Tharundas baul

Baul singers in performance at Santiniketan, India.

Baul (Bengali: বাউল, are a group of mystic minstrels from Bengal. Bauls constitute both a syncretic religious sect and a musical tradition. Bauls are a very heterogeneous group, with many sects, but their membership mainly consists of Vaishnava Hindus and Sufi Muslims.^[1][2] They can often be identified by their distinctive clothes and musical instruments. Not much is known of their origin. Lalon Fakir is regarded as the most important poet-practitioner of the Baul tradition.^[3][4][5] Baul music had a great influence on Rabindranath Tagore's poetry and on his music (Rabindra Sangeet).^[6]

Though Bauls comprise only a small fraction of the Bengali population, their influence on the culture of Bengal is considerable. In 2005, the Baul tradition was included in the list of "Masterpieces of the Oral and Intangible Heritage of Humanity" by UNESCO.^[7]

Etymology[link]

Baul is not just one of the many things unique to Bengal. This wandering music cult has a special place in the history of world music. The word Baul has its etymological origin in the Sanskrit words Vatula (madcap) and used for someone who is possessed or crazy. Bauls are an extension of the Sahajiya philosophy, which has been derived from the Nath tradition.They believe in living the world as a half-sanyasi.^[8]

The origin of the word is Baul is debated. Some modern scholars, like Shashibhusan Das Gupta have suggested that it may be derived either from Sanskrit word vatula, which means "enlightened, lashed by the wind to the point of losing one's sanity, god's madcap, detached from the world, and seeker of truth", or from vyakula, which means "restless, agitated" and both of these derivations are consistent with the modern sense of the word, which denotes the inspired people with an ecstatic eagerness for a spiritual life, where a person can realise his union with the eternal beloved - the Maner Manush (the man of the heart).^[9]

History[link]

The origin of Bauls is not known exactly, but the word "Baul" has appeared in Bengali texts as old as the 15th century. The word is found in the Chaitanya Bhagavata of Vrindavana Dasa Thakura as well as in the Chaitanya Charitamrita of Krishnadasa Kaviraja.^[10] Some scholars maintain that it is not clear when the word took its sectarian significance, as opposed to being a synonym for the word madcap, agitated. The beginning of the Baul movement was attributed to Birbhadra, the son of the Vaishnavite saint Nityananda, or alternatively to the 8th century Persian minstrels called Ba'al. Bauls are a part of the culture of rural Bengal. Whatever their origin, Baul thought has mixed elements of Tantra, Sufi Islam, Vaishnavism and Buddhism. They are thought to have been influenced by the Hindu tantric sect of the Kartabhajas, as well as Tantric Buddhist schools like the Vaishnava-Sahajiya. Some scholars find traces of these thoughts in the ancient practices of Yoga as well as the Charyapadas, which are Buddhist hymns that are the first known example of written Bengali. The Bauls themselves attribute their lack of historical records to their reluctance to leave traces behind. Dr. Jeanne Openshaw writes that the music of the Bauls appears to have been passed down entirely in oral form until the end of the 19th century, when it was first transcribed by outside observers.^[11]

The Bauls were recorded as a major sect as early as mid 18th century.

Regarding the origins of the sect, one recent theory suggests that Bauls are descendants of a branch of Sufism called ba'al. Votaries of this sect of Sufism in Iran, dating back to the 8th-9th centuries, were fond of music and participated in secret devotional practices. They used to roam about the desert singing. Like other Sufis, they also entered the South Asian subcontinent and spread out in various directions. It is also suggested that the term derives from the Sanskrit words vatul (mad, devoid of senses) and vyakul (wild, bewildered) which Bauls are often considered.

Like the ba'al who rejects family life and all ties and roams the desert, singing in search of his beloved, the Baul too wanders about searching for his maner manus (the ideal being). The madness of the Baul may be compared to the frenzy or intoxication of the Sufi diwana. Like the Sufi, the Baul searches for the divine beloved and finds him housed in the human body. Bauls call the beloved sain (lord), murshid (guide), or guru (preceptor), and it is in his search that they go 'mad'.

There are two classes of Bauls: ascetic Bauls who reject family life and Bauls who live with their families. Ascetic Bauls renounce family life and society and survive on alms. They have no fixed dwelling place, but move from one akhda to another. Men wear white lungis and long, white tunics; women wear white saris. They carry a jhola or shoulder bag for alms. They do not beget or rear children. They are treated as jyante mara or outcastes. Women, dedicated to the service of ascetics, are known as sevadasis (seva, service+dasi, maidservant). A male Baul can have one or more sevadasis, who are associated with him in the act of devotion. Until 1976 the district of Kushtia had 252 ascetic Bauls. In 1982-83 the number rose to 905; in 2000, they numbered about 5,000.

