roy’s contribution to Bengali cinema of the 1950s. A Bengali must live in Kolkata to really understand and experience its life and soul. Soon after India attained Independence from the British, the main topic of serious intellectual discussion/debates (‘adda’) among college students would be politics which spilled over from the hallowed college corridors to the famous India Coffee Houses many of which were strategically located adjacent to colleges. During this time demonstration of patriotism was at its height and seemed to increase by the day and anyone not speaking the mother tongue was considered unpatriotic. All subjects in school were taught in the mother tongue except English.

‘There is a Chinese saying ‘a country without patriotism is a country without soul.’ True patriotism was difficult to extinguish. It was a matter of time before the pent up feelings erupted and were spewed especially with the onset of World War II. They were inspired by the Swadeshi (Freedom) movement spearheaded by the charismatic Netaji Subhas Chandra Bose (an Alumni of Presidency College) who assumed command of the (Indian National Army) INA in 1943.

Established political parties in India were being strengthened and newer ones formed. The atmosphere in some of these places of discussion filled with the smoke of ‘bidis’ (type of home made cigarettes with a special variety of dried leaves) was pugnacious and not for the fainthearted. It was a frightening spectacle for a greenhorn like me from rural Malaya to see trams and buses being torched in the streets of cosmopolitan Calcutta. Strikes (‘hartals’ as they were referred to in Bengali) were never in the Malayan lexicon and during the first fortnight itself I was pulled up by the scruff of the neck as I attempted to enter the precincts of the college during one of those ‘hartals’.

My admission to the prestigious Calcutta Presidency College five years after India achieved Independence was by sheer coincidence as I was to be admitted to St. Xavier’s but a seat in the Hostel was not available. The latter was the choice of foreign students because of its experience in the teaching of Alternative English for the Intermediate Examinations. Never for a moment did I regret my admission into the Presidency for it was the premier institution in the country and it gave me an insight into the political thinking of the times. I was given the opportunity to meet with many who would be the future leaders. It could be considered the birthplace of all political parties and many of the elite have gone through its portals. Degrees in Philosophy and Political Science were not uncommon goals of budding politicians in the country which had obtained Independence just a few years earlier.

It is with nostalgia that one reminisces being a boarder in the famous Eden Hindu Hostel for students of Presidency College. I was fortunate to witness a commemorative plaque being mounted at the entrance of the hostel by the President of India in 1953 which read ‘here lived Dr. Rajendra Prasad in 1905’ and it is still there.

Many Bengalis in Malaya answered the clarion call during World War II to join the Indian National Army (INA) or Azad Hind Fouj and its sister organization the Azad Hind Dal. At least one member from many families volunteered to serve in the frontiers in Burma (Myanmar) and also donated generously in the form of cash or in kind or both. The Indian Independence League formed during the war years had its Headquarters shifted from Bangkok to Singapore in 1943 and the stewardship passed over from Rash Behari Bose to Netaji. Dr. D.K. Majumder of Seremban played a pivotal role as he had direct contact with Netaji. Youths joined the respective youth sections (Balak & Balika Sena) to demonstrate their patriotism. Some of them who became doctors in later life were Prabir Sengupta, Madhuri Majumder and Anjali Sengupta and all three by coincidence were from Calcutta Medical College.

In Malaya a closely knit Bengali society was taking shape facilitated and encouraged by the fact that many of the arrivals were from adjacent districts of East Bengal. This cohesion was most noticeable during times of adversity such as the Japanese Invasion. As time passed by, many of the first generation returned to Bengal to marry. Some were more conservative and decided to call it quits and return for good. They felt that their children would lose the Bengali ‘identity’ if they settled here.

Some who were in remote areas especially in the estates had a second establishment for the education of their offspring in nearby bigger towns. The parents were fully aware that the potent pill for their children to progress and succeed in life, advance their prospects and raise their living standards was through the medium of education. It was to instil in them that the student culture was to prioritize studying as their main preoccupation. Education was considered the catalyst to climb up the social ladder and it would have been a worthwhile investment.

It is ironic that despite politics being in their blood, only a handful of Bengalis delved in serious Malaysian politics, probably mindful of the fact that grass root support would be lacking in ethnic based parties. The couple who attained reasonable success went through the National Union of Plantation Workers (NUPW) and International Labour Organisation (ILO).

The Religious Bengali

Religion as mentioned plays a vital part of the Bengali culture. If one were to glance at the Bengali calendar one would not fail to observe the number of religious festivals depicted in a year. Strong religious beliefs, faith and sentiments are instilled early in life and a Bengali’s day does not start until the sacred rituals are followed and prayers chanted. Unfortunately superstition tends to override and obscure true faith at times.

Due to the absence of Bengali priests, thecommunity patronizes the Hindu temples where the priests are either from South India or Sri Lanka. ISKCON (International Society for Krishna Consciousness) has established several places of worship in the country while Lakshmi Narain Temple is well known in Kuala Lumpur. It is only during the celebrations of the major Pujas such as the ‘Durga’, Kali and Lakshmi that the services of priests from Kolkata are sought. Previously due to logistic and financial constraints local Bengali Brahmins conducted such Pujas. The first Puja was held in Seremban in 1925 with no small contribution from the organizer the late Dr P.N. Sen. The first marriage ceremony adhering to strictly traditional Bengali customs was conducted in 1955, with even the fragile headgears made of pith (mukut) being brought from Calcutta, carefully placed on the lap and caressed lest any chinks and cracks should appear which could be interpreted as a bad omen.

