{"id":67123,"date":"2025-09-04T20:38:29","date_gmt":"2025-09-04T14:38:29","guid":{"rendered":"https:\/\/te.bcgloballtd.com\/?p=67123"},"modified":"2025-09-04T20:49:18","modified_gmt":"2025-09-04T14:49:18","slug":"songs-on-the-edge-of-silence-climate-widows-and-bonobibi-in-the-sundarbans","status":"publish","type":"post","link":"https:\/\/theeditors.net\/?p=67123","title":{"rendered":"Songs on the Edge of Silence: Climate Widows and Bonobibi in the Sundarbans"},"content":{"rendered":"
<\/div>

by Sohan Rahat<\/strong><\/em><\/p>\n

In the courtyard of a modest house by the river Malancha in Shyamnagar, Satkhira, 42-year-old Ponchi Rani, sits with a damp-stained manuscript (verse-manuscript meant to be sung or recited, not merely read) in her lap. Its fragile pages, written in an old and unusual Bangla tone, hold the story of Bonobibi \u2014 the guardian spirit of the world\u2019s largest mangrove forest. Nearly a decade ago, she borrowed the book from her aunt, determined to learn its verses despite the language\u2019s complexity. Since then, year after year, she sat through rituals, repeating the lines until they became her own.<\/p>\n

Ponchi, a torchbearer of the Bonobibi\u2019s puthi recitation and singing, is one of the few in her locality who can still recite its verses. In the past, these rituals drew Hindus and Muslims together, invoking Bonobibi\u2019s protection against storms, crocodiles, and tigers. Now, the voices have dwindled. \u201cOnly a few continue,\u201d she says. \u201cBut I have hope. Someone, someday, will carry it on.\u201d Her words underscore the urgency of preserving the Bonobibi\u2019s puthi tradition before it fades into silence.<\/p>\n

Her hope stands against silence. Across the Sundarbans, home to nearly half a million people on the Bangladesh side, those who once carried these traditions have been pushed into new lives by storms, salinity, and migration. And among the most affected are the climate widows \u2014 women whose husbands never returned from the forest, their loss tied not only to danger in the forest but also to climate change itself. The stark impact of climate change on the Bonobibi tradition is a cause for concern.<\/p>\n

The Origins of a Shared Tradition<\/strong><\/em>
\nThe Bonobibi puthi that Ponchi preserves belongs to a centuries-old tradition known as the Bonobibi Jahuranama. Written in Bangla, threaded with Arabic and Persian words, it emerged on the Bengal frontier in the 18th\u201319th century. The story tells of Bonobibi\u2019s battle with the tiger demon Dokkhin Rai and her rescue of Dukhey, a poor boy offered as sacrifice. It is a myth, but also a moral compass \u2014 teaching humility, fairness, and restraint in a fragile landscape.<\/p>\n

\"\"<\/p>\n

As Pintu Baulia, a local Sundarbans researcher, explains, Bonobibi\u2019s worship once marked the village calendar. She was honoured three times a year \u2014 during Poush Sankranti, Maghi Purnima, and Chaitra Sankranti \u2014 with offerings of rice pudding or sweets, and the Puthi was recited aloud. Jungle dwellers believed her protection essential for survival in the forest.
\nEarlier, week-long fairs grew around these recitations. Today, many have vanished in areas like Bonobibi Tola of Buri Goalini Union. Bonobibi worshiping and Puthing singing didn\u2019t happen in the last 20 years here. In some areas, Pintu says, only a handful of people still take the initiative, and without them, the rituals do not happen.<\/p>\n

A Widow\u2019s Faith<\/strong><\/em><\/p>\n

In Fishermen\u2019s Village in Munshiganj Bazar, Shyamnagar, lives Buli Dasi (35), one of the many widows of the Sundarbans. Shyamnagar is home to the largest number of such widows in Bangladesh \u2014 1,163 women, according to a 2023 report in The Financial Express citing LEDARS (Local Environment Development and Agricultural Research Society). In neighbouring Koyra, Khulna, the number was 750.<\/p>\n

