Hippolytus would not have been the cause of Phaedra’s love and tragedy, if she had an independent volition of her own.
Hippolytus is the story of the love of a married woman for a man, who cannot requite the love. He is a celibate, wedded to the cult of the chastity.
Aphrodite’s dispensation
We cannot call Euripides’ Hippolytus as tragedy of love of a woman. Phaedra, the heroine does not fall in love with Hippolytus as an active agent. She is made to fall in love with Hippolytus .It is Aphrodite’s dispensation. Phaedra is a tool in the grip of Aphrodite. She loves her Husband, she loves her children.
Limits of moderation
The tragedy is the outcome of several errors.
Hippolytus’ celibacy may be permissible, but why should he be so proud and self-conceited about his virtue? Even if he is so devoted to Artemis , why should he antagonize Aphrodite? Why should he be so callous to her? Why should he make a fetish his celibacy and chastity? He is fanatical and extremely cruel. He has crossed the limits of moderation.
The tragedy in passion
Hippolytus’ death has been planned by Aphrodite, for he says it in her prologue.
Phaedra is Aphrodite’s tool and implicating Hippolytus is the creation of her brain. Her revengefulness , her haughtiness are her own. She could have been a little more composed. For a while she has lost womanly dignity and decency. The Nurse’s role is somehow fool and foolishness brings about a tragedy.
Theseus is indiscreet. His indiscretion hastens the tragedy.
Phaedra is revengeful .A little tolerance could have saved the situation.
আমার সম্পর্কে
- Tithe Farhana
- Dhaka, Dhaka Division, Bangladesh
- I would like to write and share feelings with visible world . Also like to travel and communicate with people.
শনিবার, ৭ আগস্ট, ২০১০
বৃহস্পতিবার, ৫ আগস্ট, ২০১০
Khasi: Patron of Betel Leaf Cultivation
The Khasi is a Mongolite ethnic group and descended to the Khasia hills and Jaintia hills from Cherapunji and Shilong regions. They migrated to Bangladesh from Assam where they came about five hundred years ago, most probably from Tibet. According to the census of 1991, the total number of Khasias in Bangladesh was 12,300, but the Bangladesh Khasi Society claims the number to be around 30,000.
In the mid-sixteenth century there were twenty-five separate Khasi chiefdoms along with the separate kingdom of Jaintia. Before the arrival of the British, from the thirteenth to the eighteenth centuries, the Jaintia dominated a large number of kingdoms. At the beginning of the sixteenth century Jaintia rule was extended to Sylhet and this marked the beginning of Brahman influence on the Jaintia. By 1860, the British had invaded the entire Jaintia Hills region and imposed taxes on it as a part of British India. The Khasi states had limited cultural relations before the arrival of the British, characterized in large part by internal warfare between villages and states. The incorporation of the markets at Sylhet into the British colonial economy in 1765 marked the beginning of Khasi subjugation. In 1837 the construction of a road through Nongkhaw State linking Calcutta to the Brahmaputra Valley led to the eventual termination of Khasi-British hostilities, and by 1862 treaties between the British and all of the Khasi states were signed. This showed a significant amount of cultural change like an increase in wealth, decline of traditional culture, rise in educational standards, and frequent intermarriage. The Khasi now have their own state, Meghalaya, in which they predominate.
The Khasi religion is very old but it has evolved over time. Traditional customs and superstitious beliefs form the core of their religion. The influence of Hinduism, Christianity, and Islam is very evident. The changes that have taken place in the Khasi community are most evident in their religious practices. Christian missionaries began to preach Christianity among Khasias about one and a half a century ago. At present, more than 80% of the Khasias are Christians. Almost every punji has its own church, where they perform their Sunday prayer and spend some time in discussing about the punjis. Christian priests often adjudicate in disputes arising in the punjis. Khasias were originally monotheists, who believe that the God first created the universe and then a man and a woman. Subsequently, the God created gods and goddesses for the purpose of controlling various aspects of the universe. They also believe in the existence of the god of a village. Moreover, they believe in the existence of evil spirits and adore nature and animals. They perform numerous rituals. They do not have any religious scripture. Recently, some Khasias have been converted to Islam. Conversion to Christianity brought about tremendous changes in the socio-economic structure of their lives. Christian Khasias are mostly Protestants and Catholic Khasias are rarely found. They, however, continue to maintain their age-old customs and traditions. There are some exceptions as well. They burn the body of the dead and bury the remains. The priest recites at the funeral: "Good bye, good bye, You will chew betel leaf in the kingdom of God
The Khasi speak a Mon-Khmer Language (belonging to the Austro-Asiatic Family). Khasi is believed to form a link between related languages in central India and the Mon-Khmer languages of Southeast Asia. While dialectal variation may be noted within different Villages, the major Khasi dialects are Khasi, Jaintia, Lyngngam, and War. There is a distinct similarity between the Khasi language and the Mon Khmer-Palaung dialects prevailing in Burma and Indo-China. The earliest written literary reference to the Khasis is to be found in Sankardeva`s Assamese paraphrase of Bhagavata Purana composed around A.D. 1500.
Racially, the Khasis are very similar to the Indo-Chinese tribes but are by no means pure Mongoloid. At some early period they must have intermarried with another race predominantly the Austric race. Intermarriage with people of Aryan descent is a recent phenomenon. Generally, they are descendants of Mon-Khmer speakers who migrated from Yunnan to Meghalaya, and thus they are of East Asian origin. The skin color of most Khasi varies from light brown to light yellow. They have high nasal bridges and aquiline noses. Their looks ranges from those of typical East Asians to Central Asians or even Persians are not uncommon.
Marriage is a purely civil contract. Males are between the ages of 18 and 35 when they marry, while women’s ages range from 13 to 18. Although parentally arranged marriages do occur, this does not appear to be the preferred form. Young men and women are permitted considerable freedom in the choice of mates and in premarital Sexual relations. According to Khasi laws, a woman cannot be forced into marriage, she owns the children and properties. A woman may end a marriage at her will with no objection from her husband.
Although the youngest daughter is the custodian of the family property, she can make no decision regarding property and other major issues without the consent of her maternal uncles. When the mother has no daughters, the inheritance goes to her sister`s youngest daughter. If the sister has no daughters, then the mother’s sisters and their female kin receive the inheritance. Men are prohibited from inheriting real property. All property acquired by a man before marriage belongs to his mother. Property acquired by him after marriage belongs to his wife and children. In his wife’s house the man is `U Kpa uba lah ba iai` (a father who is able and steadfast).
The Jymphong is the traditional Khasi dress worn by the males of the tribe. It is a longish sleeveless coat without collar, fastened by thongs in front. Nowadays, the Khasis have adopted the western dress. On ceremonial occasions, they appear in `Jymphong` and dhoti with an ornamental waist-band.
The Khasi traditional female dress is extremely elaborate with several pieces of cloth, giving the body a cylindrical shape. On ceremonial occasions, they wear a crown of silver or gold on the head. A spike or peak is fixed to the back of the crown, corresponding to the feathers worn by the men folk.
Khasia tribes have traditionally grown betel leaf plants on naturally occurring trees. Deforestation is a serious problem in Bangladesh, whereas the Khasia people living within forests are protecting trees for their livelihood, including selling betel leaf, collecting fuel wood and consuming and selling fruits from support trees. It is a profitable yet sustainable forest production system, maintaining soil fertility, stable production and optimal family size, and has created employment opportunities for the people living within and outside the forests. It has enhanced the supply of socially required betel leaf to the local markets, contributed to price stability, and generated some export revenue. Under the circumstances of population pressure, poverty and scarcity of land resources in Bangladesh, it is critical that land be intensively utilized for sustainable development. The government policy of rehabilitation of Khasia people and conservation of biodiversity has improved land-use efficiency. Khasia people have been gaining a legal right to use the Forest Department’s land peacefully.
Employment opportunities have been generated. Their income has increased substantially both growing betel leaf on farm and homestead land as from earning daily labour wages from the Forest Department for production and protection of reserved forests. The farming system has been enhancing the supply of socially required betel leaf to the local markets and contributing to the price stability. The Khasia people have emerged as a dynamic social group. As well as providing social security and economic benefits to the Khasia tribes, betel leaf forest farming is a sustainable hill-farming system, contributing to replenishment of the forest reserves of Moulvibazar district, protection of timber plantations, and protection and conservation of biodiversity of the surrounding reserved forests. Economic benefits can be increased and ecological stability maintained by improving the existing management system through government initiatives, such as providing funds for research and policy intervention into betel leaf diseases, marketing of betel leaf, integration of suitable high-value tree species, and benefit sharing. This approach of hill farming has potential to be applied to other regions of Bangladesh, where shifting cultivation is a serious threat to environment and livelihoods.
In the mid-sixteenth century there were twenty-five separate Khasi chiefdoms along with the separate kingdom of Jaintia. Before the arrival of the British, from the thirteenth to the eighteenth centuries, the Jaintia dominated a large number of kingdoms. At the beginning of the sixteenth century Jaintia rule was extended to Sylhet and this marked the beginning of Brahman influence on the Jaintia. By 1860, the British had invaded the entire Jaintia Hills region and imposed taxes on it as a part of British India. The Khasi states had limited cultural relations before the arrival of the British, characterized in large part by internal warfare between villages and states. The incorporation of the markets at Sylhet into the British colonial economy in 1765 marked the beginning of Khasi subjugation. In 1837 the construction of a road through Nongkhaw State linking Calcutta to the Brahmaputra Valley led to the eventual termination of Khasi-British hostilities, and by 1862 treaties between the British and all of the Khasi states were signed. This showed a significant amount of cultural change like an increase in wealth, decline of traditional culture, rise in educational standards, and frequent intermarriage. The Khasi now have their own state, Meghalaya, in which they predominate.
The Khasi religion is very old but it has evolved over time. Traditional customs and superstitious beliefs form the core of their religion. The influence of Hinduism, Christianity, and Islam is very evident. The changes that have taken place in the Khasi community are most evident in their religious practices. Christian missionaries began to preach Christianity among Khasias about one and a half a century ago. At present, more than 80% of the Khasias are Christians. Almost every punji has its own church, where they perform their Sunday prayer and spend some time in discussing about the punjis. Christian priests often adjudicate in disputes arising in the punjis. Khasias were originally monotheists, who believe that the God first created the universe and then a man and a woman. Subsequently, the God created gods and goddesses for the purpose of controlling various aspects of the universe. They also believe in the existence of the god of a village. Moreover, they believe in the existence of evil spirits and adore nature and animals. They perform numerous rituals. They do not have any religious scripture. Recently, some Khasias have been converted to Islam. Conversion to Christianity brought about tremendous changes in the socio-economic structure of their lives. Christian Khasias are mostly Protestants and Catholic Khasias are rarely found. They, however, continue to maintain their age-old customs and traditions. There are some exceptions as well. They burn the body of the dead and bury the remains. The priest recites at the funeral: "Good bye, good bye, You will chew betel leaf in the kingdom of God
The Khasi speak a Mon-Khmer Language (belonging to the Austro-Asiatic Family). Khasi is believed to form a link between related languages in central India and the Mon-Khmer languages of Southeast Asia. While dialectal variation may be noted within different Villages, the major Khasi dialects are Khasi, Jaintia, Lyngngam, and War. There is a distinct similarity between the Khasi language and the Mon Khmer-Palaung dialects prevailing in Burma and Indo-China. The earliest written literary reference to the Khasis is to be found in Sankardeva`s Assamese paraphrase of Bhagavata Purana composed around A.D. 1500.
Racially, the Khasis are very similar to the Indo-Chinese tribes but are by no means pure Mongoloid. At some early period they must have intermarried with another race predominantly the Austric race. Intermarriage with people of Aryan descent is a recent phenomenon. Generally, they are descendants of Mon-Khmer speakers who migrated from Yunnan to Meghalaya, and thus they are of East Asian origin. The skin color of most Khasi varies from light brown to light yellow. They have high nasal bridges and aquiline noses. Their looks ranges from those of typical East Asians to Central Asians or even Persians are not uncommon.
Marriage is a purely civil contract. Males are between the ages of 18 and 35 when they marry, while women’s ages range from 13 to 18. Although parentally arranged marriages do occur, this does not appear to be the preferred form. Young men and women are permitted considerable freedom in the choice of mates and in premarital Sexual relations. According to Khasi laws, a woman cannot be forced into marriage, she owns the children and properties. A woman may end a marriage at her will with no objection from her husband.
Although the youngest daughter is the custodian of the family property, she can make no decision regarding property and other major issues without the consent of her maternal uncles. When the mother has no daughters, the inheritance goes to her sister`s youngest daughter. If the sister has no daughters, then the mother’s sisters and their female kin receive the inheritance. Men are prohibited from inheriting real property. All property acquired by a man before marriage belongs to his mother. Property acquired by him after marriage belongs to his wife and children. In his wife’s house the man is `U Kpa uba lah ba iai` (a father who is able and steadfast).
The Jymphong is the traditional Khasi dress worn by the males of the tribe. It is a longish sleeveless coat without collar, fastened by thongs in front. Nowadays, the Khasis have adopted the western dress. On ceremonial occasions, they appear in `Jymphong` and dhoti with an ornamental waist-band.
The Khasi traditional female dress is extremely elaborate with several pieces of cloth, giving the body a cylindrical shape. On ceremonial occasions, they wear a crown of silver or gold on the head. A spike or peak is fixed to the back of the crown, corresponding to the feathers worn by the men folk.
Khasia tribes have traditionally grown betel leaf plants on naturally occurring trees. Deforestation is a serious problem in Bangladesh, whereas the Khasia people living within forests are protecting trees for their livelihood, including selling betel leaf, collecting fuel wood and consuming and selling fruits from support trees. It is a profitable yet sustainable forest production system, maintaining soil fertility, stable production and optimal family size, and has created employment opportunities for the people living within and outside the forests. It has enhanced the supply of socially required betel leaf to the local markets, contributed to price stability, and generated some export revenue. Under the circumstances of population pressure, poverty and scarcity of land resources in Bangladesh, it is critical that land be intensively utilized for sustainable development. The government policy of rehabilitation of Khasia people and conservation of biodiversity has improved land-use efficiency. Khasia people have been gaining a legal right to use the Forest Department’s land peacefully.
Employment opportunities have been generated. Their income has increased substantially both growing betel leaf on farm and homestead land as from earning daily labour wages from the Forest Department for production and protection of reserved forests. The farming system has been enhancing the supply of socially required betel leaf to the local markets and contributing to the price stability. The Khasia people have emerged as a dynamic social group. As well as providing social security and economic benefits to the Khasia tribes, betel leaf forest farming is a sustainable hill-farming system, contributing to replenishment of the forest reserves of Moulvibazar district, protection of timber plantations, and protection and conservation of biodiversity of the surrounding reserved forests. Economic benefits can be increased and ecological stability maintained by improving the existing management system through government initiatives, such as providing funds for research and policy intervention into betel leaf diseases, marketing of betel leaf, integration of suitable high-value tree species, and benefit sharing. This approach of hill farming has potential to be applied to other regions of Bangladesh, where shifting cultivation is a serious threat to environment and livelihoods.
BY REZWAN
01. How to improve customer’s perception about Robi: Though it’s a comprehensive issue, customer’s perception depends on so many factors, such as quality network, consistent marketing policy, confidence of the channel partners and so on, nevertheless, we can do something within our jurisdiction, that is providing quality customer service. If we can show professional gesture, give value to every customer’s requirement / need with utmost sincerity (unfortunately we have some shortage in this area) it will definitely add value to our image. I would like to echo with Nazmul Bhai’s suggestion that we have to be FOCUSED on our strength (main products & features favorable than competitors).
Additionally, we can increase our outdoor activities after complying our main duties, such as, sponsoring local events, arranging some programs with local educational institutes ( such as debate competition, social awareness program) again focusing the youth. Thus we can improve customer’s perception.
02. About Customer feedback/ requirements: “Speed= Success” I could lend this idea from our former COO and I firmly believe it. If we could meet our customer’s requirements / queries / feedback speedily, it will definitely return a good result, and also related with the Perception.
03. How to increase new customers as well as revenue of this area : It is again an aggregate issue. We have a few scopes to increase revenue from Sheba Point, though have a scope if we can Focus our strength & can show professionalism while serving customers. My other ideas are mostly related with the answer to point 01.
04. New idea generation about product or others and how it execute : Now a days products & VAS should be market driven. Unfortunately we are one step behind from our competitors, they are rapidly introducing new products & services to catch the market, and so, we will have to cope with it
Additionally, we can increase our outdoor activities after complying our main duties, such as, sponsoring local events, arranging some programs with local educational institutes ( such as debate competition, social awareness program) again focusing the youth. Thus we can improve customer’s perception.
02. About Customer feedback/ requirements: “Speed= Success” I could lend this idea from our former COO and I firmly believe it. If we could meet our customer’s requirements / queries / feedback speedily, it will definitely return a good result, and also related with the Perception.
03. How to increase new customers as well as revenue of this area : It is again an aggregate issue. We have a few scopes to increase revenue from Sheba Point, though have a scope if we can Focus our strength & can show professionalism while serving customers. My other ideas are mostly related with the answer to point 01.