Those who choose family life live with their wives, children and relations in a secluded part of a village. They do not mix freely with other members of the community. Unlike ascetic Bauls, their rituals are less strict. In order to become Bauls, they recite some mystic verses and observe certain rituals.^[12]

Concepts and practices[link]

Baul music celebrates celestial love, but does this in very earthy terms, as in declarations of love by the Baul for his bosh-tomi or lifemate. With such a liberal interpretation of love, it is only natural that Baul devotional music transcends religion and some of the most famous baul composers, such as Lalon Fakir, criticized the superficiality of religious divisions:

Everyone asks: "Lalan, what's your religion in this world?"
Lalan answers: "How does religion look?"
I've never laid eyes on it.
Some wear malas [Hindu rosaries] around their necks,
some tasbis [Muslim rosaries], and so people say
they've got different religions.
But do you bear the sign of your religion
when you come or when you go?^[13]

The famous Bengali poet Rabindranath Tagore was greatly influenced and inspired by Bauls. Here is a famous Rabindrasangeet (Tagore song), heavily influenced by Baul theme:

amar paner manush achhe prane
tai here taye shokol khane
Achhe she noyōn-taray, alōk-dharay, tai na haraye--
ogo tai dekhi taye Jethay shethay
taka-i ami je dik-pane

The man of my heart dwells inside me.
Everywhere I look, it is he.
In my every sight, in the sparkle of light
Oh, I can never lose him --
Here, there and everywhere,
Wherever I turn, he is right there!

Their religion is based on an expression of the body (Deho Sadhana), and an expression of the mind (Mana Sadhana). Some of their rituals are kept hidden^{[citation needed]} from outsiders, as they might be thought to be repulsive or hedonistic. Bauls concentrate much of their mystic energies on the four body fluids, on the nine-doors (openings of the body), on prakriti as "nature" or "primal motive force", and on breath Sadhana.

Baul music[link]

This section requires expansion.

Ektara, common accompaniment of Baul Gaan, (Songs of Baul)

The music of the Bauls, Baul Sangeet, is a particular type of folk song. It carries influences of Hindu bhakti movements as well as the suphi, a form of Sufi song exemplified by the songs of Kabir. Their music represents a long heritage of preaching mysticism through songs in Bengal, like Shahebdhoni or Bolahadi sects. Bauls croon from their hearts and pour out their feelings and emotions in their songs. But they never bother to write down their songs. Theirs is essentially an oral tradition, and it is said of Lalan Fakir (1774 -1890), the greatest of all Bauls, that he continued to compose and sing songs for decades without ever stopping to correct them or put them on paper. It was only after his death that people thought of collecting and compiling his rich repertoire.The lyrics of their song intertwine a deep sense of mysticism and an inspired longing for oneness with the divine entity. An important part of their philosophy is “Deha tatta” which means thoughts related to the body rather than the classic spirituality of the mind. In plain terms, they seek the divinity in human beings through their songs and rhymes. Several Metaphysical topics are dwelled upon in a very humble fashion and simple words. They stress upon the fact of remaining unattached and unconsumed by the pleasures of life even while enjoying them. They also do not mean that the body is the focus of everything. To them we are all a gift of divine power and the body is a temple, the music being the path to connect to that power.^[14][15]

Baul Gadgets: Bauls use a number of musical instruments to embellish their compositions. The "ektara" is a one-stringed “plucked drum” drone instrument, and by far the most common instrument used by a Baul singer. It is carved from the epicarp of a gourd, and made of bamboo and goatskin. Other commonly used musical instruments include the dotara, a long-necked fretless lute (while the name literally means “two stringed” it usually has four metal strings) and this multi-stringed instrument made of the wood of a jackfruit or neem tree ; drums like the duggi, a small hand-held earthen drum, and dhol and khol; small cymbals called "khartal" and "manjira", and the bamboo flute. Ghungur and nupurs are anklets with bells that ring melodiously while the person wearing them dances. family played on stage in London for the Rolling Stone’s concerts in 1971, 72 and 78 in Hyde Park in front of thousands.^[16]

Rabindranath Tagore and the Bauls[link]

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The songs of the Bauls and their lifestyle influenced a large swath of Bengali culture, but nowhere did it leave its imprint more powerfully than on the work of Rabindranath Tagore, who talked of Bauls in a number of speeches in Europe in the 1930s. An essay based on these was compiled into his English book The Religion of Man:

The Bauls are an ancient group of wandering minstrels from Bengal, who believe in simplicity in life and love. They are similar to the Buddhists in their belief in a fulfillment which is reached by love's emancipating us from the dominance of self.

