Cultural events are not bereft of economics however incidental it may be. The more widespread a cultural event becomes with the passage of time and greater is the participation by people in its celebration the deeper becomes the penetration of commerce. Cultural practices by their popular appeal lend themselves inevitably into commodification by the market. Whatever the detractors may argue commercialization of culture has a lot to say in its favour. In a market economy a social or cultural event can function at the cost of being a fringe happening without being a part of the mainstream. Deprived of the support of the potent core, the peripheral activities have a stunted growth languishing in atrophy. Without vibrancy and nourishment such celebrations cannot outgrow their original incarnation. This was the case when Pahela Baishakh was mostly a rural affair confined to a modest mela participated by villagers without much fanfare. The village mela was the occasion for exchange of goods with money but those were of little significance adding almost no fillip to the rural economy. In other words, since inception and for many years to come Pahela Baishakh, as a cultural event was a tame event, traditional though it was. Economics played little part in its celebration because of the small scale of activities.
With the urbanization and gentrification the traditional celebration changed. The adoption of Pahela Baishakh by urban population for celebration as a secular event gave it a makeover changing its complexion and character. The celebration of Pahela Baishakh by the middle class in cities, particularly in Dhaka became a part of the nascent Bengali nationalism. It became integral to the discovery and nurturing of Bengali identity and soon Bengalis of all classes and creed embraced its unifying hold. Being secular it united people of all sects within its fold with the message of joy and merriment. It became the most syncretic of all social and cultural events blurring all divisions.
In the beginning economics did not play an important part in the celebration of Pahela Baishakh. Singing songs and staging dance performances did not cost much and were in no need of corporate sponsors. Sale of handicrafts was the only merchandise available and was meant for children on small scale. The supply chain was limited as was the production cycle. The commercial aspects were not exploited by large scale operations of big business houses. But as the scale and popularity of the celebration rose commercialization of many of its aspects gradually took hold. Events of songs and dances increased in number and expanded in duration as well as venues. Seeing the demand for these events corporate sponsors stepped in financing the events while advertising their brand names. Albums of songs brought out on the occasion involved expenses inviting the participation by corporations. Television programmes including drama and songs and dance required advertisers who were mostly producers of known brands.
The most spectacular manifestation of economics of Pahela Baishakh has been in the outreach of the fashion industry embracing it as a special event of great importance. Beginning modestly with men's and women's wear for Pahela Baishakh it has now become a multi-billion taka industry. In terms of volume and turnover the fashion industry catering to Pahela Baishakh is now only second to that of Eidul Fitr. According to an estimate, the sale of pyjama, panjabee and saree with designated colours exceeded 8.0 billion taka this year. This amount accounts for sale of brand items of popular fashion houses. Besides these, there were small fashion shops which also experienced brisk sales. The craze for wearing new year's dress was not confined to Dhaka, it became ubiquitous all over the country. Even small upazilla towns were no exceptions to this colourful spectacles. There is no doubt that the fashion industry has become the greatest beneficiary of the burgeoning celebration of Pahela Baishakh. The owners of the fashion houses are mostly medium entrepreneurs and therefore business engendered by Pahela Baishakh has been shared in an egalitarian manner, giving no scope to monopoly. What is more, it has been a home-grown industry, keeping foreign wares at bay,
Business based on Pahela Baishakh has not brought smiles only to urban sellers and manufacturers. Most of the handicrafts and pottery sold in cities and villages were made by rural craftsmen and craftswomen. Let alone, other items only the sale of shanki, the earthen plate, has earned handsome amount for poor potters, being in high demand by the revellers for taking panta bhat. Shanki has become a symbol of celebration of Pahela Baishakh, and thus salvaged from falling into oblivion.
The traditional cakes and biscuits known as pithas were also on the verge of extinction till Pahela Baishakh resurrected them with great fervour. Now almost all types of pitha are available on the occasion of Pahela Baishakh, packed in handsome plastic boxes. These are consumed by enthusiastic buyers and given as gifts to friends and relatives becoming a prized merchandise. Pithas have not only revived an old tradition of rural Bangladesh, it is now competing with many sweets and cakes for the taste bud of urban people. Prepared mostly by rural women, pithas have ensured a good source of income for them. Pithas are also now being exported, earning foreign exchange. Like the fashion industry the pitha-making enterprise is also confined to the small and medium scale entrepreneurs. The celebration of Pahela Baishakh has not only revived the popularity of pithas, the quintessential means of rural hospitality, it has also ensured regular income for those engaged in their preparation because pithas are no longer a seasonal affair.
Sale of flower in Dhaka and major cities has been in vogue for the past several years. In Pahela Baishakh the sale of flowers goes up exponentially and the trend is continuing. This year the flower vendor fixed a target of selling 600-700 million taka worth of flowers. Who could have thought of this development a few years back? Though middle-men reap the major benefit from flower business, farmers in Jessore and Faridpur share in this bonanza in seasonal sale of flowers.
Jewellery made of clay and wood and glass bangles are in high demand by women and girls participating in the daylong festival. The sellers of these jewellery are mostly rural women or poor urban slum-dwellers. According to a newspaper, clay ornaments were sold this year for as high a price as taka 1,000 per piece. Metal and wooden ornaments did not lag behind. Though ornaments of various materials have been sold in shops, a large number of female venders were seen making brisk business sitting on footpaths at various places in Dhaka. Similar scenes have been seen in towns outside the capital.
Ever since Hilsha fish became a part of taking panta bhat, its price has started going up due to the profit motive of unscrupulous traders. This year the price of Hilsha shot through the roof much to the frustration, even annoyance, of many who looked forward to a family lunch of panta bhat with Hilsha. A medium sized Hilsha was sold between Tk 3,000 to Tk 5,000 in Dhaka markets. It is high time that the fetish of having Hilsha with panta bhat be done away with to rebuff the dishonest traders. But will the nouveau riche rise to the occasion to show indignation and act to boycott?
From eatables to wearables, the Pahela Baishakh market has expanded over the years in scope and variety. Originating from non-descript village melas the celebration of the day has now spread to the capital city and other towns binding them by the same network of events and marketing. The most significant aspect of the economics of Pahela Baishakh is that it is almost wholly homegrown, with products made by Bangladeshi craftsmen and small and medium entrepreneurs. Both rural and urban producers and sellers of various products in demand are the beneficiaries for the celebration of Pahela Baishakh. Big business and corporate bodies have started participating as collaborators but have not yet captured the main business. The products in demand are such that theses will not depend on monopoly capital. If banks help small and medium enterprises and crafts-men with loan on easy terms the economics of Pahela Baishakh will continue to be in their domain. It would be unfortunate if indebtedness force them to disappear or be swallowed by corporate bodies or big business. The beneficiaries of Pahela Baishakh should be all sections of people, whether in terms of enjoyment or income earned. The economics of Pahela Baishakh should neither overwhelm the participatory character of the cultural events nor become the handmaiden of monopoly capital.
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