04. New idea generation about product or others and how it execute : Now a days products & VAS should be market driven. Unfortunately we are one step behind from our competitors, they are rapidly introducing new products & services to catch the market, and so, we will have to cope with it
সোমবার, ২ আগস্ট, ২০১০
Business with Development: Chevron’s Corporate Social Responsibility
Business with Development: Chevron’s Corporate Social Responsibility
Corporate Social Responsibility or CSR is the most talking terminology in recent times among corporate world, commercial community and capitalistic industry, and its practices are being integrated into national and international business practices and hence it is becoming one of the determining factors for market access. According to United Nations Industrial Development Organization, CSR is generally understood as being economic, environmental and social imperatives (Triple-Bottom-Line-Approach), while at the same time address the expectation of shareholders and stakeholders. The world business council for sustainable development in its publication “MAKING GOOD BUSINESS SENSE” by Lord Holme and Richard Watts defined CSR “is the continuing commitment by business to behave ethically and contribute to economic development while improving the quality of life of the work force and their families as well as of the local community and society at large.”
Traditionally in the USA, CSR has been regarded as humanitarian model. Companies make profits, fulfilling their duty to pay taxes. Then they donate a certain share of the profits to charitable causes. The European model is much more structured and sophisticated, focusing on function the core business in a socially responsible way. Economists and CSR experts have emphasized on practicing the European Model for sustaining development and better CSR programme.
The concept of CSR derived from ensuring improving corporate governance , labor rights , work place safety, fair treatment of workers, community development and environment management , but also for industrialization and assurance for the global market access. Some corporate houses and multinational companies are pioneering the practice of CSR by performing various programmes for community development, environment safety and ensuring good governance.
Chevron Bangladesh a large foreign IOC working in Bangladesh is engaged in exploration and extraction of natural gas from different blocks of Bangladesh and playing a vital role to stringent the energy sufficiency of the country. Business with development is a primary determination of Chevron Bangladesh, ensuring energy products to sustainable development and community development are core strategy of its business policy. Basically it’s basis is to built on principles, which distinguishing from other corporate houses, CSR of Chevron Bangladesh has been intermingled in strategic business policy that weighing up good governance, labor rights , environment safety , participating local community in development activities and consumer rights. CSR at Chevron Bangladesh is the application of the Chevron Bangladesh way across environmental, social and governance. It implements CSR priorities through existing management system, process and policies as part of commitment to operate responsibly and ethically.
Business within exploration and production
Chevron Bangladesh has wide-ranging oil and gas exploration and production business network around the world. Its worldwide net oil-equivalent averaged 2.7 million barrels per day in 2009 which is 7 percent higher than in 2008. The offshore regions of West Africa and the U.S gulf México, the gulf of Thailand and offshore northwest Australia were spotlights for exploration in 2009 .While Asia- pacific’s leading capital holder and producer among international oil companies. Chevron is putting in a portfolio of energy resources to congregate emergent energy demand in the region. Similarly its operation is applying in Africa and Latin America .In Europe; it has adaptable operations and exploration interests in the western region of the Shetland basin, the Norwegian Barents and Greenland.
Chevron Bangladesh has been performing a vital role in production and exploration of gas and mitigating energy crisis Partnership and cooperation with Petrobangla and GTCL.
Environment Safety and ecological balance
Chevron Bangladesh has been taking initiatives to protect environment & biodiversity, thus the company engaged with International Union for Conservation of Nature (IUCN) Bangladesh to form and lead a biodiversity Monitoring team to guide and supervise Chevron Bangladesh’s field activities. While Lawachara national park is situated very close to Chevron Bangladesh’s Moulavi Bazar Gas Field which is environmentally very sensitive, to protect its potential damage of conservation of trees and lives, it has given utmost priority in protecting the area, per the recommendations of the Environmental Impact Assessment and the requirement of the environmental clearance letter issued by the Department of Environment. The monitoring team recorded a total of 55 wildlife species comprising 3 amphibians, 4 reptiles, 42 birds, and 7 mammal species, specially recording 3,28,272 and 51 individuals respectively. However, at pre and post biodiversity monitoring, a total of 185 species were traced out comprising 10 species of amphibians, 17 reptiles, 148 birds and 12 species of mammalians. On the other hand, the post –project survey recorded a total of 153 species of wild fauna comprising 9 species of amphibians ,11 reptiles, 122 birds and 11 species of mammalians. Another significant achievement was that had been ensured living existences ,such as Hoolock Gibbon , Capped Langu , Pig-tailed macaque, rhesus Macauqe, Orange –bellied Himalayan squirrel, Hoary –bellied squirrel , Emerald Dove , Asian Barred Owlet ,etc.
Deforestation is another major problem for environmental insecurity that has been directly devastating ecological and geological balance. Chevron Bangladesh consequently, has been taking initiatives to tree plantation program. From 2005 Chevron Bangladesh started tree plantation program in Jalalabad plant. A total of nearly 120,000 saplings have peen planted surrounding areas of plant. In 2009, 3,000 saplings have been planted around the road leading from Chevron Bangladesh Sylhet office to Jalalabad gas plant. Approximately, 5000 saplings at Moulavibazar gas field and 4,000 saplings at Bibiyana field have been planted in 2009.
Steve Wilson, President of Chevron Bangladesh expressed pleasing speeches on this successful story “Chevron operations around the world peacefully co-exist with all varieties of ecosystem. If I took at the recent 3D seismic survey which we conducted in Moulavibazaar a portion of that was carried out in the Lawachara forest. By taking a prudent approach, involving third parties to ensure that the environment was protected we made sure that animals were not disturbed”.
Community Development and Social Advancement Programme
Community and socio-economic development are core policy of Chevron Bangladesh’s CSR program. Partnership and harmony with local community blending a new ideology in contemporary CSR practice, is at its core value and mission are mostly evaluated through social advancement program. In this context CSR practice of Chevron Bangladesh is typically basis on social improvement, community development, economic emancipation and women empowerment.
• Chevron provides sponsorship to The Asian University for Women Support Foundation of US$ 250,000. The continuation of the support the company has rendered since 2004-2005, to the tune of approximately $50,000 per year.
• Chevron Bangladesh continues to be a firm believer in the principle of community-driven development and instilling a sense of ownership and pride amongst beneficiaries – encouraging them to have a vested interest in their own journey towards self-sufficiency. Around 4800 families are engaged with Chevron supported skill enhancing programs in Bibiyana and Moulavi Bazar fields. Chevron Bangladesh and Hathay Bunano signed a partnership to establish a training centre called “Hathay Bunano Proshikhan Society” to help promote sustainable employment for underprivileged women of Kamalganj, Moulavi Bazar. The training centre will provide crochet and knitting training to 150 women who will each be capable of earning a supplemental income within three months. Chevron is bearing 65% of the total project cost.
• With partnership of Friend in Village Development Bangladesh (FIVDB), Chevron Bangladesh has been implementing Alternative Livelihood Program for the neighboring community in Bibiyana and Moulavibazar gas field, this program combines appropriate skill and asset transfer, and adult learning approaches. ALP programs started in 2006 surrounding villages of Bibiyana plant with self-help group or Village Development Organization formation approach. In addition of Bibiyana, Chevron Bangladesh with the cooperation of its NGO partner FIVDB operates a similar ALP project in 13 villages located in Moulavibazar gas plant area . Besides, , collaboration with Save the Children (USA), Chevron Bangladesh has supporting 13 non-formal primary education schools at Bibiyana.
• Chevron Bangladesh has been running the scholarship program for several years with a view to improving the overall educational scenario of schools near its three gas fields. The number of Chevron supported scholarships continues to increase significantly every year.In 2008, the number of scholarship recipients stood at 551, while in 2009 it was 587, each being selected on the basis of their financial need and academic performance. In addition to scholarship support, extra teaching support and coaching support to the high school, Chevron is also supporting 13 non-formal primary schools in Bibiyana. Chevron supported scholarship program helps create awareness among families and teachers to assist students in learning and thus motivating students to do better in their exams.
• Since 2005 health care servicing is being smoothly activated, presently running 3 Chevron Bangladesh Smiling Sun Clinic and approximately 32 Chevron supported satellite clinics and covering approximately 84,000 people per year, especially woman, children and elderly citizens. We provide primary health care support, including clinical support, pathological test support, counseling support and medicine.
Chevron has been carrying the maternity centre since 2004 in a range of capacities including building a structure in 2004 to set up the centre in Sylhet, donating $20,000 to produce blood bags and reagent for screening. Chevron Bangladesh has also been collaborating with the Red Crescent centre to organize blood donation drives for its employees since 2004. In 2009, the number of blood bags donated by its employees in Dhaka and all its field locations reached 493 and Chevron was recognized as the third-highest blood donor by the Red Crescent Society in 2009 among all corporate bodies. In 2010 a total of 249 bags of blood were collected from the drive.
There is a huge debate regarding practicing of CSR in Bangladesh among the experts & researchers, most of them opined that the company’s CSR is covering much more than just giving to charity. Nevertheless, CSR is approaching a strategic business core and tremendously becoming a development factors for the social advancement and national building. We can sight an example in the case of TATA in India who has believed in national building as an overarching objective of their aims in business. The mission to sensitize businesses in Bangladesh to the need for CSR, when conditions for doing business are fraught with enough difficulties already, is not proving an easy one. But with dedicated corporate houses like chevron Bangladesh determinedly marching on regardless, we too may one day see a titan in our corporate sector attain the stature and influence of true practice of CSR.
Corporate Social Responsibility or CSR is the most talking terminology in recent times among corporate world, commercial community and capitalistic industry, and its practices are being integrated into national and international business practices and hence it is becoming one of the determining factors for market access. According to United Nations Industrial Development Organization, CSR is generally understood as being economic, environmental and social imperatives (Triple-Bottom-Line-Approach), while at the same time address the expectation of shareholders and stakeholders. The world business council for sustainable development in its publication “MAKING GOOD BUSINESS SENSE” by Lord Holme and Richard Watts defined CSR “is the continuing commitment by business to behave ethically and contribute to economic development while improving the quality of life of the work force and their families as well as of the local community and society at large.”
Traditionally in the USA, CSR has been regarded as humanitarian model. Companies make profits, fulfilling their duty to pay taxes. Then they donate a certain share of the profits to charitable causes. The European model is much more structured and sophisticated, focusing on function the core business in a socially responsible way. Economists and CSR experts have emphasized on practicing the European Model for sustaining development and better CSR programme.
The concept of CSR derived from ensuring improving corporate governance , labor rights , work place safety, fair treatment of workers, community development and environment management , but also for industrialization and assurance for the global market access. Some corporate houses and multinational companies are pioneering the practice of CSR by performing various programmes for community development, environment safety and ensuring good governance.
Chevron Bangladesh a large foreign IOC working in Bangladesh is engaged in exploration and extraction of natural gas from different blocks of Bangladesh and playing a vital role to stringent the energy sufficiency of the country. Business with development is a primary determination of Chevron Bangladesh, ensuring energy products to sustainable development and community development are core strategy of its business policy. Basically it’s basis is to built on principles, which distinguishing from other corporate houses, CSR of Chevron Bangladesh has been intermingled in strategic business policy that weighing up good governance, labor rights , environment safety , participating local community in development activities and consumer rights. CSR at Chevron Bangladesh is the application of the Chevron Bangladesh way across environmental, social and governance. It implements CSR priorities through existing management system, process and policies as part of commitment to operate responsibly and ethically.
Business within exploration and production
Chevron Bangladesh has wide-ranging oil and gas exploration and production business network around the world. Its worldwide net oil-equivalent averaged 2.7 million barrels per day in 2009 which is 7 percent higher than in 2008. The offshore regions of West Africa and the U.S gulf México, the gulf of Thailand and offshore northwest Australia were spotlights for exploration in 2009 .While Asia- pacific’s leading capital holder and producer among international oil companies. Chevron is putting in a portfolio of energy resources to congregate emergent energy demand in the region. Similarly its operation is applying in Africa and Latin America .In Europe; it has adaptable operations and exploration interests in the western region of the Shetland basin, the Norwegian Barents and Greenland.
Chevron Bangladesh has been performing a vital role in production and exploration of gas and mitigating energy crisis Partnership and cooperation with Petrobangla and GTCL.
Environment Safety and ecological balance
Chevron Bangladesh has been taking initiatives to protect environment & biodiversity, thus the company engaged with International Union for Conservation of Nature (IUCN) Bangladesh to form and lead a biodiversity Monitoring team to guide and supervise Chevron Bangladesh’s field activities. While Lawachara national park is situated very close to Chevron Bangladesh’s Moulavi Bazar Gas Field which is environmentally very sensitive, to protect its potential damage of conservation of trees and lives, it has given utmost priority in protecting the area, per the recommendations of the Environmental Impact Assessment and the requirement of the environmental clearance letter issued by the Department of Environment. The monitoring team recorded a total of 55 wildlife species comprising 3 amphibians, 4 reptiles, 42 birds, and 7 mammal species, specially recording 3,28,272 and 51 individuals respectively. However, at pre and post biodiversity monitoring, a total of 185 species were traced out comprising 10 species of amphibians, 17 reptiles, 148 birds and 12 species of mammalians. On the other hand, the post –project survey recorded a total of 153 species of wild fauna comprising 9 species of amphibians ,11 reptiles, 122 birds and 11 species of mammalians. Another significant achievement was that had been ensured living existences ,such as Hoolock Gibbon , Capped Langu , Pig-tailed macaque, rhesus Macauqe, Orange –bellied Himalayan squirrel, Hoary –bellied squirrel , Emerald Dove , Asian Barred Owlet ,etc.
Deforestation is another major problem for environmental insecurity that has been directly devastating ecological and geological balance. Chevron Bangladesh consequently, has been taking initiatives to tree plantation program. From 2005 Chevron Bangladesh started tree plantation program in Jalalabad plant. A total of nearly 120,000 saplings have peen planted surrounding areas of plant. In 2009, 3,000 saplings have been planted around the road leading from Chevron Bangladesh Sylhet office to Jalalabad gas plant. Approximately, 5000 saplings at Moulavibazar gas field and 4,000 saplings at Bibiyana field have been planted in 2009.
Steve Wilson, President of Chevron Bangladesh expressed pleasing speeches on this successful story “Chevron operations around the world peacefully co-exist with all varieties of ecosystem. If I took at the recent 3D seismic survey which we conducted in Moulavibazaar a portion of that was carried out in the Lawachara forest. By taking a prudent approach, involving third parties to ensure that the environment was protected we made sure that animals were not disturbed”.
Community Development and Social Advancement Programme
Community and socio-economic development are core policy of Chevron Bangladesh’s CSR program. Partnership and harmony with local community blending a new ideology in contemporary CSR practice, is at its core value and mission are mostly evaluated through social advancement program. In this context CSR practice of Chevron Bangladesh is typically basis on social improvement, community development, economic emancipation and women empowerment.
• Chevron provides sponsorship to The Asian University for Women Support Foundation of US$ 250,000. The continuation of the support the company has rendered since 2004-2005, to the tune of approximately $50,000 per year.
• Chevron Bangladesh continues to be a firm believer in the principle of community-driven development and instilling a sense of ownership and pride amongst beneficiaries – encouraging them to have a vested interest in their own journey towards self-sufficiency. Around 4800 families are engaged with Chevron supported skill enhancing programs in Bibiyana and Moulavi Bazar fields. Chevron Bangladesh and Hathay Bunano signed a partnership to establish a training centre called “Hathay Bunano Proshikhan Society” to help promote sustainable employment for underprivileged women of Kamalganj, Moulavi Bazar. The training centre will provide crochet and knitting training to 150 women who will each be capable of earning a supplemental income within three months. Chevron is bearing 65% of the total project cost.
• With partnership of Friend in Village Development Bangladesh (FIVDB), Chevron Bangladesh has been implementing Alternative Livelihood Program for the neighboring community in Bibiyana and Moulavibazar gas field, this program combines appropriate skill and asset transfer, and adult learning approaches. ALP programs started in 2006 surrounding villages of Bibiyana plant with self-help group or Village Development Organization formation approach. In addition of Bibiyana, Chevron Bangladesh with the cooperation of its NGO partner FIVDB operates a similar ALP project in 13 villages located in Moulavibazar gas plant area . Besides, , collaboration with Save the Children (USA), Chevron Bangladesh has supporting 13 non-formal primary education schools at Bibiyana.
• Chevron Bangladesh has been running the scholarship program for several years with a view to improving the overall educational scenario of schools near its three gas fields. The number of Chevron supported scholarships continues to increase significantly every year.In 2008, the number of scholarship recipients stood at 551, while in 2009 it was 587, each being selected on the basis of their financial need and academic performance. In addition to scholarship support, extra teaching support and coaching support to the high school, Chevron is also supporting 13 non-formal primary schools in Bibiyana. Chevron supported scholarship program helps create awareness among families and teachers to assist students in learning and thus motivating students to do better in their exams.
• Since 2005 health care servicing is being smoothly activated, presently running 3 Chevron Bangladesh Smiling Sun Clinic and approximately 32 Chevron supported satellite clinics and covering approximately 84,000 people per year, especially woman, children and elderly citizens. We provide primary health care support, including clinical support, pathological test support, counseling support and medicine.
Chevron has been carrying the maternity centre since 2004 in a range of capacities including building a structure in 2004 to set up the centre in Sylhet, donating $20,000 to produce blood bags and reagent for screening. Chevron Bangladesh has also been collaborating with the Red Crescent centre to organize blood donation drives for its employees since 2004. In 2009, the number of blood bags donated by its employees in Dhaka and all its field locations reached 493 and Chevron was recognized as the third-highest blood donor by the Red Crescent Society in 2009 among all corporate bodies. In 2010 a total of 249 bags of blood were collected from the drive.