Where shall I meet him, the Man of my Heart?
He is lost to me and I seek him wandering from land to land.

I am listless for that moonrise of beauty,

which is to light my life,

which I long to see in the fullness of vision

in gladness of heart. [p.524]

The above is a translation of the famous Baul song by Gagan Harkara: Ami kothai pabo tare, amar moner manush je re. The following extract is a translation of another song:

My longing is to meet you in play of love, my Lover;
But this longing is not only mine, but also yours.
For your lips can have their smile, and your flute

its music, only in your delight in my love;

and therefore you importunate, even as I am.

The poet proudly says: 'Your flute could not have its music of beauty if your delight were not in my love. Your power is great—and there I am not equal to you—but it lies even in me to make you smile and if you and I never meet, then this play of love remains incomplete.'

The great distinguished people of the world do not know that these beggars—deprived of education, honour and wealth—can, in the pride of their souls, look down upon them as the unfortunate ones who are left on the shore for their worldly uses but whose life ever misses the touch of the Lover's arms.

This feeling that man is not a mere casual visitor at the palace-gate of the world, but the invited guest whose presence is needed to give the royal banquet its sole meaning, is not confined to any particular sect in India.

A large tradition in medieval devotional poetry from Rajasthan and other parts of India also bear the same message of unity in celestial and romantic love and that divine love can be fulfilled only through its human beloved.

Tagore's own compositions were powerfully influenced by Baul ideology. His music also bears the stamp of many Baul tunes. Other Bengali poets, such as Kazi Nazrul Islam, have also been influenced by Baul music and its message of non-sectarian devotion through love.

Rabindranath Tagore was greatly influenced and inspired by Bauls. Here is a famous Rabindrasangeet (Tagore song), heavily influenced by Baul theme:

Amar praner manush achhé prané
Tai heri taye sakol khane
Achhe shé nayōntaray, alōk-dharay, tai na haraye--

Ogo tai dekhi taye jethay sethay

Taka-i ami jé dik-pané

The man of my heart dwells inside me.
Everywhere I behold, it's Him!
In my every sight, in the sparkle of light

Oh I can never lose Him --

Here, there and everywhere,

Wherever I turn, right in front is He!

^[17]

Bauls as described by Ramakrishna[link]

From page 513 of the Sri Sri Ramakrishna Kathamrita:

"According to the Sakti cult the siddha is called a koul, and according to the Vedanta, a paramahamsa. The Bauls call him a sai. They say, "No one is greater than a sai." The sai is a man of supreme perfection. He doesn't see any differentiation in the world. He wears a necklace, one half made of cow bones and the other of the sacred tulsi-plant. He calls the Ultimate Truth "Alekh", the "Incomprehensible One". The Vedas call it "Brahman". About the jivas the Bauls say, "They come from Alekh and they go unto Alekh." That is to say, the individual soul has come from the Unmanifest and goes back to the Unmanifest. The Bauls will ask you, "Do you know about the wind?" The "wind" means the great current that one feels in the subtle nerves, Ida, Pingala, and Sushumna, when the Kundalini is awakened. They will ask you further, "In which station are you dwelling?" According to them there are six "stations", corresponding to the six psychic centers of Yoga. If they say that a man dwells in the "fifth station", it means that his mind has climbed to the fifth centre, known as the Visuddha chakra. (To Mahendranath Gupta) At that time he sees the Formless."

Present status[link]

Paban Das Baul at "Nine Lives" concert, 2009.

Bauls are found in the Indian state of West Bengal and the eastern parts of Bihar and Jharkhand and the country of Bangladesh. The Baul movement was at its peak in the 19th and early 20th centuries, but even today one comes across the occasional Baul with his Ektara (one-stringed musical instrument) and begging bowl, singing across the farflung villages of rural Bengal. Travelling in local trains and attending village fairs are good ways to encounter Bauls.

