Introduction Wali Mahmud. His full name was Mohammad Waliur Rahman Mahmud. He was born on 1st August, 1972 in Dewan Villa of Matiur Rahman Mahmud Road, Jaldhup Pathon village in Beanibazar Upazilla of Sylhet district, Bangladesh. He started his formal education at Patan Government Primary School. He studied in Lauta High School and appeared at Secondary School Certificate Examination from there. He graduated from Beanibazar Government College under Chittagong University and did his post graduation from Sylhet MC College, he did CELT from Tower Hamlets College, London. He also worked as a sub-editor of the magazine at the Department of Education, OPAL Education Hearts, England. Wali Mahmud was brought up in a family environment where issues from Netaji Subhash Chandra Bose and Khudiram to Bangabandhu and the war of liberation dominated his childhood psychology. His great-grandfather Dewan M. Mansoor Ali was involved with the Indian National Congress (INC) of undivided India and with Awami League politics since its establishment after the partition of India till he breathed his last. His grandfather, Makmad A. Mahmud was the expatriate organizer of the independence movement of India and Bangladesh and his father Matiur Rahman Mahmud was an organiser of the great independence movement. His mother was Mrs. Sufia Akhter Mahmud. Wali Mahmud's maternal grandfather Akaddas Sirajul Islam was a prominent politician taking part in Indian independence movement and Holwell Movement of Netaji Subhash Chandra Basu. Besides, he was a novelist and editor of `Muktabangla’ newspaper during the war of liberation. His maternal grandmother was Mrs. Moyrunnessa Chowdhury. He gave his wisdom and creativity to his contemporary time. He is an enlightened personality built on civility, modesty and courtesy. That is also evident in his poems. He is always engrossed in the renewal of moderate verse in his poems. Wali Mahmud has worked as a representative of individuals and groups in different parts of the society. As a recluse and a man devoted to literature and society, the expansion of his thirst for knowledge and an objective seem to be his field of concentration. His thoughts, consciousness and philosophy of politics are tied in the same thread. Wali Mahmud’s poems have been included in the 2021 collection of poems of 150 famous poets from 38 countries published from Cairo, Egypt. [The Silk Road Anthology: Ancient Egyptians, Modern Poets 2021]. His International Collection of poems published from Clever Fox include The Space, an International Poetry Anthology 2021; Kametsa magazine in Peru; P|O|L is an international literary magazine published in the UK, World Poetry Movement, Arabian Nights, World Poems, The Silk Road Literature Anthology 2022. Darjeeling Magazine India; English Poets Bangladesh USA (Tradition of creating National Anthology); La Fenetre de Paris, Vol-ll (An Anthology of Poets from different countries on La France); Udvas- International monthly Issue 2022; Tripura, India; 145 poets and 45 countries on 6 continents in the Silk Road Anthology: Nano Poems for Africa 2022; MA Anthology France. His poems have found a place in various international collections. In 2004, an interview with poet Wali Mahmud on Sound Radio broadcast from London was aired on Medium Web and FM Band. The interview was done by cultural person Khadija Rahman and on February 7, 2013, Betar Bangla Radio's Medium Web, FM band and online aired a long interview with poet Wali Mahmud on the episode Katha O Kabita (Words and Poetry) broadcast from London. The poet was interviewed by cultural and media personality Shelly Fowzia. Wali Mahmud is immersed in a colourful life. In the hope of opening the context of the poems, he experimented a wide range of subjects such as becoming a recluse, sometimes going for a pilgrimage of love, sometimes in his reckless youth; he has touched the infinite sky of love in various ways. On the other hand, the presence of intense emotions is noticeable in his poems. He constantly underwent experimentations in different measures and his differentiation is a typical feature of his poems. Wali Mahmud’s poetry seems to be his own translation of his feelings, emotions and style. Let his literary pursuits be at a higher level. His published books of verses and research and edited little magazines which include:
Invisibility in theoretical data We sow the seeds of body theory in the tree planting program in the neighborhood of the city. Shame-Sharam water pours around the Jhuri Mati. Talk about relationships. The oblong sunlit rectangle prays to the spiritual soul. The secret of poetry is sheltered in the top-country of Tur hill. Data is the raiyat of imagination sitting on the waves of the ocean. The seed becomes the afternoon seedling and waits for the water around the flower. Bhramara's clan binds pendants in the latika, nulocks in the nose. Prophet Musa fainted, lay down, and cried, seeing a glimpse of mercy. And Kabial, what to write? Tired of driving away the darkness, the sun sleeps in the darkness. I feel the intense burning of feelings in mine, burning in mine. The colors of the daily rainbow are mixed step by step. The end of tireless work does not draw endless commas - invisible niranjan. Oh mind, I sowed the seeds of physical education