There is a huge debate regarding practicing of CSR in Bangladesh among the experts & researchers, most of them opined that the company’s CSR is covering much more than just giving to charity. Nevertheless, CSR is approaching a strategic business core and tremendously becoming a development factors for the social advancement and national building. We can sight an example in the case of TATA in India who has believed in national building as an overarching objective of their aims in business. The mission to sensitize businesses in Bangladesh to the need for CSR, when conditions for doing business are fraught with enough difficulties already, is not proving an easy one. But with dedicated corporate houses like chevron Bangladesh determinedly marching on regardless, we too may one day see a titan in our corporate sector attain the stature and influence of true practice of CSR.
রবিবার, ১ আগস্ট, ২০১০
A People's Poet
Poet Dilwar is a poet whose expressions unequivocally expose the mundane life of the common people. That is why we are acquainted with him as an incomparable poet of the people (that Bangla literature has given birth to).
Dilwar Khan was born on 1st January 1937 in Sylhet and unveiled his poetic flair at the age of 13 and was greatly influenced by Kazi Nazrul Islam writing “Saifullah hey Nazrul”. Gradually he was influenced by many humanitarian and revolutionary poets and philosophers of the world, such as Kazi Nazrul Islam, Maxim Gorky, Jean Paul Satre, Chekhov, P.B.Shelley, Alxander Pushkin and W.H. Auden.
When asked what his philosophy of life was he answers with the following lines of a poem:
“A rose plant ceaselessly tells,
Plant me whether in the garden or cemetery
I will bring into being the rose, the queen of all flowers.”
Dilwar identifies his words/ poems as a “channel of communication with God”. Like Tagore's Jibon Debota, he is reproducing Jibon Dorshon and humanism. Sylhet being a land of Sufism and mysticism Dilwar has always been influenced by this tradition and wrote his popular song, “Tumi rohmoter nodia/ Doa koro moray Hazrat Shajalal Awlia”
According to this versatile poet, his most favourite activity is to engage in conversation with people. In fact it is humanity in general that interests and inspires him. But he is also an intense patriot and has often written poetry and fiction based on his frequent visits to villages and his understanding of people's pain and suffering especially when they are oppressed. He has visited rural areas of Sylhet, Moulvibazar, Sunamganj including Somshernagar, Kalipur, Alinagar, Barampur, Cholimpur, Rampur etc. He visited Shobdokor Para of Kamolganj and after coming back, wrote his longest poem “Shobdokor Matir Jogotay”. His words are like slogans, slogans against social and state notoriety, oppression on the common people. He says “People know me as a socialist. I am not going to comment on that. I am often moved by the events taking place around me in this chaotic world. I just try to pen my emotions, my feeling and my ideology”. Thus he is popularly known as “People's Poet”.
Bibliography of Poet Dilwar
Gighasha, Poetry ( 1953)
Oykothan Poetry (1964)
Pubal Howha Collection of Songs. (1965).
Udbigno Ullash Poetry (1969).
Bangla Tomer Amer, Collection of Songs.(1972).
Facing The Music, Collection Of English Poetry.(1975).
Sonisto Sonnet. Collection Of Sonnets.(1977).
Roktay Amar Onadi Osti, Poetry.(1981).
Bangladesh Jonmo Na Nelay, Collection of Essays. (1985).
Nirbachito Kobita.(Poetry).1987
Dilwar Rer Shoto Chora. Collection Of Rhymes.( 1989).
Dilwar Rer Ekushayer Kobita( Poetry).1993.
Dilwar Rer Shadinotar Kobita.( Poetry.(1993).
Choray O Ha Ko Kho. Collection of Rhymes (1994).
Dilwar Rer Rochona Somogro, First Part. (1999).
Dilwar Rer Rochona Somogro, Second Part. (2000).
Varot Bangladesh Mayetrer Dakay , Travel Writing( 2001).
Shoprithebi Roeybo Sojibpoetry.(2004).
Dui Meru, Dui Dana. Poetry.( 2009).
As an environmentalist he is concerned about the degradation of environment. Some of his poems are full of metaphors and similies such as akasher drobotara, digonter nilkonto, suprachin jontur, mespotomiar krishok and jatok. His nature- poems are somewhat different. He projects his revolutionary ideals expresses his sympathy for the tormented people through nature which is a media for his own purpose. Keanebridgeay Surjo Doy (Sunrise at Kean bridge) is such a poem. Here he portrays some natural phenomena like “calm dawn”, “gentle breeze”, “blue sky”, and “chirping of birds”.
Dilwar's complex philosophy regarding life, death, soul and salvation is expressed by these lines, 'At the root of all creation is a thirst for passionate rain / O heart, wish for salvation to that magnificent soul. Dilwar uses allusions from Greek, Roman, Norse and Hindu mythology. In the poem “The sun never sets”, he says, “Listen to me / o god Apollo: the sun never sets/ that you call sun set remember: it's your illusion”
Tormented people all over the world are the subject of his poems. “Many of my poems are inspired by newspaper articles" says Dilwar. "I remember, once I wrote a poem on the famous revolutionary leader of Kenya, Jumo Kenyatta. I was moved by his party slogan that was OU HU RU or Liberty! Liberty! I identified myself as a follower of Jumo's rebel band who was fighting hard for a positive socialist change in his country".
He also wrote the first Bangla poem published about South African leader Nelson Mandela in 1964. “I am amazed by the conviction that Mandela shows. I supported the South African war against apartheid. Today I feel delighted to see my South African brothers have won their war”. Dilwar has also written a poem on Agni Kanya (Daughter of Fire) Motia Choudhury, Minister of Agriculture and a versatile political figure of Bangladesh. His poem on Aagortola Shorojontro Mamla, Shorojontoro Mamla Aar Ney was published in the Itifaq in 1969. Later he also wrote a poem on Manik Mia as a tribute.
Dilwar's is also voice against imperialism and invasion of any nation, during the American attack in Vietnam Dilwar announced his anti- American stand through a fiery poem titled Vietnam! O Vietnam!
“I am a strong critic of the US policy against terror. They did all wrong things for many years and are still doing things that have destructive and disreputable impact on the world order. I have challenged president George W. Bush through an open letter. See! He must know something; whatever mistake they make or whatever dishonourable deed they do will never go unchallenged. Progressive forces must generate a battle against this evil.”
Dilwar is tremendously fascinated by US president Barak Obama's vision on Change.
Recently, he composed a poem on him where he eulogizes Obama by expressing this line “democracy now means everybody in me”.
His pen is also against the war criminals of Bangladesh. He expects the present Government to bring them under trial.
Dilwar's poetry has an international appeal. Humanism is one of the vital themes of his poetry, that's why, he wrote a poem on Marilyn Monroe called “A Glance at Marilyn Monroe", depicting Monroe's tragic life. He gave us a diverse description of the actress, was published in the early sixties in the Weekly Eastern Herald. That poem (A glance at Marlin Monroe) commenced a relationship between him and famous American poet Norman Rosten, poet laureate of New York. This friendship is one Dilwar treasures the most. They used to exchange letters regularly. Before his death Rosten wanted to publish an English translation of Dilwar's poems and write its foreword.
Poet Dilwar's professional life is occupied with a variety of experience. He nurtured his talent in journalism and freelance writing. He worked in Daily Songbad as an assistant editor, but left this job and came back to Sylhet in 1969 and still lives there. That period he was entirely concentrated on his organisation “Somosshor Lekhok and Shilpi Shongstha”. His organisation has played a significant role in the mass revolution of 69 to our war of Independence. After independence, he moved his voyage to free lance writing. His writings and articles have been published in local, national and international newspapers.
He was also an editor of a few literary magazines and newspapers including Somosshor (1969-1971), Ullash (1975), Moumachi (1975-76), Gram Surmar Chora (1976), Moruddan (1981), Somoyar Dak (1977), and Sylheter Dak (1986). His poems are still being published in the literary pages of national newspapers. Dilwar is also a lyricist. Three of his patriotic songs were sung in Shadin Bangla Betar Kendra.
He is a recipient of the nation's highest award in poetry (Bangla Academy Prize) in 1980 Academy Fellowship in 1981, Abul Monsur Literary Award in 1986; Dewan Gulam Murtaza Award in 1991 may be mentioned. Recently he was awarded the Ekushey Padak, the highest civilian award, for literature.
The self-effacing poet shies away from self-promotion and lives in his birth place Bhirthukola, Sylhet on the bank of the Surma. Local people call him Surma Parrar Kobi (Poet of the River Surma). His message to young poets is “love your country and remember Wordsworth's speech the child is the father of the nation. Despite suffering from Parkinson's Disease, he still continues to think and write about people around him and far away. According to him 'In the dawn of life I see the sky, what I realise/ Drops of sorrows are not in the eyes /hence I observe the scarlet hope of sun rise'.
Copyright (R) thedailystar.net 2009
Dilwar Khan was born on 1st January 1937 in Sylhet and unveiled his poetic flair at the age of 13 and was greatly influenced by Kazi Nazrul Islam writing “Saifullah hey Nazrul”. Gradually he was influenced by many humanitarian and revolutionary poets and philosophers of the world, such as Kazi Nazrul Islam, Maxim Gorky, Jean Paul Satre, Chekhov, P.B.Shelley, Alxander Pushkin and W.H. Auden.
When asked what his philosophy of life was he answers with the following lines of a poem:
“A rose plant ceaselessly tells,
Plant me whether in the garden or cemetery
I will bring into being the rose, the queen of all flowers.”
Dilwar identifies his words/ poems as a “channel of communication with God”. Like Tagore's Jibon Debota, he is reproducing Jibon Dorshon and humanism. Sylhet being a land of Sufism and mysticism Dilwar has always been influenced by this tradition and wrote his popular song, “Tumi rohmoter nodia/ Doa koro moray Hazrat Shajalal Awlia”
According to this versatile poet, his most favourite activity is to engage in conversation with people. In fact it is humanity in general that interests and inspires him. But he is also an intense patriot and has often written poetry and fiction based on his frequent visits to villages and his understanding of people's pain and suffering especially when they are oppressed. He has visited rural areas of Sylhet, Moulvibazar, Sunamganj including Somshernagar, Kalipur, Alinagar, Barampur, Cholimpur, Rampur etc. He visited Shobdokor Para of Kamolganj and after coming back, wrote his longest poem “Shobdokor Matir Jogotay”. His words are like slogans, slogans against social and state notoriety, oppression on the common people. He says “People know me as a socialist. I am not going to comment on that. I am often moved by the events taking place around me in this chaotic world. I just try to pen my emotions, my feeling and my ideology”. Thus he is popularly known as “People's Poet”.
Bibliography of Poet Dilwar
Gighasha, Poetry ( 1953)
Oykothan Poetry (1964)
Pubal Howha Collection of Songs. (1965).
Udbigno Ullash Poetry (1969).
Bangla Tomer Amer, Collection of Songs.(1972).
Facing The Music, Collection Of English Poetry.(1975).
Sonisto Sonnet. Collection Of Sonnets.(1977).
Roktay Amar Onadi Osti, Poetry.(1981).
Bangladesh Jonmo Na Nelay, Collection of Essays. (1985).
Nirbachito Kobita.(Poetry).1987
Dilwar Rer Shoto Chora. Collection Of Rhymes.( 1989).
Dilwar Rer Ekushayer Kobita( Poetry).1993.
Dilwar Rer Shadinotar Kobita.( Poetry.(1993).
Choray O Ha Ko Kho. Collection of Rhymes (1994).
Dilwar Rer Rochona Somogro, First Part. (1999).
Dilwar Rer Rochona Somogro, Second Part. (2000).
Varot Bangladesh Mayetrer Dakay , Travel Writing( 2001).
Shoprithebi Roeybo Sojibpoetry.(2004).
Dui Meru, Dui Dana. Poetry.( 2009).
As an environmentalist he is concerned about the degradation of environment. Some of his poems are full of metaphors and similies such as akasher drobotara, digonter nilkonto, suprachin jontur, mespotomiar krishok and jatok. His nature- poems are somewhat different. He projects his revolutionary ideals expresses his sympathy for the tormented people through nature which is a media for his own purpose. Keanebridgeay Surjo Doy (Sunrise at Kean bridge) is such a poem. Here he portrays some natural phenomena like “calm dawn”, “gentle breeze”, “blue sky”, and “chirping of birds”.
Dilwar's complex philosophy regarding life, death, soul and salvation is expressed by these lines, 'At the root of all creation is a thirst for passionate rain / O heart, wish for salvation to that magnificent soul. Dilwar uses allusions from Greek, Roman, Norse and Hindu mythology. In the poem “The sun never sets”, he says, “Listen to me / o god Apollo: the sun never sets/ that you call sun set remember: it's your illusion”
Tormented people all over the world are the subject of his poems. “Many of my poems are inspired by newspaper articles" says Dilwar. "I remember, once I wrote a poem on the famous revolutionary leader of Kenya, Jumo Kenyatta. I was moved by his party slogan that was OU HU RU or Liberty! Liberty! I identified myself as a follower of Jumo's rebel band who was fighting hard for a positive socialist change in his country".
He also wrote the first Bangla poem published about South African leader Nelson Mandela in 1964. “I am amazed by the conviction that Mandela shows. I supported the South African war against apartheid. Today I feel delighted to see my South African brothers have won their war”. Dilwar has also written a poem on Agni Kanya (Daughter of Fire) Motia Choudhury, Minister of Agriculture and a versatile political figure of Bangladesh. His poem on Aagortola Shorojontro Mamla, Shorojontoro Mamla Aar Ney was published in the Itifaq in 1969. Later he also wrote a poem on Manik Mia as a tribute.
Dilwar's is also voice against imperialism and invasion of any nation, during the American attack in Vietnam Dilwar announced his anti- American stand through a fiery poem titled Vietnam! O Vietnam!
“I am a strong critic of the US policy against terror. They did all wrong things for many years and are still doing things that have destructive and disreputable impact on the world order. I have challenged president George W. Bush through an open letter. See! He must know something; whatever mistake they make or whatever dishonourable deed they do will never go unchallenged. Progressive forces must generate a battle against this evil.”
Dilwar is tremendously fascinated by US president Barak Obama's vision on Change.
Recently, he composed a poem on him where he eulogizes Obama by expressing this line “democracy now means everybody in me”.
His pen is also against the war criminals of Bangladesh. He expects the present Government to bring them under trial.
Dilwar's poetry has an international appeal. Humanism is one of the vital themes of his poetry, that's why, he wrote a poem on Marilyn Monroe called “A Glance at Marilyn Monroe", depicting Monroe's tragic life. He gave us a diverse description of the actress, was published in the early sixties in the Weekly Eastern Herald. That poem (A glance at Marlin Monroe) commenced a relationship between him and famous American poet Norman Rosten, poet laureate of New York. This friendship is one Dilwar treasures the most. They used to exchange letters regularly. Before his death Rosten wanted to publish an English translation of Dilwar's poems and write its foreword.
Poet Dilwar's professional life is occupied with a variety of experience. He nurtured his talent in journalism and freelance writing. He worked in Daily Songbad as an assistant editor, but left this job and came back to Sylhet in 1969 and still lives there. That period he was entirely concentrated on his organisation “Somosshor Lekhok and Shilpi Shongstha”. His organisation has played a significant role in the mass revolution of 69 to our war of Independence. After independence, he moved his voyage to free lance writing. His writings and articles have been published in local, national and international newspapers.
He was also an editor of a few literary magazines and newspapers including Somosshor (1969-1971), Ullash (1975), Moumachi (1975-76), Gram Surmar Chora (1976), Moruddan (1981), Somoyar Dak (1977), and Sylheter Dak (1986). His poems are still being published in the literary pages of national newspapers. Dilwar is also a lyricist. Three of his patriotic songs were sung in Shadin Bangla Betar Kendra.
He is a recipient of the nation's highest award in poetry (Bangla Academy Prize) in 1980 Academy Fellowship in 1981, Abul Monsur Literary Award in 1986; Dewan Gulam Murtaza Award in 1991 may be mentioned. Recently he was awarded the Ekushey Padak, the highest civilian award, for literature.
The self-effacing poet shies away from self-promotion and lives in his birth place Bhirthukola, Sylhet on the bank of the Surma. Local people call him Surma Parrar Kobi (Poet of the River Surma). His message to young poets is “love your country and remember Wordsworth's speech the child is the father of the nation. Despite suffering from Parkinson's Disease, he still continues to think and write about people around him and far away. According to him 'In the dawn of life I see the sky, what I realise/ Drops of sorrows are not in the eyes /hence I observe the scarlet hope of sun rise'.
Copyright (R) thedailystar.net 2009
The Tale of the Outcasts
Hermaphrodites have often been depicted in cinema to provide some comic element. Seen as freaks of nature; they are ridiculed and sometimes feared in our culture that does not tolerate anything that diverges from the common. In the Hindi movie Amar Akbar Anthony (1977) they accompanied one of the heroes, Akbar (Rishi Kapoor), in a song. But one of the first sympathetic portrayals was in Mani Ratnam's Bombay (1995). Off-screen their story is one of discrimination and dejection. In the customs of South Asia, a hijra, is usually considered a member of "the third gender" neither man nor woman. Most are physically male or intersex, but some are physically female. Hijras usually refer to themselves linguistically as female, and usually dress as women. To Indian anthropologist Serena Nanda, Hijras described themselves simply as "neither man nor woman.
According to Adnan Hossain, a student of the PhD programme in Social Anthropology Department of social sciences, University of Hull, “Hijras or hermaphrodites are people with ambiguous genitalia. Also called intersexed, hermaphroditism is primarily a medical condition which results from multifarious biological factors. The term 'intersexed' is reserved to refer to a somatic condition in which the hermaphroditic person is supposed to posses both masculine and feminine traits”. However, hijras of Bangladesh define themselves as people who are neither male nor female. They regard themselves as people incapable of sexual sensation. They also claim to have neither a male nor a female genitalia.