Parvathy Baul

In the village of Jaydev Kenduli, a Mela (fair) is organized in memory of the poet Jayadeva on the occasion of Makar Sankranti in the month of Poush. So many Bauls assemble for the mela that it is also referred to as "Baul Fair".

In the village of Shantiniketan during Poush Mela, a large number of Bauls also come together to enthrall people with their music.

For the last five years a unique show has been organised in Kolkata, called "Baul Fakir Utsav". Bauls from several districts of Bengal as well as Bangladesh come to perform. The 6th Baul fakir Utsav will be held on 8th and 9 January 2011. The Utsav is a continuous 48 hour musical experience.

There are also the Western Bauls in America and Europe under the spiritual direction of Lee Lozowick, a student of Yogi Ramsuratkumar. Their music is quite different (rock /gospel/ blues) but the essence of the spiritual practices of the East is well maintained.^[18]

Notes[link]

Further reading[link]

• Enamul Haq, Muhammad(1975), A history of Sufism in Bangla, Asiatic Society, Dhaka.
• Qureshi, Mahmud Shah(1977), Poems Mystiques Bengalis. Chants Bauls Unesco. Paris.
• Siddiqi, Ashraf(1977), Our Folklore Our Heritage, Dhaka.
• Karim, Anwarul(1980), The Bauls of Bangladesh. Lalon Academy, Kushtia.
• Capwell, Charles(1986), The Music of the Bauls of Bengla. Kent State University Press, USA 1986. ISBN 0-87338-317-6.
• Dimock, Edward C. (1989), The Place of the Hidden Moon: Erotic Mysticism in the Vaisnava-Sahajiya Cult of Bengal, The University of Chicago Press, Chicago. ISBN 0-226-15237-5 ISBN 978-0-226-15237-0
• Bandyopadhyay, Pranab(1989), Bauls of Bengal. Firma KLM Pvt, Ltd., calcutta.
• Mcdaniel, June(1989), The Madness of the Saints. Chicago.
• Sarkar, R. M.(1990), Bauls of Bengal. New Delhi.
• Brahma, Tripti(1990), Lalon : His Melodies. Calcutta.
• Gupta, Samir Das(2000), Songs of Lalon. Sahitya Prakash, Dhaka.
• Karim, Anwarul(2001), Rabindranath O Banglar Baul (in Bengali), Dhaka.
• Capwell, Charles (2011), Sailing on the Sea of Love THE MUSIC OF THE BAULS OF BENGAL, The University of Chicago Press, Chicago. ISBN 978-0-85742-004-6
• Sen, Mimlu (2009), Baulsphere, Random House, ISBN 81-8400-055-3 
• Sen, Mimlu (6 May 2010), The Honey Gatherers, Rider Books, ISBN 978-1-84604-189-1 

References[link]

External links[link]

Wikimedia Commons has media related to: Baul

• Baul Archive Extensive list of Baul/Fakir songs and interviews with over 100 video clips
• Baul at Banglapedia
• PUNKCAST#522 Video of Babukishan Das & Dharma Bums performing in NYC, Aug 16 2004. (RealPlayer)
• Parvathy Baul is a singer, painter and storyteller from West Bengal. Visit : www.parvathybaul.srijan.asia.
• Baul- The Folk Music of Bengal - Arghya Chatterjee: (Internet Archive)

Paban Das Baul
Paban Das Baul at Nine Lives concert, 2009.
Background information
Born	1961 (age 50–51) Mohammedpur, Murshidabad district, West Bengal, India [1]
Genres	Baul music, folk-fusion
Occupations	singer
Instruments	Dugdugi, Ektara
Years active	1970s–present
Labels	Real World Records [2]

Paban Das Baul (born 1961) is a noted baul singer and musician from India, who also plays a dubki, a small tambourine and sometimes an ektara as an accompaniment. He is known for pioneering traditional Baul music on the international music scene and for establishing a genre of folk-fusion music.^[3]

Early life[link]

Born in Mohammedpur, a small village in the Murshidabad district of West Bengal, where his early musical influences were his father, and wandering baul singers.