Locally, she is known as a tiger widow, but her story is also that of a climate widow. Rising salinity and declining prey push tigers closer to villages, while storms like Cyclone Aila have destroyed homes, forcing families deeper into risky forest work. Climate change has also altered the Sundarbans\u2019 delicate biodiversity, reducing fish stocks and forest resources near settlements. For the Bonojibi \u2014 forest-dependent people \u2014 and the fishing folk, this means journeys ever deeper into the mangrove or farther out to sea in search of golpata (Nipa palm), honey, shrimp larvae, snails, and fish. These livelihoods, once sustained closer to home, are now scarce in accessible areas. Very often, men never return: they are killed by a tiger or a crocodile, or swept away in storms. Their widows are left behind to mourn \u2014 women like Buli, who turn to the Bonobibi Puthi and its songs as a fragile but vital means of resilience, helping them endure both grief and stigma.<\/p>\n

\"\"<\/p>\n

According to Buli, her husband Arun Mondal, went to collect honey in 2002 and never came back. A tiger dragged him away, leaving her with children to raise alone. Widowhood brought not only grief but also stigma. Relatives turned her away, believing she was unlucky. In the village they called her Shami Kheko \u2014 \u201chusband eater\u201d \u2014 as if she herself were to blame for her husband\u2019s death. She survived by doing housework in others\u2019 homes, often insulted or shunned. With no support from brothers or in-laws, she rebuilt her life on her own.<\/p>\n

Even now, before she enters the mangrove to hunt for crabs or fishing in the jungle canals, Buli prays aloud: \u201cMother Bonobibi, I have come to your jungle. Protect me, keep me safe.\u201d The words steadied her steps as much as they once did for her husband.<\/p>\n

\"\"<\/p>\n

Her faith in Bonobibi is entwined with the songs Ponchi struggles to preserve. Rituals give her strength, but she has watched them falter. Hiring singers can cost several thousand taka; in good years, the songs are sung, in hard years, silence replaces them. For Buli, the songs are not abstract heritage \u2014 they are survival, a rhythm that allows her to endure poverty and stigma.<\/p>\n

Hafezur\u2019s Choice<\/strong><\/em>
\nNot far from Buli\u2019s home lives Hafezur (30), whose father was also killed by a tiger. Once, his Family depended on fishing, but he abandoned the profession after his father\u2019s death. Today, he pulls a rickshaw in Shyamnagar bazar.<\/p>\n

\u201cI could not continue what my father did,\u201d he explains. \u201cThe forest is too dangerous now, and there is no life in it.\u201d<\/p>\n

\"\"<\/p>\n

Hafezur\u2019s story is part of a broader trend. A survey conducted in Shyamnagar\u2019s unions of Gabura, Padmapukur, and Burigoalini in 2023, published in PLOS ONE as \u201cImpact of Salinity: A Case Study in Saline Affected Satkhira District\u201d, found that 62.7% of households had changed their main work due to salinity, with many switching two or three times in a single decade. The most common fallback was day labour and rickshaw pulling. The same study recorded that 11.3% of families had migrated to urban areas to survive. Another study in Satkhira district same year, published on ResearchGate as \u201cClimate Change-induced Salinity Intrusion and Livelihood Nexus: A Study in Southwest Satkhira District of Bangladesh\u201d, showed that 27% of households were forced to change their livelihoods because of salinity intrusion.<\/p>\n

For Hafezur, the choice was not between heritage and convenience, but between survival and ruin. And with every step away from fishing or honey collection, the songs tied to those livelihoods fall further into silence.<\/p>\n

Vanishing Beyond Bonobibi<\/strong><\/em><\/p>\n

The erosion of Bonobibi\u2019s traditions is part of a broader unravelling. Other cultural practices are fading too: the songs of Manik Pir, the devotional Padabali, even Barsha Mangal, the monsoon-welcoming songs. Within just a few years, Pintu says, entire portions of the Bonobibi recitation \u2014 such as the Dukhey jatra \u2014 have nearly disappeared.<\/p>\n

\"\"<\/p>\n

Cyclones and salinity have disrupted village life. Forest restrictions limit access for fishing and honey collection. Rice paddies have been converted to shrimp ponds, forcing people into rickshaw pulling or brick kilns. Livelihoods have shifted; rituals no longer fit the new economy. The elders who know the songs are dwindling, and the young are not stepping in.
\nAs Annu Jalais, author of Forest of Tigers, has shown, the Sundarbans is not only an ecological frontier but also a frontier of memory \u2014 where each shift in livelihood erases a cultural practice tied to survival.<\/p>\n

Dr. Moeen Jalal Chowdhury, an anthropologist and Assistant Professor at BRAC University, sees Bonobibi\u2019s tradition as a moral structure as much as folklore. It embodies protection, communal identity, and directives for living. It is a living connection between people and their environment.<\/p>\n