According to them, hijras are of three types. A 'real' hijra has no trace of genitalia except for a tiny hole for urination. They can be both flat-chested as well as big-breasted. The 'male hijra' has a tiny non-erectile phallus. More often than not, they go for a medical operation. The 'female hijra' look like women, have female genitalia but they do not menstruate. They may also possess masculine traits.
According to Canadian researcher Aude Leroux-Lévesque “in the last two centuries, hijras progressively struggled against marginalisation, harassment, malicious rumours, denial of human rights and lack of resources.” Consequently the number of hijras who turned to prostitution dramatically rose. This is because according to hijras themselves, they are not given any support by the government or local authorities. Hijras are a significant presence in India, Pakistan and Bangladesh and are part of the variegated South Asian culture. National governments deal differently with hijras, according to their constitutional and religious identity. When it comes to hijras and prostitution, the law is particularly strict although the demand of hijras by male customers is extremely high. In Bangladesh sex work has been declared legal by the Bangladeshi High Court in 2000. However, hijras still live in the margin of the society. Bangladeshis, as other South Asians, respect hijras out of fear but at the same time, especially with the increasing spread of Islamist predication, overtly condemn their existence. Leila Hijra of Shustha Jibon a NGO of Hijras says “ People who are building a new house sometimes hire us to dance in each new room, to take away any potential bad luck. We are also hired to dance at weddings and to celebrate the arrival of newborn babies. The everyday life of Bangladeshi hijras is far from being a laughing matter. With the spread of modern forms of entertainment --particularly TV-- the call for hijras is decreasing. Increasingly, we are compelled to earn our living by collecting money from shopkeepers --a form of mild extortion -- and by prostitution.”
Abu Mokeram Khondaker Secretary General of Association for Environment and Human Resource Development (AFEAHRD) says,“Hijras face prejudice and discrimination at every turn. Marked out by their sexual difference, they are hounded out of schools, and hence lack the necessary qualifications to get proper jobs. It's almost impossible for them to become educated, to get a passport, or even to open a bank account.”
Pinky Hijra of Badhan Hijra Sangha comments, “there are no authentic statistics on how many hijras are there in Bangladesh. According to newspaper reports, the number varies from 30,000 to 150,000. Hijras get little sympathy from society. We are commonly subject to ridicule and rejection. Naturally, survival instincts make us live together as far as possible. We live in small groups and each headed by a senior leader called Guru Ma, who trains the newly joined hijras to dance, to sing, and to use musical instruments.” Shale Ahmed Director of Bandhu Social Welfare Society says “A lot of people assume hijras were born hijras. Their parents hide them from the eyes of society for as long as they can, ashamed of their 'sexual anomaly'. At one point these people 'come out' and start living the way they do. However, in reality there are many who simply decide to enter this community because of hardships they suffer in life, economic or otherwise. Some are forced into it. They leave their old family and find a new one. They all have to be castrated, according to the rules. Many of them try getting this operation done in the hands of quack doctors and die. So there are only just a few properly castrated hijras out there”.
According to Joya Hijra “We are not only deprived of human rights, but also abandoned by family members. We can go home till our parents are alive. But after their demise, siblings reject us and refuse to communicate with them.” She further adds “I went to village when my father had died. Then I was rejected by family members. Like me, every hijra has a tragic history”. Leila Hijra adds, “The hijras in Bangladesh are predominantly Muslim. There are some Hindu ones too. The community is an amalgam of many religions. We are buried in accordance to whatever religious background we came from. However, this is done secretively. We want to avoid any sort of possible conflicts regarding whether or not to treat the dead body as male or female”.
According to our constitution, equality before law is guaranteed on the basis of citizenship not on the basis of sex. But the Hijra community is essentially deprived of several rights under Bangladeshi law, because Bangladeshi law recognises only two sexes, male and female. All Bangladeshi governmental documents therefore are meant to be prepared for male or female citizens. Hijras are left with no choice; they have to identify themselves as either male or female in those documents.
As hijras reveal, despite the general bias of the society they live in, they are still sought after. There is a high demand for hijra sex workers. Continuous issues between professional female sex workers and hijras (whether actual or not) seem to be customary in red light quarters or brothels of big urban centres in Pakistan, India and Bangladesh. Reasons are vague and should be looked for in the South Asian gendered social structure. Having a trans-cultural, trans-religious and trans-national identity, hijras truly represent all aspects of South Asian population. They come from Hindu, Muslim and Christian backgrounds. They can be educated or illiterate; they can belong to the lower strata of the population or being the sons of urban elites. Yet while the reasons to join a hijra community may vary, once being initiated they all know prostitution should be avoided. At odds with such rule, hijras are increasingly abandoning their traditional a rule linked to a glorious past (the Moghul courts and ancient Hindu mythology) and embrace a lifestyle grounded on sex work.
While overall HIV prevalence remains under 0.1 percent among the general population in Bangladesh, there are risk factors that could fuel the spread of HIV among high-risk groups. Prompt and dynamic action is needed to reinforce the quality and coverage of HIV prevention programmes, particularly amongst the high risk group including Hijras(Transgender). Hijras are found all over Bangladesh. They suffer from different types of social and political marginalisation. Hijra communities in the country are discriminated against, only due to their sexual identity. Lack of education is a major problem for them, because of which they are not aware of their rights. In Bangladesh most Hijras are involved in selling sex to clients. Due to their low educational status, lack of alternative profession, associated stigma, discrimination and violence, Hijras are most at risk of getting infected as well as transmitting HIV to their clients. HIV prevention activities are one of the components of an UNFPA programme implemented through Directorate General of Health Services (DGHS) under the Ministry of Health & Family Welfare, Government of Bangladesh. Under this country programme, UNFPA emphasises on prevention of HIV among Hijras group to contribute to national response for HIV prevention. Accordingly, it has outsourced BSWS(Bandhu Social Welfare Society) with reducing the risks of STI/HIV transmission among Hijras in Bangladesh as well as improve their livelihood. The project is being implemented by BSWS since 2007 in coordination with Shustha Jiban. There was another Hijra organisation involved since 2007 till 2008 with the project which is currently working with HATI project in Chittagong.
Badhon Hijra Shongho, Shocheton Shilpi Shongho (SSS), Social Advancement Society are working for this community. Apart from these, there are some NGOs that work with this community although the main focus is on HIV/AIDS awareness. Bangladesh Association for Gays (BAG) was the first internet-based organization to support hijra, kothi, panthi and other sexual minorities.
In July 2009, the Supreme Court of Pakistan ruled that hijras should be registered by the government in an effort to integrate them into society and provide them with access to benefits for the poor such as the Benazir Income Support Programme. Hijras have been elected to high political positions in India. Shabnam Mausi became India's first hijra MLA in 1999. Another hijra, Kamla Jaan, was elected as mayor of Katni, while another, Meenabai, became the president of the Sehora town municipality, the oldest civic body in the state of Madhya Pradesh. In 2005, 24-year-old hijra Sonia Ajmeri ran for state assembly on an independent ticket to represent the estimated 40,000 eunuchs in Gujarat. The wave of hijras entering politics has not been without controversy. In November 2000, Asha Devi was elected mayor of Gorakhpur, a post reserved for a woman. The city had a population just about 500,000 as of 1991. She was unseated when a court decreed that she was a man, but was later restored. In 2005, a fiction feature film titled 'Shabnam Manushi was made on the life of a eunuch politician. Yogesh Bharadwaj directed it, and the title role was played by Ashutosh Rana. The 2008 movie Welcome to Sajjanpur by Shyam Benegal explores the role of Hijras in Indian society.
Pinky Hijra comments “If a blind, deaf or any other physically disabled person has the privilege to enjoy the rights of citizenship like other normal citizens, then why should the Hijras be restricted in having it?”
Bangladesh is so far quite undeveloped in terms of recognising this third gender and giving them rights and an identity in society. But they are citizens of the country. There has been some attempt to draw attention to this issue in parliament, or to classify these people as 'physically handicapped' and give them voting rights. Canadian Researchers Sébastien Rist' and 'Aude Leroux-Lévesque comment “it will be very hard to change the perception in one day. Hijra communities across the world, even in the most liberal, open and developed nations still suffer from stigmatization. Countries like India have just recently taken the necessary steps to help better the lives of hijra by legalizing homosexuality. Likewise, Bangladesh must hope for a fair representation in the media.” They further add and emphasise the need to empower this community. “Hijras have capacities, we just need 'help them as we as find areas and venues in where they might be able to use them; i.e dancing, signing, art, handicrafts to name a few.”
Copyright (R) thedailystar.net 2009
According to Adnan Hossain, a student of the PhD programme in Social Anthropology Department of social sciences, University of Hull, “Hijras or hermaphrodites are people with ambiguous genitalia. Also called intersexed, hermaphroditism is primarily a medical condition which results from multifarious biological factors. The term 'intersexed' is reserved to refer to a somatic condition in which the hermaphroditic person is supposed to posses both masculine and feminine traits”. However, hijras of Bangladesh define themselves as people who are neither male nor female. They regard themselves as people incapable of sexual sensation. They also claim to have neither a male nor a female genitalia.
According to them, hijras are of three types. A 'real' hijra has no trace of genitalia except for a tiny hole for urination. They can be both flat-chested as well as big-breasted. The 'male hijra' has a tiny non-erectile phallus. More often than not, they go for a medical operation. The 'female hijra' look like women, have female genitalia but they do not menstruate. They may also possess masculine traits.
According to Canadian researcher Aude Leroux-Lévesque “in the last two centuries, hijras progressively struggled against marginalisation, harassment, malicious rumours, denial of human rights and lack of resources.” Consequently the number of hijras who turned to prostitution dramatically rose. This is because according to hijras themselves, they are not given any support by the government or local authorities. Hijras are a significant presence in India, Pakistan and Bangladesh and are part of the variegated South Asian culture. National governments deal differently with hijras, according to their constitutional and religious identity. When it comes to hijras and prostitution, the law is particularly strict although the demand of hijras by male customers is extremely high. In Bangladesh sex work has been declared legal by the Bangladeshi High Court in 2000. However, hijras still live in the margin of the society. Bangladeshis, as other South Asians, respect hijras out of fear but at the same time, especially with the increasing spread of Islamist predication, overtly condemn their existence. Leila Hijra of Shustha Jibon a NGO of Hijras says “ People who are building a new house sometimes hire us to dance in each new room, to take away any potential bad luck. We are also hired to dance at weddings and to celebrate the arrival of newborn babies. The everyday life of Bangladeshi hijras is far from being a laughing matter. With the spread of modern forms of entertainment --particularly TV-- the call for hijras is decreasing. Increasingly, we are compelled to earn our living by collecting money from shopkeepers --a form of mild extortion -- and by prostitution.”
Abu Mokeram Khondaker Secretary General of Association for Environment and Human Resource Development (AFEAHRD) says,“Hijras face prejudice and discrimination at every turn. Marked out by their sexual difference, they are hounded out of schools, and hence lack the necessary qualifications to get proper jobs. It's almost impossible for them to become educated, to get a passport, or even to open a bank account.”
Pinky Hijra of Badhan Hijra Sangha comments, “there are no authentic statistics on how many hijras are there in Bangladesh. According to newspaper reports, the number varies from 30,000 to 150,000. Hijras get little sympathy from society. We are commonly subject to ridicule and rejection. Naturally, survival instincts make us live together as far as possible. We live in small groups and each headed by a senior leader called Guru Ma, who trains the newly joined hijras to dance, to sing, and to use musical instruments.” Shale Ahmed Director of Bandhu Social Welfare Society says “A lot of people assume hijras were born hijras. Their parents hide them from the eyes of society for as long as they can, ashamed of their 'sexual anomaly'. At one point these people 'come out' and start living the way they do. However, in reality there are many who simply decide to enter this community because of hardships they suffer in life, economic or otherwise. Some are forced into it. They leave their old family and find a new one. They all have to be castrated, according to the rules. Many of them try getting this operation done in the hands of quack doctors and die. So there are only just a few properly castrated hijras out there”.
According to Joya Hijra “We are not only deprived of human rights, but also abandoned by family members. We can go home till our parents are alive. But after their demise, siblings reject us and refuse to communicate with them.” She further adds “I went to village when my father had died. Then I was rejected by family members. Like me, every hijra has a tragic history”. Leila Hijra adds, “The hijras in Bangladesh are predominantly Muslim. There are some Hindu ones too. The community is an amalgam of many religions. We are buried in accordance to whatever religious background we came from. However, this is done secretively. We want to avoid any sort of possible conflicts regarding whether or not to treat the dead body as male or female”.
According to our constitution, equality before law is guaranteed on the basis of citizenship not on the basis of sex. But the Hijra community is essentially deprived of several rights under Bangladeshi law, because Bangladeshi law recognises only two sexes, male and female. All Bangladeshi governmental documents therefore are meant to be prepared for male or female citizens. Hijras are left with no choice; they have to identify themselves as either male or female in those documents.
As hijras reveal, despite the general bias of the society they live in, they are still sought after. There is a high demand for hijra sex workers. Continuous issues between professional female sex workers and hijras (whether actual or not) seem to be customary in red light quarters or brothels of big urban centres in Pakistan, India and Bangladesh. Reasons are vague and should be looked for in the South Asian gendered social structure. Having a trans-cultural, trans-religious and trans-national identity, hijras truly represent all aspects of South Asian population. They come from Hindu, Muslim and Christian backgrounds. They can be educated or illiterate; they can belong to the lower strata of the population or being the sons of urban elites. Yet while the reasons to join a hijra community may vary, once being initiated they all know prostitution should be avoided. At odds with such rule, hijras are increasingly abandoning their traditional a rule linked to a glorious past (the Moghul courts and ancient Hindu mythology) and embrace a lifestyle grounded on sex work.
While overall HIV prevalence remains under 0.1 percent among the general population in Bangladesh, there are risk factors that could fuel the spread of HIV among high-risk groups. Prompt and dynamic action is needed to reinforce the quality and coverage of HIV prevention programmes, particularly amongst the high risk group including Hijras(Transgender). Hijras are found all over Bangladesh. They suffer from different types of social and political marginalisation. Hijra communities in the country are discriminated against, only due to their sexual identity. Lack of education is a major problem for them, because of which they are not aware of their rights. In Bangladesh most Hijras are involved in selling sex to clients. Due to their low educational status, lack of alternative profession, associated stigma, discrimination and violence, Hijras are most at risk of getting infected as well as transmitting HIV to their clients. HIV prevention activities are one of the components of an UNFPA programme implemented through Directorate General of Health Services (DGHS) under the Ministry of Health & Family Welfare, Government of Bangladesh. Under this country programme, UNFPA emphasises on prevention of HIV among Hijras group to contribute to national response for HIV prevention. Accordingly, it has outsourced BSWS(Bandhu Social Welfare Society) with reducing the risks of STI/HIV transmission among Hijras in Bangladesh as well as improve their livelihood. The project is being implemented by BSWS since 2007 in coordination with Shustha Jiban. There was another Hijra organisation involved since 2007 till 2008 with the project which is currently working with HATI project in Chittagong.
Badhon Hijra Shongho, Shocheton Shilpi Shongho (SSS), Social Advancement Society are working for this community. Apart from these, there are some NGOs that work with this community although the main focus is on HIV/AIDS awareness. Bangladesh Association for Gays (BAG) was the first internet-based organization to support hijra, kothi, panthi and other sexual minorities.
In July 2009, the Supreme Court of Pakistan ruled that hijras should be registered by the government in an effort to integrate them into society and provide them with access to benefits for the poor such as the Benazir Income Support Programme. Hijras have been elected to high political positions in India. Shabnam Mausi became India's first hijra MLA in 1999. Another hijra, Kamla Jaan, was elected as mayor of Katni, while another, Meenabai, became the president of the Sehora town municipality, the oldest civic body in the state of Madhya Pradesh. In 2005, 24-year-old hijra Sonia Ajmeri ran for state assembly on an independent ticket to represent the estimated 40,000 eunuchs in Gujarat. The wave of hijras entering politics has not been without controversy. In November 2000, Asha Devi was elected mayor of Gorakhpur, a post reserved for a woman. The city had a population just about 500,000 as of 1991. She was unseated when a court decreed that she was a man, but was later restored. In 2005, a fiction feature film titled 'Shabnam Manushi was made on the life of a eunuch politician. Yogesh Bharadwaj directed it, and the title role was played by Ashutosh Rana. The 2008 movie Welcome to Sajjanpur by Shyam Benegal explores the role of Hijras in Indian society.
Pinky Hijra comments “If a blind, deaf or any other physically disabled person has the privilege to enjoy the rights of citizenship like other normal citizens, then why should the Hijras be restricted in having it?”
Bangladesh is so far quite undeveloped in terms of recognising this third gender and giving them rights and an identity in society. But they are citizens of the country. There has been some attempt to draw attention to this issue in parliament, or to classify these people as 'physically handicapped' and give them voting rights. Canadian Researchers Sébastien Rist' and 'Aude Leroux-Lévesque comment “it will be very hard to change the perception in one day. Hijra communities across the world, even in the most liberal, open and developed nations still suffer from stigmatization. Countries like India have just recently taken the necessary steps to help better the lives of hijra by legalizing homosexuality. Likewise, Bangladesh must hope for a fair representation in the media.” They further add and emphasise the need to empower this community. “Hijras have capacities, we just need 'help them as we as find areas and venues in where they might be able to use them; i.e dancing, signing, art, handicrafts to name a few.”