in the tree planting program in the neighboring town. Reminiscences of the cities of Qutb and Nabanna Fakirali leaves Murshidi's doctrine on the festival of Navanna. The path of the village of Sabujhav is full of high and low tillage. The sparrow in the north corner of the house, when he went out? The Pakh-Pakhalis drew Alpana, sang, and vowed their gratitude. The rest of the impetuous youth is spent - in the garden, pond, field, and unsteady walks. At that time, the water of Kushiara touched the sea due to the abundance of the environment. The lush forest takes over the Jhangkar - in the water and the river. The new year has opened the old, leaving no ugliness in the body. Wake up in cities, towns, and cities. Walked along the path, wrapped in weeds, and said, Goodbye to last year's shadow - Goodbye. On the strings, the breath of the white rose floats, far and wide. Fistful slumber in the village hut. The determinate sentence also disappears; Like a beloved face lost in a tsunami. Beneath the hidden light, let the darkness go away.
We see a kind of crossing over the old ones—why is that? An indomitable interest in creation helps a writer to transcend their elders. How much do you think poetry written in the Western model is enriching Bengali literature? Which model is built from its acceptability? This is justified by the criteria of world—literature. Whether imitation is there or not is a matter of observation. Western or Eastern doesn't matter to me. The point is— to guarantee the use and correctness of his pioneering language. To what extent does the translation of the poem hold the image of the original poem? You have two books—Death of a Sigh and I am The Descendant. Poetry translation is a difficult topic. There are fears of change in the spatial and relative issues of the key components. In many places, I did not mind what it looked like, but it became clear. In contrast to fresh flowers, the proportion of native flowers, e.g. the conservation of speech with words in the form of symbolic names is, in many cases, intriguing. Although this is not a permanent settlement. Nevertheless, when the word is used in graffiti, there may be representatives and misrepresentations. I don't want that… Holding the standard of metaphorical sentences becomes difficult. Anyway, I'll be giving hardly tried, but summery types only.
Death of a sigh Do you know? How beautiful you look Besides the fire of the heart. In how much sorrow you have Fallen in during the lengthy The period in the stream Of inner crying I shall see how much gravity Is in your store, At present I am cursed Informing the inner related Lost words Let `THE LEAST LOVE’ be staged And let the world know The news of `Death of a sigh’ Which is left behind? I am the descendant I shall the fraction of the afterlife To the hands of heirs yet came not The -scattered wealth from the Receive or rent nerve knot. In the cavity of any dangered fossil poetry. By Deeping more, the belief in my nature. In the yard of the pure moment as if the life-touching stic As the last rays of the moon in the departure Never make me divided with the wantings and havings Of thirty years of mine. I keep my tears in my heart, profit, and loss. The complaint of my non-having is fine As a fraction of my troubles. Thus, the coming ways are being diminished From the chapter on remembrance. Am I waiting for anybody, as heir? In the dry future? In the fold of daily ages or centuries, Am I an heir in the necessity of? Living in this universe?
In the poem of heart, we see that there are issues of stains, khatians, etc. Why uses such words? Yes, I was through. When it comes to settlement in our country, these words are prevalent in our society. Descriptions of land—deposits—field Jorip, dag, khatian, class, boundaries, pargana, etc. I wanted to tie in the poem. I'm writing a poem from a manuscript of semi-poetic poems. In Bhasan Pargana The expensive clouds of the sky are cut, the sunlight is leaning At this time, there is a blue roof without poles on the horizon Shashya's uncertain source, true proverb. Distant, wretched people in clear light. Now is the rainy season of the temperate lower region Lift the veil of shame in composition scenes - Sukriti Here too there was a broken mirror, there was oblivion. Basic harmony builds youth; guest Along the way, those people change their homes There is no old middle ground in piety With the contribution in the hands of all, the elder stands. Local demand, constantly moving. Hundred offerings of birthland, fall in the groove Pargana that sinks, floats in the middle of the soil. The expensive clouds of the sky are cut, the sunlight is leaning At this time, there is a blue roof without poles on the horizon Shashya's uncertain source, true proverb. Distant, wretched people in clear light. Now is the rainy season of the temperate lower region Lift the veil of shame in composition scenes - Sukriti Here too there was a broken mirror, there was oblivion. Basic harmony builds youth; by guest Along the way, those people change their homes There is no old middle ground in piety With the contribution in the hands of all, the elder stands. Lokalaya Lokayat Akuti, Nitya Sare. Hundred offerings of Janam Mathi, fall in the groove Pargana that sinks, floats in the middle of the soil.