Kali Puja (Deepavali)

It is probably the religious beliefs and faith, the experience of living as extended families back in Bengal that facilitated the social bonding that enabled them to take a quick decision to contribute a half month’s emoluments to the purchase of a property in Seremban before the war. The land was said to be initially earmarked for a hostel for Bengali children. This property was subsequently exchanged for the present land in Port Dickson (PD) in the 1950s. The Bengal House is a major milestone marking the culmination of several years of sacrifices and heart breaks to a successful fruition. It has become the venue for the annual pilgrimage for more than half a century. The main structure has been rebuilt and the annexes have been undergoing continuous though piecemeal face lifts. This was possible through the untiring efforts of successive committees to solicit funds from members, the government and the general public irrespective of their ethnicity. Prior to this acquisition, Deepavali was celebrated in Port Dickson in private rented premises along the Coast Road. The Alan Loke Bungalow was one such site.

Any discussion regarding Bengali gatherings in PD, will be incomplete if due credit and recognition is not given to the selfless sacrifices of the late Mr. Benoy Bhusan Sengupta of Port Dickson and the late Mr. Pulin Behari Paul. Mr. B.B. Sengupta was a local resident. He acted as the liaison officer responsible for the smooth running of the functions. Mr. P.B. Paul’s presence in the kitchen over the years assured everyone a great gastronomic experience.

Planning for the 3-4 day gatherings would go on throughout the year and would be the dominant topic of discussion even in small gatherings. The decision to congregate for Deepavali rather than for Durga Puja which is to worship Godess Durga was not difficult to arrive at as Deepavali Celebration was of shorter duration and is a public holiday almost through out Malaysia (except Sarawak). On the other hand, Durga Puja was a 5-6 day affair without official holidays. The venue for Durga Puja since 1978 has been the Klang Valley, Selangor where most Bengalis reside.

Durga Puja (Navaratri)

The celebrations for Durga Puja by Bengalis is for six days The idols are intricately crafted, lavishly painted, decorated and worshipped each day including Mahalaya in contrast to the nine day ceremonies by the people from the South. In Bengal school and college vacations are planned to coincide with this Puja to ensure maximum participation. It takes a carnival atmosphere and has become commercialized with competitions for the display of the most attractive and decorative architectural designs in making the Pandals. The use of clay and various types of paints in making the different idols has become an environmental concern as on the tenth day the idols are immersed in rivers which become polluted with chemicals. Newer and environmental friendly idols are encouraged but the prohibiting factor is the high production cost.

Recently in the local context on the first evening of Durga Puja a traditional food fare is held when home made delicacies are sold and the proceeds, after deducting nominal administrative costs, given entirely to the participating ladies. This is one way of encouraging greater participation by the community. Live music, dramas, dances and other cultural presentations are usually held on subsequent evenings to retain and enhance its rich customs and traditions.

In the 1940s, Bijoya Doshomi (the tenth day—the day of Immersion ceremony) was a grand occasion especially for the children as open houses would be held and visits would be made to tickle their taste buds with the exotic sweets, savories and curries. The children would be dressed in their newest attire. Some time in the 1950s this practice was abandoned and the gathering took place at a pre-determined venue on an annual rotational basis so that all could meet together at one location and exchange greetings.

The Superstitious Bengali

Bengalis by nature are thought to be a superstitious lot—look at the number of rings and talisman, amulets and charms one adorns on his/her fingers and arms. One would not hesitate to consult the nearest fortune teller for the most trivial of reasons. Probably their weakness in belief in superstitions is fanned by the strong sentiments among the locals in charms, black magic and ghosts.

The Respectful Bengali

Another important tradition handed down is the great respect that the Bengalis have for the elders whether they were blood relatives or not. All elders are referred to as maternal or paternal uncles and aunts, while contemporaries of the same generation are addressed as elder brothers/sisters (Dada/Didi). In passing, many who had arrived in the early part of the 20th century were trying to free themselves from the shackles of the caste system which was widely prevalent even in Bengal and deeply entrenched in India but it did raise its ugly head here though occasionally. In the early 1950s as a student in Calcutta I was intrigued to note seats reserved for ‘Ladies only" in the public transport system: this was a double edged sword: it could be interpreted as respect for the women folk and on the other, as exposing our very conservative nature. Needless to say occasionally this privilege was abused.

The Humble and Polite Bengali

A characteristic of the Bengalis whether its due to outright humility, respect, our conservative nature or a subtle hint of inferiority complex and subservience is when addressing someone of a higher position or rank to use ‘Sir’! Or is it a legacy of the British Rule in India? It is uncommon to hear someone be called by his first name.

The Bengali of the Future

The biggest gift, in my opinion, that we have inherited from our ancestors is the preservation and use of surnames to identify ourselves as Bengalis and to trace our roots.

In my efforts to trace the whereabouts of Dr. Dipendu Sarbadhikary, I stumbled on an article written by one Dr Dipak Sarbadhikary where he traced the Sarbadhikary lineage over 1000 years. This has been only possible as we carry our surnames!The custodians and we do not envy them, on whom the responsibility of the Bengalis has fallen, must put on their thinking caps as how best to preserve and perpetuate the use of the Bengali language and maintain our traditional heritage.’Peering into the future requires something of a mental leap’. The primary responsibility, without any iota of doubt, is in the hands of the parents and in each