Copyright (R) thedailystar.net 2009
Shakespeare's influence on US Presidents
Tithi Farhana
English colonists brought to the New World among essential possessions the works of William Shakespeare. The Bard's plays in the colonies were first staged in 1750. By the time of the American Revolution, more than a dozen of his plays had been performed hundreds of times in thriving New England port cities and nascent towns and villages hewn from the wilderness. French writer Alexis de Tocqueville remarked on the popularity of Shakespeare across the new nation in the 1830s: "There is hardly a pioneer's hut that does not contain a few odd volumes of Shakespeare. I remember that I read the feudal drama of Henry V for the first time in a log cabin."
From George Washington's love of the theatre to Harry Truman's surviving high-school essays on The Merchant of Venice, a surprising number of US presidents have well documented connections to Shakespeare and his plays.
Lincoln was a lifelong Bardolater and serial Shakespeare-quoter, as Mr Obama noted in remarks at the recent reopening of Ford's Theatre. Lincoln regarded Shakespeare: an oracle to be consulted for wisdom; a pastor with whom to share confidences and from whom to seek comfort, a friend. He kept a "Complete Works" close at hand in the White House.
Sitting for one official portrait, for instance, Lincoln fought the monotony with a spontaneous performance of the opening soliloquy from "Richard III," along with running commentary on how most actors he'd seen play the role had botched it.
He knew much of "Hamlet" by heart, and shared with one correspondent his still unorthodox view that the best speech by the villain Claudius, the soliloquy commencing, and 'O, my offence is rank' surpasses that commencing 'To be or not to be.' "It was "Macbeth," though, that seemed to haunt Lincoln . He quoted from it countless times, and the "Tomorrow and tomorrow and tomorrow" soliloquy gripped his imagination with unusual power.
Late one night in the summer of 1864, John Forney, secretary of the Senate and frequent White House guest, established Lincoln asleep at his desk, "ghastly pale, and rings under his caverned eyes." His Shakespeare placed on him. Lincoln started conscious and instantaneously read aloud the remarkable speech, with its metaphors of life as bad acting and human endeavour as the noisy and meaningless soundtrack accompanying our progress toward death. When he completed, Lincoln told a surprised Forney that Macbeth's extreme nihilism and utter hopelessness "comes to me tonight like a consolation.
Regan and nihilism
Ronald Regan was influenced by Macbeth's pessimism and nihilism. He recited the entire "Tomorrow and tomorrow" speech from memory at school event in Tennessee. He said to his young guidance "I hope that none of even get that pessimistic or that cynical about life."
Folger Shakespeare Library has a special place in its history for Calvin Coolidge and Herbert Hoover. Former president Coolidge (like Henry Folger, an Amherst graduate) headed the library's trustee committee from 1931 until his death in January 1933. As president, Herbert Hoover attended the library's opening ceremonies in April 1932, accompanied by First Lady Lou Hoover.
The Herbert Hoover Presidential Library and Museum also holds several letters to Hoover from Emily Folger, who worked with her late husband to found Folger Shakespeare Library. Dating from 1934, the letters from Mrs. Folger asked the former president to give serious thought to becoming director of the library. He politely declined, preferring to remain in the West.
John Adams and Thomas Jefferson were pilgrims to Shakespeare's house Avon in 1786. Adams's son John Quincy was lover of Shakespeare and wrote poems. John Adams was also a critic of Shakespearean plays. He had published a volume of Shakespearean criticism.
James Garfield read Shakespeare's plays and sonnets. He also liked Elizabethan dramatists including John Webster, Christopher Marlow and Thomas Kyd. John F. Kennedy also hosted the first Shakespearean performance in the executive mansion and claimed him as "great American writer".
Both - senior and junior Bushes are lovers of "Great American writer". In an interview Junior Bush told that on vacation in 2006, he had "read three Shakespeare". But he did not inform the names.
Shakespearean cynicism and nihilism made fondle on Bill Clinton's smiling face.
He reeled off same speech at a white house celebration of American poetry. He regarded "Macbeth' as a "hardly designed to entice me to a public career." He told that he had learned about the dangers of blind ambition, the fleeting nature of flame, the ultimate emptiness of power disconnected from higher purpose.
Mr. Obama seems to be joined in the ranks of lovers of Shakespeare. Like his hero Lincoln, he prefers 'pastor's work'. In his face book profile lists, there are Shakespearean tragedies.
Mr. Obama can make allusions from Shakespeare. In the context of Afghanistan he can offer the joint chiefs this advice from "Henry V":
"In cases of defence, it is best to weight / the enemy more mighty than he seems".
He may recall some Henry VI, part II for Dick Cheney, "In your protector ship you did device/strange tortures for offenders never head of".
Imagine this plea for congress to put patriotism before partisanship from '"Henry - VIII: "Let all the ends thou aim'st at be the country". Shakespearean quotations may create Obama as a real follower of Lincoln ideology and it is time for gear up for 2012, Mr. Obama could alternate some "Timon of Athens" for his celebrated uniting cry: "What we can do, we will do".
^ TOP OF THIS PAGE ^ MAIN PAGE
FOUNDING EDITOR: ENAYETULLAH KHAN; EDITOR: SAYED KAMALUDDIN
Copyright © Holiday Publication Limited
Mailing address 30, Tejgaon Industrial Area, Dhaka-1208, Bangladesh.
Phone 880-2-9122950, 9110886, 9128117, 8124593 Fax 880-2-9127927 Email holiday@global-bd.net
Webmaster Zahirul Islam Mamoon
English colonists brought to the New World among essential possessions the works of William Shakespeare. The Bard's plays in the colonies were first staged in 1750. By the time of the American Revolution, more than a dozen of his plays had been performed hundreds of times in thriving New England port cities and nascent towns and villages hewn from the wilderness. French writer Alexis de Tocqueville remarked on the popularity of Shakespeare across the new nation in the 1830s: "There is hardly a pioneer's hut that does not contain a few odd volumes of Shakespeare. I remember that I read the feudal drama of Henry V for the first time in a log cabin."
From George Washington's love of the theatre to Harry Truman's surviving high-school essays on The Merchant of Venice, a surprising number of US presidents have well documented connections to Shakespeare and his plays.
Lincoln was a lifelong Bardolater and serial Shakespeare-quoter, as Mr Obama noted in remarks at the recent reopening of Ford's Theatre. Lincoln regarded Shakespeare: an oracle to be consulted for wisdom; a pastor with whom to share confidences and from whom to seek comfort, a friend. He kept a "Complete Works" close at hand in the White House.
Sitting for one official portrait, for instance, Lincoln fought the monotony with a spontaneous performance of the opening soliloquy from "Richard III," along with running commentary on how most actors he'd seen play the role had botched it.
He knew much of "Hamlet" by heart, and shared with one correspondent his still unorthodox view that the best speech by the villain Claudius, the soliloquy commencing, and 'O, my offence is rank' surpasses that commencing 'To be or not to be.' "It was "Macbeth," though, that seemed to haunt Lincoln . He quoted from it countless times, and the "Tomorrow and tomorrow and tomorrow" soliloquy gripped his imagination with unusual power.
Late one night in the summer of 1864, John Forney, secretary of the Senate and frequent White House guest, established Lincoln asleep at his desk, "ghastly pale, and rings under his caverned eyes." His Shakespeare placed on him. Lincoln started conscious and instantaneously read aloud the remarkable speech, with its metaphors of life as bad acting and human endeavour as the noisy and meaningless soundtrack accompanying our progress toward death. When he completed, Lincoln told a surprised Forney that Macbeth's extreme nihilism and utter hopelessness "comes to me tonight like a consolation.
Regan and nihilism
Ronald Regan was influenced by Macbeth's pessimism and nihilism. He recited the entire "Tomorrow and tomorrow" speech from memory at school event in Tennessee. He said to his young guidance "I hope that none of even get that pessimistic or that cynical about life."
Folger Shakespeare Library has a special place in its history for Calvin Coolidge and Herbert Hoover. Former president Coolidge (like Henry Folger, an Amherst graduate) headed the library's trustee committee from 1931 until his death in January 1933. As president, Herbert Hoover attended the library's opening ceremonies in April 1932, accompanied by First Lady Lou Hoover.
The Herbert Hoover Presidential Library and Museum also holds several letters to Hoover from Emily Folger, who worked with her late husband to found Folger Shakespeare Library. Dating from 1934, the letters from Mrs. Folger asked the former president to give serious thought to becoming director of the library. He politely declined, preferring to remain in the West.
John Adams and Thomas Jefferson were pilgrims to Shakespeare's house Avon in 1786. Adams's son John Quincy was lover of Shakespeare and wrote poems. John Adams was also a critic of Shakespearean plays. He had published a volume of Shakespearean criticism.
James Garfield read Shakespeare's plays and sonnets. He also liked Elizabethan dramatists including John Webster, Christopher Marlow and Thomas Kyd. John F. Kennedy also hosted the first Shakespearean performance in the executive mansion and claimed him as "great American writer".
Both - senior and junior Bushes are lovers of "Great American writer". In an interview Junior Bush told that on vacation in 2006, he had "read three Shakespeare". But he did not inform the names.
Shakespearean cynicism and nihilism made fondle on Bill Clinton's smiling face.
He reeled off same speech at a white house celebration of American poetry. He regarded "Macbeth' as a "hardly designed to entice me to a public career." He told that he had learned about the dangers of blind ambition, the fleeting nature of flame, the ultimate emptiness of power disconnected from higher purpose.
Mr. Obama seems to be joined in the ranks of lovers of Shakespeare. Like his hero Lincoln, he prefers 'pastor's work'. In his face book profile lists, there are Shakespearean tragedies.
Mr. Obama can make allusions from Shakespeare. In the context of Afghanistan he can offer the joint chiefs this advice from "Henry V":
"In cases of defence, it is best to weight / the enemy more mighty than he seems".
He may recall some Henry VI, part II for Dick Cheney, "In your protector ship you did device/strange tortures for offenders never head of".
Imagine this plea for congress to put patriotism before partisanship from '"Henry - VIII: "Let all the ends thou aim'st at be the country". Shakespearean quotations may create Obama as a real follower of Lincoln ideology and it is time for gear up for 2012, Mr. Obama could alternate some "Timon of Athens" for his celebrated uniting cry: "What we can do, we will do".
^ TOP OF THIS PAGE ^ MAIN PAGE
FOUNDING EDITOR: ENAYETULLAH KHAN; EDITOR: SAYED KAMALUDDIN
Copyright © Holiday Publication Limited
Mailing address 30, Tejgaon Industrial Area, Dhaka-1208, Bangladesh.
Phone 880-2-9122950, 9110886, 9128117, 8124593 Fax 880-2-9127927 Email holiday@global-bd.net
Webmaster Zahirul Islam Mamoon
Dignity Through Labour
Jahanara Begum
Bangladesh has been blessed with many pioneers and visionaries who have dedicated their lives, skills and experiences to enhance women's status in society by providing them with financial independence. Jahanara Begum is such a visionary who decided to reach out to the most vulnerable and distressed women of society. By engaging them in cottage industry training and providing jobs for them she has helped many poor women find a means to earn a livelihood. Local people of Comilla call her the 'queen of cottage industry'. In 1962 she was awarded by the then governor Azam Khan with the “Kutir Shilper Kandari.”Queen Elizabeth, had heard about Jahanara Begum's achievements and when she came for a visit to Dhaka to see an exhibition of arts and handicrafts at Dhaka Stadium she was impressed by Jahanara's innovative products and presented her with a gold medal and cash prize.
How and when did you start your journey?
At age seven, I first started production of handicrafts with my friends as a means to earn money to pay for my school fees. This gradually turned into an industry. I started at my hometown Shuvopur, with a measly 3 taka investment. In the beginning, I and my friends used to make dula, chakni , chaluni and moshto out of bamboo. My first groups of customers were fish wholesalers who used to do business on the banks, of the Gomoti River. During such time, it just so happened that a close relative of mine had received a small piece of property to be used as a class room. I had envisaged paying the salary of the teacher who would work there and thought of raising the money through collecting small donations and through selling handicraft products. By this time, the concept of Kutir Shilpo (handicrafts) had taken root in my mind as a full fledged profession.
How did you expand your activities?
After my marriage, I settled in Adda village of Baruda Thana. With support of my husband Moninul Islam Miyagi and father- in law late Azmat Ali, I came to Comilla and settled on the northern part of lake Nanua. Women who used to live on the side of Tamukia neighbourhood began to come to my house. And soon I had a list of trainers comprising wives of daily labourers and rickshaw pullers. The founder of Bard Comilla was so impressed with my work that he did not stop at simply appreciating my efforts.He even created a small rent-free sales outlet for me in front of Bard.
How socially conscious were the women you trained at that time?
It was unbelievable. I got their support and assistance. Many poor and abandoned women were coming and taking part in the activities. I had been uniting such women in a collective group by engaging them in kutir shilpo training followed by the creation of employment opportuties. In 1972, I took the initiative to establish Bojrarur cooperative society. My aim had always been to ensure financial security of women with my leadership another 86 women's societies were established.
What is your vision and what are your goals?
I emphasize on self-reliance. I preach and practice the theme “dignity through labour” in its integrated approach at the production and training level. With this vision in mind, it has set the following mission and objectives:
* Provide employment and income to socially deprived indigenous artisans.
* Combine other social activities along with production of handicraft.
* Pay legtimate wages to the artisans.
* Promote locally produced handicrafts in the market both within the country and the outside.
* Produce good quality products to promote the talents of our craftsmanship.
* Design new consumer products and train the artisans to make them.
What is the present status of Jahanara Cottage and Industries?
In 2004-2005 fiscal year, 300 women from different districts of Bangladesh have gained training under the Cooperative Department. In 2007 180 members of cooperative society have taken training on block-printing, batik and dress designing. In 2007-2008 fiscal year, more than 180 people have taken training. Tribal people from Rangamati , Bandarban , Netrokona , Mymensingh and Sylhet have also taken training . Eighty cooperative members have taken training on handicraft and cottage industry under the Comprehensive Village Development Programme(CVPD) of BARD.
Are your children engaged in your business?
Yes . I have 3 sons and 4 daughters. My second son Md. Abdul Ahsan who is ADC and has achieved PHD in Micro Finance. My other children are directly or indirectly involved with my business .My youngest son , Kayrul Basher Shipon is director of this organisation and is looking and coordinating every project and programme.
Are you exporting your products?
Handicraft products are beings exported directly to various member organisation of IFAT( International Federation Of Alternative Trade ) in USA (Ten Thousand Villages , SEERV International) , Canada (Ten Thousand Villagers ) , UK ( Tradecraft Plc) , Sweden ( North And South Exchange AB) And Japan ( The Fair Trade Company ).
How have you been recognised for your achievement’s.
I work for social development and women empowerment , nevertheless I have achieved many awards, including The Comilla Foundation Gold Medal, in 1977 for contribution to the creation of employment opportunities and for overall development of women ,cash prizes for creation of cooperative constitution and for playing the role of a leader in 1985, the National Social Welfare Award in 1988 , The Independence Day Medal in 1993 for her special contribution to rural development , The Rotary Club Award and 10 other top awards in 2000 , The Award On Occasion Of The Thirtieth Anniversary Of Women For Women for my life - long contribution to the important of lives of other women , The Best Zilla Cooperative title under the district of Chittagon. I have also won 18 gold medals . Recently , I have won Shada Moner Manush.
What is your opinion about the future of cottage industries of Bangladesh?
Cottage industry is a traditional epitome of Bangladeshi art and culture. It also symbolizes the heritage of rural Bangladesh. I have transformed this tradition into a way for employment, rural development and economic emancipation for under privileged women. I think government, NGO and private sectors should come forward and take a positive approach in development of cottage industry. As a result, I am all for cooperative revolutions in rural development and advocate collective cooperation that can change the nation and unquestionably advance the condition of women and poor people.
Jahanara Begum has written quite few book on cottage industry and its development and history. These are:
“Comilla Shilpo Bishok Pustak” (1976),Jahan Ara's Kutir Shilpo Rushiar ( In English 1980) , Embroidery Design Pustak” (1984, Dorji Biddya Shikka ( 1986), Kutir Shilper Jari Ghan (1988), Utpadito Pather Shochitro Catalog ,” 1990) , Kutir Shilpo (1988) And Bashtobayone Adda Grame Kutir Shipler Oboshon (1976).
Copyright (R) thedailystar.net 2009
Bangladesh has been blessed with many pioneers and visionaries who have dedicated their lives, skills and experiences to enhance women's status in society by providing them with financial independence. Jahanara Begum is such a visionary who decided to reach out to the most vulnerable and distressed women of society. By engaging them in cottage industry training and providing jobs for them she has helped many poor women find a means to earn a livelihood. Local people of Comilla call her the 'queen of cottage industry'. In 1962 she was awarded by the then governor Azam Khan with the “Kutir Shilper Kandari.”Queen Elizabeth, had heard about Jahanara Begum's achievements and when she came for a visit to Dhaka to see an exhibition of arts and handicrafts at Dhaka Stadium she was impressed by Jahanara's innovative products and presented her with a gold medal and cash prize.
How and when did you start your journey?
At age seven, I first started production of handicrafts with my friends as a means to earn money to pay for my school fees. This gradually turned into an industry. I started at my hometown Shuvopur, with a measly 3 taka investment. In the beginning, I and my friends used to make dula, chakni , chaluni and moshto out of bamboo. My first groups of customers were fish wholesalers who used to do business on the banks, of the Gomoti River. During such time, it just so happened that a close relative of mine had received a small piece of property to be used as a class room. I had envisaged paying the salary of the teacher who would work there and thought of raising the money through collecting small donations and through selling handicraft products. By this time, the concept of Kutir Shilpo (handicrafts) had taken root in my mind as a full fledged profession.