The Parcha of Antara I tell you of my love You let me hear the words of parting, I tell you the words of my mind The words of stocked demand, Antara. Don’t share any of your property, Let me only some of your attested property of mind. I have occupied the field survey, Forgive me. Let me draw only you Catching your ribbon of happiness.
Which decade is important to you in the post—Rabindra era? I'll talk straight to thirty. This is an important era of Bengali poetry. You know a different genre of poetry in the post-Rabindra decade— we said, I think you agree with me.
The decades that followed... That means up to zero decades? It has not diminished, especially in literature. There have been many versions of prose, and descriptive differential angles. Of course, the poet's critics say that to follow and to continue. Daag 1237 When he returns home in the middle of the night, trampling on the fine cells of the grass, which is a bargain of hardship, the sky gets enlightened with stars. There is no more apprehension in crossing the guilty part of the egg fruit tree of the Girls’ School on foot. As a child, a traveler had to wait for this path. The time spent in the mourning of the nocturnal animals! The dilapidated culvert has been replaced on the way to Off Huknia Road like many things that have changed. Time is the essence of change. Happiness and sorrow come by turns in life. The boy who was directed not to make late hours in a particular season is making so in all seasons the reason for which may be attributable to his emotional engagement with payesh, bread, different types of cakes, swandesh, spicy salt, and others. In the restless days of childhood, there was no mandatory urge to be at home on time yet something unknown resisted. The bargaining block continues to weigh heavily on the paperwork of missing persons. The elements of the building style of the world take a centre stage. The -tenderness of the soil, trees, and shrubs is quite a nature friendly. Maybe that’s how the first man buried in the earth was endorsed by the nature. The body slowly merges and becomes dust. The newly born unknown population walks from time to time. The bones remain the only reminiscences. These belong to an unlucky Wali measuring only one meter and seventy-one centimeters. He prefers to walk in the darkness in search of unseen light.
What do you think about the simulation issue? You can not declare a language to be trademarked. There may be similarities in expression of mind. You may think the same thing. There is nothing to blame. The fault is copying. It doesn't obey the senses. You cannot say that you will only use these words in the Bengali dictionary. This right was reserved by the whole Bangalis. What you can do— let your expression become distinct, same language, same art.
Let's come to another context. Audience in Poetry— whoever says, how do you see? I see the auditory feeling as a merger of emotional instincts. Once it was established, relates to good poetry.
The language of protest and poetry— how do you see it? The class split with him? Absorbed and exploited class. The exploiters bind the law. The exploited are victims. There is no boundary for poets to publish. Protests are the same everywhere. There is only one medium of language. Poetry speaks of the right to be exploited, all over the world. Examples? Consciousness, destruction and so on Moved with compassion for the oppressed people in search of a solution to indulgence, let the words 'I suffer' be written, in every corner of the earth, on the wall of every conscience. In the emptiness of the power behind the fulfillment of human expectations, humanity stands in chains of tears. Ruined antiquities of supposedly prosperous towns bear witness to time. The poignant history of torture has also disappeared from the building. Then the philosophies of the philosopher are compiled and lived. Some are overwhelmed - some die. The immense source of the beauty of a hundred years combined with rule and exploitation melts into the ground in the fine burn of the Magh sun. The linear position of the sentient being, which is not proportion, is proportionality—the classical manifestation of expression. No one has come up with an aggressive doctrine to provide a solution. Yet the unfinished projects of partnership in Saf Kabbalah root are tied up by the imperialists in red ribbons. But how long? The stream of silent protest will one day ignite. That day's procession of light will be broken by the tide of their departure.