Climate change, he explains, threatens that connection. Migration and disrupted livelihoods scatter those who carried the songs. Knowledge is forgotten. Policy, meanwhile, counts houses lost but not stories silenced. Cyclone shelters are built, but the indigenous codes that guided coexistence with nature are neglected, Added Dr. Moeen.<\/p>\n

UN Women\u2019s Feminist Climate Justice framework highlights this very gap: when policies measure only economic damage, they erase the unpaid cultural labour of women who preserve rituals, stories, and songs. In the Sundarbans, these women are often widows \u2014 doubly marginalised by gender and loss.<\/p>\n

A Generation Drifting<\/strong><\/em>
\nAmong the youth, the disconnect is already clear. Shahin Alom (21), A young climate activist, grew up in Patakhali, where his elders prayed to Bonobibi before entering the forest. Among his peers, few know the songs at all.<\/p>\n

\"\"<\/p>\n

He sees climate change at the root of this drift. As forests degrade and fish dwindle, people leave traditional jobs. Disasters make homes unlivable. Migration scatters families, and rituals are not passed down.
\nFor Shahin, this is the essence of non-economic loss. \u201cSome losses can be measured in money,\u201d he says. \u201cBut the loss of culture cannot. Once it is gone, no money can bring it back.\u201d
\nHe believes traditions must be retold in new ways \u2014 through books, documentaries, and storytelling that can reach his generation. He calls on the government and NGOs to document them, and for cultural ministries to recognise their value. \u201cLosing culture means losing identity,\u201d he warns.<\/p>\n

The Silence That Remains<\/strong><\/em>
\nEven now, Ponchi leans over the fading pages of her puthi, reciting lines that once carried through crowded courtyards. Sometimes she forgets a verse, then picks it up again, holding on the best she can.<\/p>\n

In Munshiganj\u2019s Fishermen\u2019s Village, Buli still whispers Bonobibi\u2019s name before stepping into the forest. For her, the prayer is both shield and companion \u2014 the only certainty left after loss.
\nAnd in Shyamnagar bazar, Hafezur pulls his rickshaw through the heat, his father\u2019s profession left behind.<\/p>\n

\"\"<\/p>\n

Around them, the gatherings are smaller, the fairs shorter, the songs thinner. What was once a chorus across villages is now carried by a handful of voices, scattered like the people themselves after storms and tides.<\/p>\n

The forest still waits at the edge of every life here, as dangerous and necessary as it has always been. What is less certain are the songs that guided people into it, and the memories that gave them strength.<\/p>\n

This content was developed and produced under an arrangement with Internews\u2019 Earth Journalism Network.<\/em><\/strong><\/p>\n

(Sohan is a Bangladeshi freelance visual journalist and environmental storyteller based in Dhaka. He works at the intersection of photography, filmmaking and journalism to document stories of climate injustice, cultural loss, and displacement across Bangladesh. With a focus on the Sundarbans region, his work often amplifies the voices of Indigenous and marginalized communities affected by rising seas, cyclones, and ecological degradation.)<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

by Sohan Rahat In the courtyard of a modest house by the river Malancha in Shyamnagar, Satkhira, 42-year-old Ponchi Rani, sits with a damp-stained manuscript (verse-manuscript meant to be sung or recited, not merely read) in her lap. Its fragile pages, written in an old and unusual Bangla tone, hold the story of Bonobibi \u2014 […]<\/p>\n","protected":false},"author":7,"featured_media":67134,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6876,75,84,4,141],"tags":[18976,18979,18978,18975,18977],"location":[],"class_list":["post-67123","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-english","category-national","category-environment","category-satkhira","category-spot-light","tag-bonobibi","tag-climate-widows","tag-edge-of-silence","tag-songs","tag-sundarbans"],"yoast_head":"\nSongs on the Edge of Silence: Climate Widows and Bonobibi in the Sundarbans | The Editors<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/theeditors.net\/?p=67123\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Songs on the Edge of Silence: Climate Widows and Bonobibi in the Sundarbans | The Editors\" \/>\n<meta property=\"og:description\" content=\"by Sohan Rahat In the courtyard of a modest house by the river Malancha in Shyamnagar, Satkhira, 42-year-old Ponchi Rani, sits with a damp-stained manuscript (verse-manuscript meant to be sung or recited, not merely read) in her lap. 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