How did you expand your activities?
After my marriage, I settled in Adda village of Baruda Thana. With support of my husband Moninul Islam Miyagi and father- in law late Azmat Ali, I came to Comilla and settled on the northern part of lake Nanua. Women who used to live on the side of Tamukia neighbourhood began to come to my house. And soon I had a list of trainers comprising wives of daily labourers and rickshaw pullers. The founder of Bard Comilla was so impressed with my work that he did not stop at simply appreciating my efforts.He even created a small rent-free sales outlet for me in front of Bard.
How socially conscious were the women you trained at that time?
It was unbelievable. I got their support and assistance. Many poor and abandoned women were coming and taking part in the activities. I had been uniting such women in a collective group by engaging them in kutir shilpo training followed by the creation of employment opportuties. In 1972, I took the initiative to establish Bojrarur cooperative society. My aim had always been to ensure financial security of women with my leadership another 86 women's societies were established.
What is your vision and what are your goals?
I emphasize on self-reliance. I preach and practice the theme “dignity through labour” in its integrated approach at the production and training level. With this vision in mind, it has set the following mission and objectives:
* Provide employment and income to socially deprived indigenous artisans.
* Combine other social activities along with production of handicraft.
* Pay legtimate wages to the artisans.
* Promote locally produced handicrafts in the market both within the country and the outside.
* Produce good quality products to promote the talents of our craftsmanship.
* Design new consumer products and train the artisans to make them.
What is the present status of Jahanara Cottage and Industries?
In 2004-2005 fiscal year, 300 women from different districts of Bangladesh have gained training under the Cooperative Department. In 2007 180 members of cooperative society have taken training on block-printing, batik and dress designing. In 2007-2008 fiscal year, more than 180 people have taken training. Tribal people from Rangamati , Bandarban , Netrokona , Mymensingh and Sylhet have also taken training . Eighty cooperative members have taken training on handicraft and cottage industry under the Comprehensive Village Development Programme(CVPD) of BARD.
Are your children engaged in your business?
Yes . I have 3 sons and 4 daughters. My second son Md. Abdul Ahsan who is ADC and has achieved PHD in Micro Finance. My other children are directly or indirectly involved with my business .My youngest son , Kayrul Basher Shipon is director of this organisation and is looking and coordinating every project and programme.
Are you exporting your products?
Handicraft products are beings exported directly to various member organisation of IFAT( International Federation Of Alternative Trade ) in USA (Ten Thousand Villages , SEERV International) , Canada (Ten Thousand Villagers ) , UK ( Tradecraft Plc) , Sweden ( North And South Exchange AB) And Japan ( The Fair Trade Company ).
How have you been recognised for your achievement’s.
I work for social development and women empowerment , nevertheless I have achieved many awards, including The Comilla Foundation Gold Medal, in 1977 for contribution to the creation of employment opportunities and for overall development of women ,cash prizes for creation of cooperative constitution and for playing the role of a leader in 1985, the National Social Welfare Award in 1988 , The Independence Day Medal in 1993 for her special contribution to rural development , The Rotary Club Award and 10 other top awards in 2000 , The Award On Occasion Of The Thirtieth Anniversary Of Women For Women for my life - long contribution to the important of lives of other women , The Best Zilla Cooperative title under the district of Chittagon. I have also won 18 gold medals . Recently , I have won Shada Moner Manush.
What is your opinion about the future of cottage industries of Bangladesh?
Cottage industry is a traditional epitome of Bangladeshi art and culture. It also symbolizes the heritage of rural Bangladesh. I have transformed this tradition into a way for employment, rural development and economic emancipation for under privileged women. I think government, NGO and private sectors should come forward and take a positive approach in development of cottage industry. As a result, I am all for cooperative revolutions in rural development and advocate collective cooperation that can change the nation and unquestionably advance the condition of women and poor people.
Jahanara Begum has written quite few book on cottage industry and its development and history. These are:
“Comilla Shilpo Bishok Pustak” (1976),Jahan Ara's Kutir Shilpo Rushiar ( In English 1980) , Embroidery Design Pustak” (1984, Dorji Biddya Shikka ( 1986), Kutir Shilper Jari Ghan (1988), Utpadito Pather Shochitro Catalog ,” 1990) , Kutir Shilpo (1988) And Bashtobayone Adda Grame Kutir Shipler Oboshon (1976).
Copyright (R) thedailystar.net 2009
Khadi Reviving the Heritage
The survival of khadi and subsequent rise in its recognition as a tradition worth preserving for its historical and economical value is certainly a remarkable story. Khadi has been very much an integral part of our life and fashion, and its evolution has occured for hundreds of years. From the economic point of view, khadi earned fame in the early nineties and has kept our local weaving industry from the onslaught of smuggled Indian garments that have flooded the markets. In the last fifteen years or so, fashion houses have succeeded in bringing khadi back as part of contemporary fashion.
Khadi or khaddar refers to the different versions of coarse cotton cloth, which have been hand woven using hand spun yarn. Peasants and artisans in pre-industrial India always wore Khadi that had been made from locally grown organic cotton, harvested by local labourers, spun into thread by their womenfolk and woven into cloth by men from various specialist-weaving castes. The exact technology involved in the production of khadi would vary from region to region, as would the techniques used for its decoration (dyeing, embroidery, printing etc). It is a versatile fabric, cool in the summer and warm in the winter. However, being a cruder form of material, it creases faster than other preparations of cotton. In order to improve the look, khadi is often starched to have a stiffer shape. It is widely accepted in the fashion world.
The first promoter of this cloth was Mahatma Gandhi when he recommended all the
Khadi has found a place in the fashion scene.
people of India to wear khadi garments. It was not only an attempt for self-reliance but also to find some common thread (literally) to bring about unity among Indians. Khadi was given a more prominence by Gandhi after his return from South Africa. While in search of the charka (spinning wheel) Gandhi felt that for a nation to be self-reliant, it had to revive indigenous manufactured goods. Gandhi wrote: Swaraj (self-rule) without swadeshi (country made goods) is a lifeless corpse and if Swadeshi is the soul of Swaraj, khadi is the essence of swadeshi. Consequently, khadi became not only a symbol of revolution and resistance but part of an Indian uniqueness. Gandhi acknowledged though, “When I first discovered the spinning wheel it was entirely through perception. It was not backed by knowledge so much so that I confused charka with kargha (handloom). These two forms of fabrics have always confused people. While khadi is hand made, handloom yarn is processed at the mills.”
Comilla has been playing a significant part in producing woven crafts since the days of the Mughals. There were numerous weavers in the Tripura state during the 17th century. The 1890 Tripura Gazetteer notifies us that a woven craft existed in the area which employed thirteen thousand men and two thousand women weavers. Among them most were Hindu and came from Mainamoti, Chandina, Gauripur, Nobinagar, Kalikachha, Dhamti and Borkamta. Brightly coloured lungis in check design as well as sarees and gamchhas were made in Mainamoti. These cost between two taka and five in the currency of that time. The weavers from Shorail, Kalikachha and Nabinagar used to make very good quality dhotis and bed sheets. These used to cost from two to five taka a pair, depending on their quality. Woven craft was mainly concentrated within the areas of Moinamoti, Muradnagar, Gauripur and Chandina. These weavers who had been practising this craft for generations were apt in this field long before the craft became famous in Europe. Even when the demand for material imported from London and Manchester was high, the demand for material woven within the country remained unaffected. Apparel of modern design were made from the posh imported material whereas the everyday clothing of the people of the country, such as lungis, dhotis and saris were made from our own material.
Mahatma Gandhi's exemplary principles and protests against foreign cloth inspired the beginning of>khadi craft in Comilla. In 1921 Gandhi came to Chandina to inspire the weavers and taught them the handling of charka. A branch of the Nikhil Bharat Tantubai Samiti was founded in Comilla which supported to promote the exceptional products of the khadi industry in Kolkata, Mumbai and Chennai. After the partition of India in 1947, khadi work was almost on its way to extinction due to various changes in the political and social environments. Comilla also suffered the effects of those changes. As a result about 5000 spinners in several thanas of Tripura district were thrown out of their part-time employment. Through Abhoy Asram, Comilla tried their best to keep the programme alive, but its organisational capacity was found to be inadequate to cope with the demand of such a large number of spinners.
After the language movement of 1952, Dr. Akhter Hamid Khan, who was a Professor of Victoria College and the Director of the Bangladesh Academy of Rural Development, Comilla, along with the then Governor Firoz Khan Noon established “The Khadi and Cottage Industries Association”. The objectives of the association has been stated in the by law as to encourage and provide facilities to produce and manufacture Khadi and other cottage crafts like tanning, pottery and sericulture etc and to arrange sale and marketing there: Akther Hamid Khan in his report for the first quarter (from October 1, 1956 to December 31,1956) mentioned that the aim of the association was to revive and encourage cottage industries by providing trained workers to organise production of Khadi. Another objective of the association was to educate and organise the village artisans to form various types of artisan cooperative for their self- improvement.
Khan received three Ambar charkas with one trained operator as donation from Indian government in 1957 and took up a small project on an experimental basis for six months with the donated charkas. The purpose of the experiment was to ascertain the productive capacity and the cost of producing Ambar yarn and the quality of cloth produced with Ambar yarn. The result was encouraging and later on the small industries cooperation approved a scheme of Rs. 3.5 lakhs and imported 400 Ambar charkas from India. The charkas were handed over to the Khadi Association but later on they were given to the women's programme of the academy for propagation of Amber spinning wheels among the village women.
On the other hand, some weavers of Comilla region had played an important role to produce and promote khadi in our country; among them Shoilen Guho is considered as one of the pioneers of the khadi creations and was known as Khadibabu. Shoilen was so determined to promote this craft that he used to gather the thread from surrounding villages and spin and sell his own cloth and spent a lot of time to his own village Chandina Comilla to create and promote khadi as well as to instruct and educate the locals in the art of spinning. His business expanded, as there was a boom in the demand, and he started supplying his products to Calcutta. After his death in 1995 his eldest son Arun has been continuing his father's dream to protect our heritage by improving Khadi to make it more appealing to all classes of people. There are many others who have kept this age-old craft alive: Prabodh Das, Noni Saha, Taruni Mohan Raha, Dinesh Babu, Manmohan Dutta, Shantosh Dutta, Samar Majumdar, Swapan Majumdar, Bahar Mia, Jairam Shaha, Prodip Kumar Datta and Shankar Babu.
After independence, a growing sense of national identity has made people realise the worth of our indigenous crafts. While muslin was once the most sought after textile by the elite of the world khadi earned the love of the common people. Now however, the appeal of khadi has crossed classes and generations although the producers of khadi have been fighting hard for their survival with the modern industry made cloths. “We have to import most of the raw materials to produce the textile, as a result the cost of production is becoming high, moreover, we have to fight with the free trade economy” said Prodip Kumar Dutta owner of Bishuddah Khadi Bhandar.
Despite all these hurdles, some courageous entrepreneurs are trying to make khadi a product of our everyday life and heritage. Some of them have already become successful and gradually khadi-craft has turned into an industry. The weavers of Comilla have kept up with the changes in design with time, and they now follow the modern designs of Madras and Bombay to keep their work up-to-date and suitable for contemporary designs. Conversely, Ashraful Rahman Faruq was one such individual who presented khadi as a fashionable collection. He opened Nipun the first shop to sell khadi goods at Malibagh in Dhaka in 1973. He introduced traditional khadi made products (sari, punjabi, shalwar kameez) as well as brought diversification, such as blankets, napkins etc. He did not stop at simply constructing the clothing materials but went on to connect value by utilising colouring, printing and block techniques. Thus, other shops displaying khadi sprouted such as Champak, Kumudini, Joya etc. It was the birth of a new country and what better way to join the jubilation than to revel in the country's own product? With such a mindset, K S M Faruq opened up Khadi Bitan near the Dhaka Science Laboratory, selling khadi from Comilla.
The 80's saw a revolution in the demand for khadi. Men could find everything from winter jackets and scarves to summer outfits like punjabi. Aarong, Kumudini and later Prabartana promoted khadi in a different light as something desirable. They had their own designers along with their own factories and craftsmen.
Internationally celebrated designer and model Bibi Russel came back to Bangladesh in 1994 and started work on promoting the local weaving industry. She set her eyes on the jamdani, muslin, check and khadi introducing these textiles for a fashion development programme. A lot of the work revolved around Shoilen Guho's khadi products. The duo helped to bring khadi further into the limelight during the mid-nineties. Bibi arranged fashion shows at home and abroad to increase the popularity of khadi resulting in a significant following alongside Indian khadi. Bibi commented that people prefer to use natural and ecologically friendly materials like khadi. She is endeavouring to further the work that Shoilen Guho started and also trying to protect the Comilla khadi society.
The khadi industry has been struggling for survival as it has had to make do with outdated equipment, inconsistent product quality, lack of professional expertise and funding, and lack of unity and resolve within the industry to adjust to changing market trends. In contrast, the country's overall textile sector has grown tremendously with the adoption of modern technology, branding, and strong marketing.
The art of spinning needs continuous practice. Some spinners are leaving their profession and switching to other work. Many of them have left the country and their replacements have not been proportionate to. A continuous training programme can solve this problem. But running a training programme is an expensive affair.
Khadi has crossed classes and generations.
Al- Helal, Proprietor of Purbasha Cottage, Comilla explained that the adequate working capital is needed to keep the industry on a winning streak. Many times items are delivered on credit. Also the cotton required for production is often unavailable according to demand. As a result the workers have to make do with whatever is available. A continuous twelve-month work period cannot be maintained. Thread made with pit loom and power loom does not provide a good finish. Producers of khadi spend about eight months using thread from textile mills and the other four months using cotton threads.
Long staple cotton of good quality is not grown in Bangladesh. Import of such cotton from foreign countries requires spending of hard earned foreign exchange. Storage of supply of cotton has become the most serious problem. This problem can be solved by widespread plantation of cotton trees in Bangladesh. There is shortage of other materials such as dyestuff, printing equipment and spare parts for charka.
Experience shows that trendy, good quality khadi products have a good market. It is beyond the capacity of the weavers to pay for a designer. A subsidy to the extent of the salary of a qualified designer can help the weavers improve the quality of their product and serve the community better.
According to Fatima Islam, a woman entrepreneur, (Owner of Agrani Kutir Shilpo) SME loans, and advancement of technology are not being linked to this industry. “Thus,” she says. “While India is thinking about its revival, we are losing our heritage.”
The Asian Development Bank (ADB) is lending India $150 million to restore the popularity of khadi, a widely revered handspun and hand-woven cloth left behind by poor production and marketing. Reviving the khadi industry is anticipated to bolster employment opportunities in India, predominantly in the rural areas where 73% of the country's poor live. India's 11th Five Year Plan acknowledges that khadi production has huge employment prospects, particularly for women and minorities. A $2 million grant will be provided by the Japan Special Fund, through ADB, to maintain the implementation and monitor the progress of the khadi industry reform package funded by the ADB loan. The programme will promote khadi by establishing a “Khadi mark” including the design of a logo to indicate the product is genuine and to help build awareness and popularity of khadi. A marketing organisation with majority shares owned by the private sector will also be set up.
In spite of the huge demand and passion for khadi, it's not expanding as much as expected. So our government and other stakeholders should come forward to give policy support as well as financial support. Export Promotion Bureau (EPB), for instance, can arrange more fairs locally and internationally with subsidised subscription and SME loans should be extended for this sector with easier conditions. As a whole, it is our collective responsibility to protect this heritage that has such great economic potential.
Copyright (R) thedailystar.net 2009
Khadi or khaddar refers to the different versions of coarse cotton cloth, which have been hand woven using hand spun yarn. Peasants and artisans in pre-industrial India always wore Khadi that had been made from locally grown organic cotton, harvested by local labourers, spun into thread by their womenfolk and woven into cloth by men from various specialist-weaving castes. The exact technology involved in the production of khadi would vary from region to region, as would the techniques used for its decoration (dyeing, embroidery, printing etc). It is a versatile fabric, cool in the summer and warm in the winter. However, being a cruder form of material, it creases faster than other preparations of cotton. In order to improve the look, khadi is often starched to have a stiffer shape. It is widely accepted in the fashion world.
The first promoter of this cloth was Mahatma Gandhi when he recommended all the
Khadi has found a place in the fashion scene.
people of India to wear khadi garments. It was not only an attempt for self-reliance but also to find some common thread (literally) to bring about unity among Indians. Khadi was given a more prominence by Gandhi after his return from South Africa. While in search of the charka (spinning wheel) Gandhi felt that for a nation to be self-reliant, it had to revive indigenous manufactured goods. Gandhi wrote: Swaraj (self-rule) without swadeshi (country made goods) is a lifeless corpse and if Swadeshi is the soul of Swaraj, khadi is the essence of swadeshi. Consequently, khadi became not only a symbol of revolution and resistance but part of an Indian uniqueness. Gandhi acknowledged though, “When I first discovered the spinning wheel it was entirely through perception. It was not backed by knowledge so much so that I confused charka with kargha (handloom). These two forms of fabrics have always confused people. While khadi is hand made, handloom yarn is processed at the mills.”