Otherwise the political effect... The dominance and subjugation of subjectivity with long periods of authority and subjugation led to the formation of binary opposition from society to society. We and the others' issues were imposed. The imperialist powers have formed a compressor class in the colonial states. And they act as their mediators. What I'm saying ... I'm talking views of oriental. There they distribute their helpful ideas. In this kind of context, your protest, your argument, will naturally be in the writings.
Our society feels far away from the reality of literary workers. Do you agree? Sad, I disagree. People practicing literature have to look at society in different ways. Here is their separation from ordinary people. Literature emerges from society. Every morning, people wake up with dreams, wake up with hope. Everyone tries to make their sound fantastic. Considering the reader's expectations associated with reality. You have to press your key button, as a visual. I do not address the society of those who are only onlookers of Bengali literature. Address to those who are the kith and kin of the literature. There are many things to do in life. Should be a reduction despite reluctance. It has to be accepted. One fine Morning, gratitude will be knocked on your door. Do not take this classification any other way. Many peoples say of the poets nowadays in many ways, like this and that, blah blah... But I'd like to say, leave it, let's redecorate the time for the new generation.
Does the current social situation and world situation play a role in your actions? An author retains his contemporaries. Accountability cannot be overstated those are called a mirror. The author's statement is expressed in his writings about the current world situation and social situation. Then the point of view and the poem become one. To create public opinion in favor of the demands of the time, I can say such a creation is— a literary social work platform. As we all know, life passes by night and day. Now you will see part of the time of day. But you will not see the night, you will not see the light of the society, you will not see the darkness—it’s not fair. Underneath the light is the darkness. This is surrounded by all things authoritative utterances. It may be in verse—prose or essay. Poetry has to show a dream of beautiful life and a peaceful world.
Khadija Rahman took the program with you at the Radio Bangla broadcast on London's Sound Radio in the 21st Century. There you have an explanation of the estuary. Do you remember? Very interesting... Right. The poem in exile, in search of the estuary, is taken from ‘Nirbasane, Nirbachita Droha’ (In exile, selected rebellious zeal). Mohana is meant to refer to the destination. People have a myth. It depends on how much he has achieved. In search of the estuary I am also walking through the water of Pulachhara, looking for the estuary. Bathing the dunes that stream is blind, for the river. From the time of Dadabdikha or more... The growing desire now descends from the knees to the feet. On one side is the century-old Baghmara Jame Masjid, which is undergoing reconstruction. Crops on the other hand are dying. Aman's chest is drenched in sweat by Poushmaiya Kamla. The rambunctious man still does not stop. The depth of the near plane seems to gradually increase. Brother, how far is the estuary? stopped He stopped and saw with such a look as if he was climbing the stairs of Janam's question. A little further ahead, a group of children are playing jalkeli. What did they find? The current has just touched the waist of thought. How many Dravidians will be bought there? It has not yet been accepted as absolute. Water flows from bottom to top. Indriya says - if you want to go to the estuary, you have to become a diver first - otherwise you will die. With the lonely time, I also walk, break the water of Pulachhara, and look for the estuary. The explanation is that there is a water stream across the northern border of our village. We call it locally Pulachara. Although much wider and richer in the sand. The drainage from the neighboring village proves as a sign of separation. What I was saying is, I too broke the water of the walk, looking for the estuary. And advancing the course of man's age with age; how people think they can reach their desired destination. I have transformed this goal into an attraction. As humans age, that can change. It is said that the age is twenty years—the power of desire, age is thirty years old—innovative energy and in forty years—the power of justice is acquired. Thus, variations occur. The busy Baghmara Jame Masjid is busy rebuilding on one side. On the other hand, death of harvest. A man's chest was drenched in the sweat of seasonal labors. The village's centuries-old Jame Masjid stands on the Baghmara block. It is being broken down and—inserted into a new architectural style. On the other hand, the demands of the era arise based on the achievement of the farmer and the contribution of the laborer. That is the demand of society, of change. The impact of that on the moment of life. Frankly, I wanted to draw on the essence of poetry, a life and time portrait. Finally, I would say that you have to be prepared to go to the destination. Otherwise, it is difficult to get there.