Career[link]

Mimlu Sen and Paban Das Baul, Baul musicians, at International Asian Movies festival in Vesoul, France

In 1988, Das Baul started collaborating with Sam Mills, a London-born guitarist who had performed with experimental, avant garde group 23 Skiddoo between 1979 and 1982. Their collaboration resulted in the acclaimed album "Real Sugar" (1997), a Peter Gabriel's Real World Records release,^[4] it marked one of the first fusions of Bengali music and Western pop music.^[5] He has also collaborated with the London-based State of Bengal and Susheela Raman. In 2005, the Baul tradition was included in the list of "Masterpieces of the Oral and Intangible Heritage of Humanity" by UNESCO.^[6]

He also performed at the Jaipur Literature Festival ^[7] and the "Nine Lives" Concert, 2009 in London, of William Dalrymple.^[8]

Personal life[link]

He met Mimlu as an concert audience in 1982 in Paris, they later married and lived in Paris for many years. He has taught himself to read, not just Bengali, but Hindi, English and French.

Discography[link]

• Real Sugar (1997) (Real World)
• Inner Knowledge (Womad Select - 1997)
• State of Bengal vs. Paban Das Baul (2004)
• Tana Tani (Push & Pull) (2004)
• Paban Das Baul - Music Of The Honey Gatherers (Riverboat Records)^[9]

Further reading[link]

• Sen, Mimlu (2009). Baulsphere. Random House. ISBN 81-8400-055-3. 
• Sen, Mimlu (2010). The Honey Gatherers: Travels with The Bauls: The Wandering Minstrels of Rural India. Random House. ISBN 1-84604-189-9. 

References[link]

External links[link]

Wikimedia Commons has media related to: Paban Das Baul

• Paban Das Baul at Allmusic
• Paban Das Baul at last.fm
• Paban Das Baul on Myspace
• Template:Paban das baul

Samuel Davis "Sam" Mills, Jr. (June 3, 1959 - April 18, 2005) was an American football linebacker who played twelve seasons in the National Football League for the New Orleans Saints and Carolina Panthers.

Early life[link]

Sam Mills was born in Neptune City, New Jersey. When Sam Mills was growing up in Long Branch, N.J., he loved to tag along with his older brother and play pickup football games with the bigger boys.

High school[link]

Long Branch High School[link]

Mills attended high school at Long Branch High School in Long Branch, New Jersey, and was a standout football player and wrestler. In 1976 and 1977, Mills won District Championships at Long Branch as a wrestler. Long Branch High School honors him to this day by hanging his high school jersey and his NFL jersey in the school gym. Although considered a great athlete in high school, Mill's 5'9" frame didn't interest college scouts.

Playing career[link]

Montclair State University[link]

Mills attended college at Montclair State College (now known as Montclair State University) and made the football squad as a walk-on. As of today, Mills is the all-time leader in career tackles at Montclair State with 501, tackles in a season (142) and tackles in a game (22). Mills played for Montclair State from 1977-1980. He was a three-time NJAC First Team All-Star and was named the New Jersey Collegiate Writers Defensive Player of the Year for three straight seasons (1978–1980).

Philadelphia/Baltimore Stars[link]

Fred Hill, who coached Mills at Montclair State, said that many pro scouts loved his tape, but when they heard he was only 5'9", they lost interest. Just like after high school, Mill's lack of height held him back. After College, his Pop Warner Football coach Thomas Bevacqui Jr. was able to get Mills into the Cleveland Browns Training Camp after meeting with Browns Coach Sam Rutigliano. Bevacqui told Rutigliano that Mills was the best linebacker that he had ever seen play the game. Mills tried out with the Cleveland Browns but was eventually cut after Rutigliano thought he had the skills but lacked the physical size to play in the NFL. He then tried out with the Canadian Football League's Toronto Argonauts but did not make the team.

Mills found a job teaching photography and assisting the football coach at East Orange (N.J.) High School. It was at this time, Mills tried out and made the Philadelphia Stars of the USFL's roster. Mills played for the Stars for three years. During that time (wearing #54), he became known around the league for both his tenacity on the field and his leadership off it. His speed, surprising for a man of his size, earned him the nickname "The Field Mouse." Sam led the Stars to two USFL championships, was named to three All-USFL teams and is a member of the USFL’s All-Time Team.

New Orleans Saints[link]

After the Stars won the 1985 USFL title, their head coach Jim Mora was signed on to coach the New Orleans Saints, and Mills followed his mentor. During his tenure with the Saints, starting in 1986, Mills was an anchor of the defense. He was a member of the vaunted "Dome Patrol," the stellar linebacking corps that led a ferocious Saints defense in the early 1990s. Mills earned four Pro Bowl appearances with the Saints in 1987, 1988, 1991, and 1992. Mills' coach in New Orleans, Jim Mora, who coached 15 seasons in the NFL, called Mills "The best player I ever coached."