Comilla has been playing a significant part in producing woven crafts since the days of the Mughals. There were numerous weavers in the Tripura state during the 17th century. The 1890 Tripura Gazetteer notifies us that a woven craft existed in the area which employed thirteen thousand men and two thousand women weavers. Among them most were Hindu and came from Mainamoti, Chandina, Gauripur, Nobinagar, Kalikachha, Dhamti and Borkamta. Brightly coloured lungis in check design as well as sarees and gamchhas were made in Mainamoti. These cost between two taka and five in the currency of that time. The weavers from Shorail, Kalikachha and Nabinagar used to make very good quality dhotis and bed sheets. These used to cost from two to five taka a pair, depending on their quality. Woven craft was mainly concentrated within the areas of Moinamoti, Muradnagar, Gauripur and Chandina. These weavers who had been practising this craft for generations were apt in this field long before the craft became famous in Europe. Even when the demand for material imported from London and Manchester was high, the demand for material woven within the country remained unaffected. Apparel of modern design were made from the posh imported material whereas the everyday clothing of the people of the country, such as lungis, dhotis and saris were made from our own material.
Mahatma Gandhi's exemplary principles and protests against foreign cloth inspired the beginning of>khadi craft in Comilla. In 1921 Gandhi came to Chandina to inspire the weavers and taught them the handling of charka. A branch of the Nikhil Bharat Tantubai Samiti was founded in Comilla which supported to promote the exceptional products of the khadi industry in Kolkata, Mumbai and Chennai. After the partition of India in 1947, khadi work was almost on its way to extinction due to various changes in the political and social environments. Comilla also suffered the effects of those changes. As a result about 5000 spinners in several thanas of Tripura district were thrown out of their part-time employment. Through Abhoy Asram, Comilla tried their best to keep the programme alive, but its organisational capacity was found to be inadequate to cope with the demand of such a large number of spinners.
After the language movement of 1952, Dr. Akhter Hamid Khan, who was a Professor of Victoria College and the Director of the Bangladesh Academy of Rural Development, Comilla, along with the then Governor Firoz Khan Noon established “The Khadi and Cottage Industries Association”. The objectives of the association has been stated in the by law as to encourage and provide facilities to produce and manufacture Khadi and other cottage crafts like tanning, pottery and sericulture etc and to arrange sale and marketing there: Akther Hamid Khan in his report for the first quarter (from October 1, 1956 to December 31,1956) mentioned that the aim of the association was to revive and encourage cottage industries by providing trained workers to organise production of Khadi. Another objective of the association was to educate and organise the village artisans to form various types of artisan cooperative for their self- improvement.
Khan received three Ambar charkas with one trained operator as donation from Indian government in 1957 and took up a small project on an experimental basis for six months with the donated charkas. The purpose of the experiment was to ascertain the productive capacity and the cost of producing Ambar yarn and the quality of cloth produced with Ambar yarn. The result was encouraging and later on the small industries cooperation approved a scheme of Rs. 3.5 lakhs and imported 400 Ambar charkas from India. The charkas were handed over to the Khadi Association but later on they were given to the women's programme of the academy for propagation of Amber spinning wheels among the village women.
On the other hand, some weavers of Comilla region had played an important role to produce and promote khadi in our country; among them Shoilen Guho is considered as one of the pioneers of the khadi creations and was known as Khadibabu. Shoilen was so determined to promote this craft that he used to gather the thread from surrounding villages and spin and sell his own cloth and spent a lot of time to his own village Chandina Comilla to create and promote khadi as well as to instruct and educate the locals in the art of spinning. His business expanded, as there was a boom in the demand, and he started supplying his products to Calcutta. After his death in 1995 his eldest son Arun has been continuing his father's dream to protect our heritage by improving Khadi to make it more appealing to all classes of people. There are many others who have kept this age-old craft alive: Prabodh Das, Noni Saha, Taruni Mohan Raha, Dinesh Babu, Manmohan Dutta, Shantosh Dutta, Samar Majumdar, Swapan Majumdar, Bahar Mia, Jairam Shaha, Prodip Kumar Datta and Shankar Babu.
After independence, a growing sense of national identity has made people realise the worth of our indigenous crafts. While muslin was once the most sought after textile by the elite of the world khadi earned the love of the common people. Now however, the appeal of khadi has crossed classes and generations although the producers of khadi have been fighting hard for their survival with the modern industry made cloths. “We have to import most of the raw materials to produce the textile, as a result the cost of production is becoming high, moreover, we have to fight with the free trade economy” said Prodip Kumar Dutta owner of Bishuddah Khadi Bhandar.
Despite all these hurdles, some courageous entrepreneurs are trying to make khadi a product of our everyday life and heritage. Some of them have already become successful and gradually khadi-craft has turned into an industry. The weavers of Comilla have kept up with the changes in design with time, and they now follow the modern designs of Madras and Bombay to keep their work up-to-date and suitable for contemporary designs. Conversely, Ashraful Rahman Faruq was one such individual who presented khadi as a fashionable collection. He opened Nipun the first shop to sell khadi goods at Malibagh in Dhaka in 1973. He introduced traditional khadi made products (sari, punjabi, shalwar kameez) as well as brought diversification, such as blankets, napkins etc. He did not stop at simply constructing the clothing materials but went on to connect value by utilising colouring, printing and block techniques. Thus, other shops displaying khadi sprouted such as Champak, Kumudini, Joya etc. It was the birth of a new country and what better way to join the jubilation than to revel in the country's own product? With such a mindset, K S M Faruq opened up Khadi Bitan near the Dhaka Science Laboratory, selling khadi from Comilla.
The 80's saw a revolution in the demand for khadi. Men could find everything from winter jackets and scarves to summer outfits like punjabi. Aarong, Kumudini and later Prabartana promoted khadi in a different light as something desirable. They had their own designers along with their own factories and craftsmen.
Internationally celebrated designer and model Bibi Russel came back to Bangladesh in 1994 and started work on promoting the local weaving industry. She set her eyes on the jamdani, muslin, check and khadi introducing these textiles for a fashion development programme. A lot of the work revolved around Shoilen Guho's khadi products. The duo helped to bring khadi further into the limelight during the mid-nineties. Bibi arranged fashion shows at home and abroad to increase the popularity of khadi resulting in a significant following alongside Indian khadi. Bibi commented that people prefer to use natural and ecologically friendly materials like khadi. She is endeavouring to further the work that Shoilen Guho started and also trying to protect the Comilla khadi society.
The khadi industry has been struggling for survival as it has had to make do with outdated equipment, inconsistent product quality, lack of professional expertise and funding, and lack of unity and resolve within the industry to adjust to changing market trends. In contrast, the country's overall textile sector has grown tremendously with the adoption of modern technology, branding, and strong marketing.
The art of spinning needs continuous practice. Some spinners are leaving their profession and switching to other work. Many of them have left the country and their replacements have not been proportionate to. A continuous training programme can solve this problem. But running a training programme is an expensive affair.
Khadi has crossed classes and generations.
Al- Helal, Proprietor of Purbasha Cottage, Comilla explained that the adequate working capital is needed to keep the industry on a winning streak. Many times items are delivered on credit. Also the cotton required for production is often unavailable according to demand. As a result the workers have to make do with whatever is available. A continuous twelve-month work period cannot be maintained. Thread made with pit loom and power loom does not provide a good finish. Producers of khadi spend about eight months using thread from textile mills and the other four months using cotton threads.
Long staple cotton of good quality is not grown in Bangladesh. Import of such cotton from foreign countries requires spending of hard earned foreign exchange. Storage of supply of cotton has become the most serious problem. This problem can be solved by widespread plantation of cotton trees in Bangladesh. There is shortage of other materials such as dyestuff, printing equipment and spare parts for charka.
Experience shows that trendy, good quality khadi products have a good market. It is beyond the capacity of the weavers to pay for a designer. A subsidy to the extent of the salary of a qualified designer can help the weavers improve the quality of their product and serve the community better.
According to Fatima Islam, a woman entrepreneur, (Owner of Agrani Kutir Shilpo) SME loans, and advancement of technology are not being linked to this industry. “Thus,” she says. “While India is thinking about its revival, we are losing our heritage.”
The Asian Development Bank (ADB) is lending India $150 million to restore the popularity of khadi, a widely revered handspun and hand-woven cloth left behind by poor production and marketing. Reviving the khadi industry is anticipated to bolster employment opportunities in India, predominantly in the rural areas where 73% of the country's poor live. India's 11th Five Year Plan acknowledges that khadi production has huge employment prospects, particularly for women and minorities. A $2 million grant will be provided by the Japan Special Fund, through ADB, to maintain the implementation and monitor the progress of the khadi industry reform package funded by the ADB loan. The programme will promote khadi by establishing a “Khadi mark” including the design of a logo to indicate the product is genuine and to help build awareness and popularity of khadi. A marketing organisation with majority shares owned by the private sector will also be set up.
In spite of the huge demand and passion for khadi, it's not expanding as much as expected. So our government and other stakeholders should come forward to give policy support as well as financial support. Export Promotion Bureau (EPB), for instance, can arrange more fairs locally and internationally with subsidised subscription and SME loans should be extended for this sector with easier conditions. As a whole, it is our collective responsibility to protect this heritage that has such great economic potential.
Copyright (R) thedailystar.net 2009
Murari Chand College: A centurial journey
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Murari Chand College:
A centurial journey
Tithe Farhana
MURARI Chand College (MC College), of Sylhet has a rich tradition and history to make the founders happy in the heaven. In over a century the institution, set in a lush green pastoral environment, has produced some luminaries of the country who held high positions in civil and military services as well as in other professions. The college has celebrated its 117th year of foundation through organising various programmes. In fact, it was established more as an educational and cultural revolution of Great Sylhet division and Assam province.
History
Brojosundori, a childless widow and daughter of zaminder Murari Chand of Raynagar adopted Raja Girish Chandra Roy as a foster son who later set up Murari Chand High School in 1886 in Sylhet to spread the light of education. When he received positive response from everyone, he took a major initiative to upgrade the high school into college. And thus the voyage of historic MC College started on 27 June in 1892 under Calcutta University with only 18 students. Shotis Chandra Ray was the first principal of this college. Poor infrastructure, financial problems and other obstacles came in the way of providing quality education. In this situation local elites and conscious people became united and requested for government grant to save this institution from closing down. As a result, in 1908 it achieved government recognition along with grant.
1912, Sir Richard Earl, the then Governor of Assam approved it and upgraded it to first class category.
After this recognition the college building was built in Gobindo Park (Presently Hasan market) and since then has been spreading the light of education. Soon people started to demand for upgrading the college to Graduate College. Sir Richard Earl gave a condition that if the local people would bear 50% of the total expenses of the college for two years, then govt. would start the Graduation courses. Some philanthropists came forward under the leadership of Khan Bahadur Syed Abdul Mazid to raise funds along with other notable persons, such as Roy Bahadur Naliny kanto Dostidar, khan Bahadur Haji Mohammad Bokth Majumder , Roy Bahadur Boikunthanat Sharma, Roy Bahadur Shukhamoi Chowdhury, Roy Bahadur Promoth Chandra Datta, Babu Sharda Charan Sham, Babu Radha Binod Dham and Babu Horendra Nath Sinha. They agreed to provide 50% of the expenses and thus on July 1916 the college was upgraded to Degree College, which laid a milestone for the future success.
In January 1921 Khan Bhahadur Syed Abdul Mazid became the education minister of Assam and promised to improve MC College. Then the college was shifted to its new place at Thackarey Hills (now Tilagarh) and acquired 150 acres of land for the college premises. Finally Sir William Morris the then Governor of Assam inaugurated the present campus on 27 July 1925. Over a period of time, the college started honours and masters courses. In 1927 it started honours in Physics and chemistry courses, then after a long gap in 1961it started honours in English, Bangla, Political Science, Economics, Mathematics, then it was affiliated with the newly established Chittagong University in 1967. At present there are 19 departments providing honours and masters programme under the National University at the same time HSC only in science group under Sylhet Education Board. There are nine academic buildings consisting of classrooms, library and offices for around ten thousand students.
Poet Rabindranath Tagore and Kazi Nazrul Islam visited this college, which enriched its values. Students of this college had played a significant role in our glorious Language Movement in 1952 and War of Liberation in 1971. Since the independence till date a lot of brilliant students have been playing a significant role in politics, bureaucracy, and cultural arena both in national and international platform.
Some of the big names who graduated from MC College: Neehar Ranjan Roy a famous historian, M Altaf Hossain former editor of Dawn, a famous Pakistani Daily newspaper, Abul Maal Abdul Muhith, present Finance Minister of Bangladesh, Late M. Saifur Rahman, former Finance Minister, late Principal Dewan Mohammad Azraf, present Education Minister Nurul Islam Nahid, Late Jyanendranath Sharma former professor of Mathematics at Karimganj College, Karimganj, India; Colonel Abu Taher, Bir uttom, Late Comrade Prasun Kanti Roy, popularly known as Barun Roywho who did his BA from Sylhet MC College and was the president of Sylhet district Chhatra Federation in 1947, martyred intellectual Dr. Shamsuddin Ahmed who was brutally killed by Pakistani army in 1971, Late Hena Das, an women activist and communist leader, Late Azmal Hussain Choudhury, former Conservator of Forest, Poet Dilwar, popularly known as Peoples Poet, he was honored with Ekushey Podok for his contribution to our literature, Dr.Zayed Bakth a renowned economist and Research Director of BIDS , Sultan Mohammad Monsur a member of parliament .
7 November 1919 was a historical day for MC College, when the Nobel Laureate poet Rabindranath Tagore came and delivered a remarkable speech before the students at M.C. College hall. This speech was published in a literary journal “Akangkha” of Shantiniketan (1920). Our national poet Kazi Nazrul Islam also visited Sylhet for the first time in 1926. Dewan Mohammad Azraf mentioned in his writings about the visit of Kazi Nazrul Islam in Sylhet. During his visit the poet stayed here for almost a month. Every day he used to attend formal and informal programmes and gatherings. All the teachers of MC College and their wives joined him at dinner at the residence of Vice Principal of the college.
Present scenario
Syeda Shamsunnahar the present and 44th principal of MC College replied in a question about the current status of the college, “Shortage of teachers and classrooms is seriously hampering academic activities of the century-old MC College. However, Principal Syeda Shamsunnahar is hopeful that, all concerned will come forward to overcome these problems and make it an ideal institution for the next generation.
Copyright (R) thedailystar.net 2010
Star Campus Home
Feature
Murari Chand College:
A centurial journey
Tithe Farhana
MURARI Chand College (MC College), of Sylhet has a rich tradition and history to make the founders happy in the heaven. In over a century the institution, set in a lush green pastoral environment, has produced some luminaries of the country who held high positions in civil and military services as well as in other professions. The college has celebrated its 117th year of foundation through organising various programmes. In fact, it was established more as an educational and cultural revolution of Great Sylhet division and Assam province.
History
Brojosundori, a childless widow and daughter of zaminder Murari Chand of Raynagar adopted Raja Girish Chandra Roy as a foster son who later set up Murari Chand High School in 1886 in Sylhet to spread the light of education. When he received positive response from everyone, he took a major initiative to upgrade the high school into college. And thus the voyage of historic MC College started on 27 June in 1892 under Calcutta University with only 18 students. Shotis Chandra Ray was the first principal of this college. Poor infrastructure, financial problems and other obstacles came in the way of providing quality education. In this situation local elites and conscious people became united and requested for government grant to save this institution from closing down. As a result, in 1908 it achieved government recognition along with grant.
1912, Sir Richard Earl, the then Governor of Assam approved it and upgraded it to first class category.
After this recognition the college building was built in Gobindo Park (Presently Hasan market) and since then has been spreading the light of education. Soon people started to demand for upgrading the college to Graduate College. Sir Richard Earl gave a condition that if the local people would bear 50% of the total expenses of the college for two years, then govt. would start the Graduation courses. Some philanthropists came forward under the leadership of Khan Bahadur Syed Abdul Mazid to raise funds along with other notable persons, such as Roy Bahadur Naliny kanto Dostidar, khan Bahadur Haji Mohammad Bokth Majumder , Roy Bahadur Boikunthanat Sharma, Roy Bahadur Shukhamoi Chowdhury, Roy Bahadur Promoth Chandra Datta, Babu Sharda Charan Sham, Babu Radha Binod Dham and Babu Horendra Nath Sinha. They agreed to provide 50% of the expenses and thus on July 1916 the college was upgraded to Degree College, which laid a milestone for the future success.
In January 1921 Khan Bhahadur Syed Abdul Mazid became the education minister of Assam and promised to improve MC College. Then the college was shifted to its new place at Thackarey Hills (now Tilagarh) and acquired 150 acres of land for the college premises. Finally Sir William Morris the then Governor of Assam inaugurated the present campus on 27 July 1925. Over a period of time, the college started honours and masters courses. In 1927 it started honours in Physics and chemistry courses, then after a long gap in 1961it started honours in English, Bangla, Political Science, Economics, Mathematics, then it was affiliated with the newly established Chittagong University in 1967. At present there are 19 departments providing honours and masters programme under the National University at the same time HSC only in science group under Sylhet Education Board. There are nine academic buildings consisting of classrooms, library and offices for around ten thousand students.
Poet Rabindranath Tagore and Kazi Nazrul Islam visited this college, which enriched its values. Students of this college had played a significant role in our glorious Language Movement in 1952 and War of Liberation in 1971. Since the independence till date a lot of brilliant students have been playing a significant role in politics, bureaucracy, and cultural arena both in national and international platform.