What are some of the things that are relevant to your poetry? The pioneering language comprises the concept of thought, the central point of view of the distinctive artistic entity, and the concept of the current period.
The future of Bengali poetry in England— what do you think? This is Billet. Here is the Multicultural Society. Society to honor those who are writing poetry. Whatever is happening, we can expect it to be good. Good poetry is going on in the high street of poetry. I think the poetry practice here sounds good. You know the professional issues with the poems are intertwined. Still, I believe they will probably have a poem in their hands that will transcend its present. Anyway, I'm very optimistic. What kind of commentary is there on the Bangla Newspaper? That means literature... See how many Bengali newspapers have come to this place today. The papers that talk about our community. The context of Bangladesh's papers and London's papers is different. One has to work in the face of difficult realities. Our predecessors have always struggled to be okay. We were able to come to this position because of their sacrifice. Although not relevant to the matter. Yet I say because Give Respect, Get Respect - a popular slogan. Look at the pages; the relationship and editing with the literature are interlinked. On the other hand, the issue of financial and editorial goodwill is associated with the allocation of literature pages. How do you evaluate a little magazine? I think this is extremely helpful in literature. Because the little magazine ones collect writers and writing from the field level. Using the floor, they gave him, a lot of talent came out of them.
Now let's go to the personal context. How many of you brothers and sisters? Six brothers, five sisters. Are you? Second.
Does anyone else come to writing? Didn't come.
Do you have any ambitions? Out of writing? Yes. As a kid, my grandfather used to tell stories about ships. The story of sailing, then I thought I'd be aboard. When he used to tell England's story, I would imagine how it would be if? When he talks about the underground political organization, I thought it would be good to do so. We know that in childhood, humans depend on emotions. Because grandfather Makmode A. Mahmud was a congressional leader of Netaji Subhas Chandra Bose’s Congress. His father Dewan M. Mansoor Ali influenced him to join the Congress. After completing secondary in 1918, he joined the Assistant Dock Engineer post. After touring many countries around the world then he settled in the UK in 1943. He joined the Merchant Navy in World War II with the dream that India would be independent. After Netaji Subhas Bose resigned from Congress, he and his followers joined the Forward Bloc. He was arrested and tortured for forwarding Bloc activity in the UK and lost his job in 1946. He was the organizer of the Great Liberation War of Bangladesh in 1971. His stories of real-life experiences made me a kind of inspiration. Now? Working to create an educated community.
What do you do beyond this identity? I work in IT trade, catering trade, and freelance.
How do you find time in this busy life? Fact is a habit—like these addictions. I have to poetry’s neighbor all my life. And this is to take time out of life. All it takes is an earnest desire and mental and physical exertion.
What do you think of Destination? The issue is wide. With short notes, it might be like this—I have to go too. Right? But non—believers are different. The way we make a lot of arguments, it may seem like Thingy Yes, I'm Walking the Right Way. Do I have to see what is the output of them? Man, think at least once before settling down. You need to select from the roundabout ideology of your destination. From and where you are like to go and which one is best for you.
Occasionally we see many words in the poem, namely, Huknia, Tisari Bill, 1237 polts. Even though the name of a manuscript in your book is all these. Many readers like me may not be familiar with the words. What would you say? Practically one of these uses is silent compromise. Where is my birth, the light, the atmosphere, and the people, there is an obligation? You can easily call this situation a tribal effect. You can't ignore it. Huknia is the name of our locality, Tisari Bil (marshland), you know, it is the name of a marsh in our village and the number 1237 in Dewan Villa (Dewan Mansoor Estate©) is the house plot number. There are many more words that may be less used. Listen Endless labor—day and night, walking along the unknown lane is not known - the method of making the living pyramid. The person who gave you happiness and sorrow may not be alive after the passage of time. There is no one who can say - there is no problem. The seeds of unhappiness grow within happiness, birth after birth. The front door does not close even in unstable infrastructure. Tribesmen have death scars carried on their shoulders. For every soul, there is the path of death. Other people walking in the chest ask for forgiveness—accept forgiveness. The rain bathed in the artistic crafts in a beautiful rhythm in the wilderness. The land is filled with green shade. The watchful eyes that exist in the garden of creation. Lagan at sunrise and sunset. This is like the dawn of the Azan of 1303 touching the chest of Gaur kingdom.
Thank you, Sir, You too.
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