Capitalism and superstition capitalize, reflection of the illiterate people (religious traders) that originate from the mainstream of the society, at the time of time, "Lalsalu" In the novel "Lal Salu", the author unveils unlimited sadness, impatience, hypocrisy and falsehood and enhances the new style of life and artism. After creating the story of establishing the life of Bhaganbeshi Majid, and creating stories of struggle and struggle, Syed Waliullah painted a realistic and artistic picture of rural society of East Bengal.
In this novel, he has painted a rural society where people of agro-based, labor-intensive religious society of East Bengal are confused by a hypocritical businessman. Majid is able to plant seeds of religion very easily for establishing its existence in an agrarian state of rural society. Because there is more hat than the grain, weeds are more than religion.
Majid Majid, who struggled with deep life, chose the path of religion business from the basic need of livelihood. We see Mahbubat Nagar village majid enters dramatically. When Taher and Kadar were fishing, they saw Majid standing in front of the idol on the road of Motijanj. Then entered the village and identified a broken grave as the grave of the mosque in front of the mosque, and there came the dream of the people, spreading this false scandal, and taking advantage of the simplicity of the village.
Majid, which makes it possible to spread the lies in a cautious way, in a society which is surrounded by various superstitions.
Failure to make Akkas Miyar's school lively in modern times, failing to make a skillful mosque, the father-in-law of the power to publicize the market in a few minutes and rebuked Dudu Mia by saying "Kalma Jano Mia" strengthened her image through such activities.
In the factory, there was a factory of Majid on the basis of the shrine of the unknown Modasa, which was covered in puri and lalsalu. The simplicity and illiteracy of ordinary people in the factory was like glass mamala. Because of the greater religious sentiments of the rural masses of East Bengal, they have made themselves self-reliant by indulging in temptation. Majid, who came from Garo Hills, transformed itself with time and environment in a new twist to meet his economic and self-reliant selfishness. In spite of not being self-centered towards religion, the issues of villagers have been reflected in the way of Majid by their religion and their exploitation and exploitation.
Majid came to Mahbbat Nagar village from Garo Hills to establish influence in the shadows of religion to straighten the economic backbone to establish his existence. His purpose was successful, money, prestige, power and woman's body were all but one day in the evolution of the time, he was walking on the side of the debris of the crop. That may be the time's selfishness? Majid does not know where he is on the walk? Left behind, Jamilla, Rahima, Khalek Bepari and innocent people of the village. In the end, we can see that natural disasters were not only the result of the crop, but also the psychological changes of Majeed and added new dimensions
Due to deception, business is one of the most endangered businesses in religion business. Whether or not, only the silent mazarata covered in red saluja is not Dhaka, with us our Dhaka intelligence is our intelligence. Some people did not have to take coconut water and bring white / red ribbons. Some people refused to pay attention to candles, money and red clothes. Now think, who is actually the misery? Red salmon?
No, I would say our outlook, our beliefs, our awareness.
Even today, our country has not been released from this business, but this disease has more of us. And in that direction Syed Waliullah's "Lal Salu" is an extraordinary writing.
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