Carolina Panthers[link]

Mills became a free agent at the end of the 1994 NFL season, and was signed by the expansion Carolina Panthers. Mills became a veteran leader for the young team, the only player to start every game during the Panthers' first three seasons. An interception in a 1995 season game sealed the Panthers first ever victory in franchise history against the New York Jets. His career rebirth gave him a fifth Pro Bowl appearance in 1996 at the age of 37. After retiring in 1997, Mills stayed with the organization as a linebackers coach.

Sam Mills holds the NFL record for the oldest player to return a fumble for a touchdown (37 years, 174 days).

Mills played 12 seasons in the NFL and recorded 1,319 tackles, 20.5 sacks, 11 interceptions and four touchdowns while starting 173 of 181 games. Mills was named to the NFL All-Pro team three times, in 1991, 1992, and 1996. He was elected to both the Louisiana Sports Hall of Fame (1991) and the Sports Hall of Fame of New Jersey (1993).

After football[link]

After retiring from play, Mills was inducted into the Carolina Panthers Hall of Honor. He became a Defensive Coaching Assistant for the Panthers in 1998, before being promoted to Linebackers coach in 1999. In August 2003, however, Mills was diagnosed with intestinal cancer. Though he was told he had only a few months to live, he underwent chemotherapy and radiation and continued to coach. He was an inspirational force in the Panthers’ post-season run to Super Bowl XXXVIII. His plea to "Keep Pounding" in an emotional speech before the Panthers' victory over the Dallas Cowboys later became the name of a fund to sponsor cancer research programs.^[1] He continued to coach the team during the entire 2004 season, but after battling with cancer for almost 2 years, Mills died at his home in Charlotte, North Carolina on the morning of April 18, 2005. He was 45.

Mills' number 51 was retired by the Panthers at the start of the 2005 NFL season, making it the first number the franchise has retired . Mills was inducted into the College Football Hall of Fame in 2009, with his son Sam Mills III accepting the award on his father's behalf. Sam Mills III currently holds the position of Quality Control - Defense coach for the Carolina Panthers.

The speech inspired Nike, when awarded the contract for NFL jerseys starting in the 2012 NFL season, to feature "Keep Pounding" sewn on the inside collars of Panthers jerseys for the 2012 NFL season, in honour of the elder Mills.^[2]

References[link]

Anusheh Anadil is the lead vocalist of Bangla, one of the leading bands of Bangladesh. In spite of her training as a child in north Indian classical, she never found interest in music, until she discovered the Bauls of Bangladesh. Since Bangla’s beginning in 1998, she has had enormous success, not only as a vocalist, but her bold attitude and casual appearance has also made her into a role model for many young women across Bangladesh. Anusheh’s deep vocals has made her a favourite of many great musicians across the globe. She has worked with legends like Jonas Hellborg (Mahavishnu Orchestra). She was featured in Susheela Raman’s ‘Music for Crocodiles’. Anusheh had recorded a song with the band Indian Ocean, of Delhi, for Abhik Mukhopadhay’s film Bhoomi and worked with Pandit Tanmoy Bose, on a project called Baul and Beyond.

She continues to learn classical under the guidance of her guruma, Kalpana Bhattacharya.

Awards[link]

Anusheh won both, The Musical Journalist’s Award (2006), and Annanya’s Sreshtho 10 Nari (Top 10 woman of Bangladesh) 2007, for raising her voice against religious intolerance through music. For a composite of Anusheh Anadil’s creative achievements in the field of music and craft, and promoting liberal thinking in Bangladesh, she was selected as one of the two recipients of the first Meeto Memorial Award 2009.^[1] Furthermore LINKTV (USA) celebrated new voices of musicians and artistes from the Muslim world by making documentaries on young creative people, amongst them Anusheh.^[2] In 2011 Anusheh won the Daily Pratidin Award for the Best-Title Song in a Soap-Opera for her song in ZEE BANGLA's 'Subarnalata'.^[3]

She has also won the Meeto Memorial Award from Delhi, India, which is given to Young South Asians working for peace, justice and human rights.

References[link]

External links[link]

• http://www.congosq.org/bangla.html
• http://www.banglacommunity.com/showthread.php?p=9345
• http://www.daylife.com/photo/0cWp0Gufbq3HR/Kumi_Naidoo
• http://www.mastradio.com/content/view/4204/2/
• http://www.sehernow.in/bangla.html
• http://www.bangla-theband.com/