Some of the big names who graduated from MC College: Neehar Ranjan Roy a famous historian, M Altaf Hossain former editor of Dawn, a famous Pakistani Daily newspaper, Abul Maal Abdul Muhith, present Finance Minister of Bangladesh, Late M. Saifur Rahman, former Finance Minister, late Principal Dewan Mohammad Azraf, present Education Minister Nurul Islam Nahid, Late Jyanendranath Sharma former professor of Mathematics at Karimganj College, Karimganj, India; Colonel Abu Taher, Bir uttom, Late Comrade Prasun Kanti Roy, popularly known as Barun Roywho who did his BA from Sylhet MC College and was the president of Sylhet district Chhatra Federation in 1947, martyred intellectual Dr. Shamsuddin Ahmed who was brutally killed by Pakistani army in 1971, Late Hena Das, an women activist and communist leader, Late Azmal Hussain Choudhury, former Conservator of Forest, Poet Dilwar, popularly known as Peoples Poet, he was honored with Ekushey Podok for his contribution to our literature, Dr.Zayed Bakth a renowned economist and Research Director of BIDS , Sultan Mohammad Monsur a member of parliament .
7 November 1919 was a historical day for MC College, when the Nobel Laureate poet Rabindranath Tagore came and delivered a remarkable speech before the students at M.C. College hall. This speech was published in a literary journal “Akangkha” of Shantiniketan (1920). Our national poet Kazi Nazrul Islam also visited Sylhet for the first time in 1926. Dewan Mohammad Azraf mentioned in his writings about the visit of Kazi Nazrul Islam in Sylhet. During his visit the poet stayed here for almost a month. Every day he used to attend formal and informal programmes and gatherings. All the teachers of MC College and their wives joined him at dinner at the residence of Vice Principal of the college.
Present scenario
Syeda Shamsunnahar the present and 44th principal of MC College replied in a question about the current status of the college, “Shortage of teachers and classrooms is seriously hampering academic activities of the century-old MC College. However, Principal Syeda Shamsunnahar is hopeful that, all concerned will come forward to overcome these problems and make it an ideal institution for the next generation.
Copyright (R) thedailystar.net 2010
Primary education needs to be reformed
Tithe Farhana
PRIMARY education lays the foundation of higher education, which can propel and sustain economic and rural development and empower the population of a country. Education system of Bangladesh lays importance on primary education. Bangladesh has one of the largest primary education systems in the world considering 16.4 million primary school age children of 6 to 10 years. Primary education can empower the masses. The government thinks primary education can enlighten the common people and help develop democratic culture among them. A signatory to the convention of the rights of the children, Bangladesh seeks to achieve education for all and the Millennium Development Goals.
In 1950, the east Bengal government made primary education compulsory. But due to lack of financial support from the central government it could not achieve the objective. Moreover, the central government's policy of teaching Urdu as a compulsory language in schools created a serious controversy in East Bengal. The impact of the historic language movement of 1952 is too well known to recount. After the emergence of independent Bangladesh in 1971 primary education became a national responsibility. The Constitution of the Republic made it a fundamental right of the people.
The second five-year plan set the objective of Universal Primary Education enrolling 91 per cent of the primary school age children by 2000. With support from IDA, UNDP and UNESCO Bangladesh strengthened its universal primary education programme. A drastic change was brought in the 1990s by strengthening the institutional capacities for increased community participation and low cost solutions to create education opportunities. Bangladesh is committed to the goal of education for all by 2015 set by World Education Forum at its conference held in Dakar, Senegal in April 2000. The Dakar Declaration makes it an imperative to achieve Universal Primary Education (UPE), gender equality, improved literacy and education quality, and increasing life-skills and adopt early childhood education programmes by the year 2015.
Despite initiatives of different governments Bangladesh is yet to achieve the desired level of female education or improve the standard of primary education. According to a UNICEF report on quality primary education, Bangladesh has one of the largest primary education systems in the world with an estimated 16.4 million primary school students in the 6 to 10 age group. But of 365,925 primary school teachers, approximately 53 per cent of teachers and 23 per cent of the head teachers are women engaged by more than 82,218 primary schools. They include 10 types of schools, including madrasahs and government primary schools, registered non-government primary schools (RNGPS), experimental schools, community schools, non-registered non governmental primary schools, Kindergartens, NGO schools, primary sections of secondary schools, ebtedayee madrasahs, primary sections of dakhil, alim, fazil and kamil madrasahs.
Bangladesh's children in the 0-14-year age group is 45.52 million of whom 21.67 million one girls. Out of about 17.22 million primary school age children 8.58 million are girls. The drop estimated at 1.21 million is high. Due to high drop-out and low in-take female education is vulnerable. The NGOs depict a bleak picture of primary education. Key statistics of primary education is given below:
Total Boys Girls
Child population (aged 6 to 10) 16.4 million 7.9 million 8.5 million
Total enrolment Grade 1 – 5 16.0 million 7.9 million 8.1 million
Enrolment aged 6-10 year in Grade 1-5 14.9 million 7.5 million 7.4 million
Net enrolment rate in primary school 90.8% 87.9 % 94.0 %
Primary school children reaching Grade 5 55.0 % 53% 57%
Completion rate of the 5 year primary school cycle 50.7%
Stipend recipients 4.8 million
Average no. of years to complete primary school 8.6 8.7 8.5
Teacher : student ratio 1:49
Number of schools with at least 900 contact hours per year 10%
Source: Directorate of Primary Education, 2008 Annual Sector Performance Report (published in 2009) and UNICEF's report on primary education-2009
Despite programmes and projects taken by the government as well as NGOs over the past decade, Bangladesh's primary education provides a dismal picture. The primary education environment reflects a lack of cultural and social awareness. The situation calls for the reinforcement of rural education system and environment to cut down corruption and dropout. Poor quality of education and high dropout rate could be tackled, states UNICEF, by promoting equity to ensure access to education. It called for the decentralisation of education administration to address special needs and challenges that restrict primary education.
According to the Multiple Indicator Cluster Survey report of UNICEF for 2006 only about 50 per cent of the children living in urban slums attend school compared to the national average of 81 per cent. And about 24 per cent of the slum girls never enroll into either the formal or non-formal schools.
Again, for the enrolled, completion of primary education remains a critical issue. Only 55 per cent of the children eventually get into the secondary schools. Teaching system continues to hamper normal schooling.
The rural primary schools are mostly run by two or three teachers. According to TIB, around 73 per cent teachers in government primary schools and 70 per cent of the teachers in registered non-government primary schools do not have subject based training. The infrastructure of rural primary schools are far from satisfactory. Most schools do not have the required classrooms. Some of the schools take the classes under the open sky. Inadequate funding continues to effect education quality. Against an estimated 6580-10600 taka a primary school needs to provide proper and standard education, the government gives between Taka 3000 to 4200 per government primary school, Taka 360 to each community school and Taka 3000 to each non-government primary school.
A culture of corruption and irregularities pervades the system from top to bottom, with obvious result. Some officials in the primary education complain of inadequate pay, benefits promotions and rewards. Corruption remains a major concern. Teachers allege they have to bribe the upazila education office to get their pay. Primary school teachers had to pay to get their jobs in the first place.
Lack of equity and access remains major problems of primary education. The disadvantage of the marginal groups is a big problem. The tribal population also face the problem of access. The enrollment rate in primary schools in urban poor is not only very low, but often it is lower than in the rural areas.
The AL-led alliance government is keen to introduce a uniform curriculum to achieve a common education standard.
A reform committee has submitted its recommendations to the government in this regard.
UNICEF's cartoon character Meena, Raju and Mittu have made a significant impact by motivating families send their daughters to school. Standard and quality primary education can empower the people fight poverty.
The writer can be reached at: E-mail : tanes_of_mono@yahoo.com
copy right@ the daily star and the financial express
PRIMARY education lays the foundation of higher education, which can propel and sustain economic and rural development and empower the population of a country. Education system of Bangladesh lays importance on primary education. Bangladesh has one of the largest primary education systems in the world considering 16.4 million primary school age children of 6 to 10 years. Primary education can empower the masses. The government thinks primary education can enlighten the common people and help develop democratic culture among them. A signatory to the convention of the rights of the children, Bangladesh seeks to achieve education for all and the Millennium Development Goals.
In 1950, the east Bengal government made primary education compulsory. But due to lack of financial support from the central government it could not achieve the objective. Moreover, the central government's policy of teaching Urdu as a compulsory language in schools created a serious controversy in East Bengal. The impact of the historic language movement of 1952 is too well known to recount. After the emergence of independent Bangladesh in 1971 primary education became a national responsibility. The Constitution of the Republic made it a fundamental right of the people.
The second five-year plan set the objective of Universal Primary Education enrolling 91 per cent of the primary school age children by 2000. With support from IDA, UNDP and UNESCO Bangladesh strengthened its universal primary education programme. A drastic change was brought in the 1990s by strengthening the institutional capacities for increased community participation and low cost solutions to create education opportunities. Bangladesh is committed to the goal of education for all by 2015 set by World Education Forum at its conference held in Dakar, Senegal in April 2000. The Dakar Declaration makes it an imperative to achieve Universal Primary Education (UPE), gender equality, improved literacy and education quality, and increasing life-skills and adopt early childhood education programmes by the year 2015.
Despite initiatives of different governments Bangladesh is yet to achieve the desired level of female education or improve the standard of primary education. According to a UNICEF report on quality primary education, Bangladesh has one of the largest primary education systems in the world with an estimated 16.4 million primary school students in the 6 to 10 age group. But of 365,925 primary school teachers, approximately 53 per cent of teachers and 23 per cent of the head teachers are women engaged by more than 82,218 primary schools. They include 10 types of schools, including madrasahs and government primary schools, registered non-government primary schools (RNGPS), experimental schools, community schools, non-registered non governmental primary schools, Kindergartens, NGO schools, primary sections of secondary schools, ebtedayee madrasahs, primary sections of dakhil, alim, fazil and kamil madrasahs.
Bangladesh's children in the 0-14-year age group is 45.52 million of whom 21.67 million one girls. Out of about 17.22 million primary school age children 8.58 million are girls. The drop estimated at 1.21 million is high. Due to high drop-out and low in-take female education is vulnerable. The NGOs depict a bleak picture of primary education. Key statistics of primary education is given below:
Total Boys Girls
Child population (aged 6 to 10) 16.4 million 7.9 million 8.5 million
Total enrolment Grade 1 – 5 16.0 million 7.9 million 8.1 million
Enrolment aged 6-10 year in Grade 1-5 14.9 million 7.5 million 7.4 million
Net enrolment rate in primary school 90.8% 87.9 % 94.0 %
Primary school children reaching Grade 5 55.0 % 53% 57%
Completion rate of the 5 year primary school cycle 50.7%
Stipend recipients 4.8 million
Average no. of years to complete primary school 8.6 8.7 8.5
Teacher : student ratio 1:49
Number of schools with at least 900 contact hours per year 10%
Source: Directorate of Primary Education, 2008 Annual Sector Performance Report (published in 2009) and UNICEF's report on primary education-2009
Despite programmes and projects taken by the government as well as NGOs over the past decade, Bangladesh's primary education provides a dismal picture. The primary education environment reflects a lack of cultural and social awareness. The situation calls for the reinforcement of rural education system and environment to cut down corruption and dropout. Poor quality of education and high dropout rate could be tackled, states UNICEF, by promoting equity to ensure access to education. It called for the decentralisation of education administration to address special needs and challenges that restrict primary education.
According to the Multiple Indicator Cluster Survey report of UNICEF for 2006 only about 50 per cent of the children living in urban slums attend school compared to the national average of 81 per cent. And about 24 per cent of the slum girls never enroll into either the formal or non-formal schools.
Again, for the enrolled, completion of primary education remains a critical issue. Only 55 per cent of the children eventually get into the secondary schools. Teaching system continues to hamper normal schooling.
The rural primary schools are mostly run by two or three teachers. According to TIB, around 73 per cent teachers in government primary schools and 70 per cent of the teachers in registered non-government primary schools do not have subject based training. The infrastructure of rural primary schools are far from satisfactory. Most schools do not have the required classrooms. Some of the schools take the classes under the open sky. Inadequate funding continues to effect education quality. Against an estimated 6580-10600 taka a primary school needs to provide proper and standard education, the government gives between Taka 3000 to 4200 per government primary school, Taka 360 to each community school and Taka 3000 to each non-government primary school.
A culture of corruption and irregularities pervades the system from top to bottom, with obvious result. Some officials in the primary education complain of inadequate pay, benefits promotions and rewards. Corruption remains a major concern. Teachers allege they have to bribe the upazila education office to get their pay. Primary school teachers had to pay to get their jobs in the first place.
Lack of equity and access remains major problems of primary education. The disadvantage of the marginal groups is a big problem. The tribal population also face the problem of access. The enrollment rate in primary schools in urban poor is not only very low, but often it is lower than in the rural areas.
The AL-led alliance government is keen to introduce a uniform curriculum to achieve a common education standard.
A reform committee has submitted its recommendations to the government in this regard.
UNICEF's cartoon character Meena, Raju and Mittu have made a significant impact by motivating families send their daughters to school. Standard and quality primary education can empower the people fight poverty.
The writer can be reached at: E-mail : tanes_of_mono@yahoo.com
copy right@ the daily star and the financial express
Prospect of jute brightens as world fights global warming and climate change
Tithe Farhana
Once jute glittered in this part of the world where enthusiasm surrounding the golden fiber was so high that students were taught about its glory that spread across the world. It was the main cash crop that used to ensure economic power of the people as well as fetch millions of dollars from exports.
There are now encouraging signs to revive the past glory of the jute against the backdrop of worldwide campaign to combat the effect of pollution and protect bio-diversity. The government is taking some measures to revitalise the sector that still can play a role of economic emancipation of the people and protect the environment.
United Nations organisation (UNO) had declared 2009 as the year of natural fiber. There have been debates and arguments going on between LDCs and developed countries to fight global warming and climate change threatening some of the poorest countries of the world. In order to identify the contemporary condition of jute production and industrial development one must put the issue in perspective.
During the 1960s exports of jute and jute goods were the two most important sources of foreign exchange of Pakistan.
After independence of Bangladesh in 1971, the government pursued a programme of nationalisation of large manufacturing enterprises. As part of this programme it took over all the abandoned jute mills and nationalised those owned by Bangladeshi citizens. The operations of these nationalized mills were put under the Bangladesh Jute Mills Corporation (BJMC). In the early 80s, some rethinking led to a partial reversal of this policy and over 50 percent of the mills (35 out of 66) under BJMC were privatised. Notwithstanding this change, market forces were still not allowed to guide the operation of the mills and both public and private sector mills remained mired in large financial losses.
During 1990s the government focused again on the jute sector problems through a reconstructing programme in order to create a commercially workable jute industry. In this period, following the suggestions of the World Bank, government was on track to denationalise a number of public sector jute mills. Supported by the World Bank's jute sector adjustment credit (JSAC), the government put this sector into restructuring programme in 1993 to nationalise the cost structure in the jute industry and to introduce mechanism through which financial discipline and accountability could be established. The jute sector reform programme of $ 250 million was the single largest World Bank assisted projected in Bangladesh at that time.
In this context Kamran T Rahman, ex-chairman of BJMC, commented in a article "When the credit agreement was finally signed in Washington we were astonished to find that the private sector would get two-thirds of this predetermined amount but the public sector would get 100% of their book losses. As a result, the private sector mills received 16% of their sales value as interim loss finance and the public sector mills got a minimum of 31% and up to a maximum of 67. Consequently, a very uneven playing field was created in the jute sector through this World Bank assisted project." Jute Sector Reforms got a catastrophic event with the closure of Adamjee jute mills of Bangladesh in 2002. Researcher and columnist A.M.M Shahabuddin, regarded this event as "an indecent burial." Consequently, smuggling raw jute to India increased and the circumstance went downhill while Bangladesh produced just one lack tonnes of Jute per year, while India was producing annually over two million tonnes of raw jute .
Najmul Huq, Chairman of Bangladesh Jute Mills Association (BJMA), pointed out five major drawbacks of Jute sector: unavailability of varieties of jute seed, absenteeism of mechanisation, inconsistent policy on private sector, inadequate R & D facilities at both public and private levels, continued financial crisis in the public sector jute mills and lack of coordination between public and private sector. Sheikh Farook Hossain, President of Bangladesh Jute Association (BJA) commented: "Climate change is responsible for degrading of jute cultivation even as rivers are dying along with golden colour of the fiber is becoming fade."
According to a report of Bangladesh Jute Spinners Association, about 4.0 to 4.2 million bales are required yearly for manufacturing jute products by presently running mills, and on the other hand 1.8 to 2.0 million bales of raw jute are being exported. So, Bangladesh requires 6.0 to 6.5 million bales of raw jute every year while it is producing only 4.5 million bales.
The government has imposed a ban on export of raw jute mainly to ensure adequate availability for the local jute mills, which have been facing a short supply and price hike in the domestic market.
The UN declaration of 2009 as the 'Year of Natural Fiber' was aimed to popularise the use of natural fibers in manufacturing goods and encourage consumers of developed countries to buy the environment-friendly products.
There is an ample scope for raising use of jute and jute goods at the domestic level. Australia and New Zealand are the prospective destinations for the jute products, especially jute shopping bags, as eco-concerns drive demand for biodegradable goods in the global market. Opportunities have been created for higher volume of export this year as some European countries plan to impose ban on the use of polythene bags in 2010. Australia has already announced its plan to restrict use of plastic bags and few other countries have already imposed the ban.
Bangladesh and India have started a long-term project on development of jute-based geotextiles, which will potentially prevent soil erosion and help the roads to last for a longer time.
The writer can be reached at tithi farhana
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© The Financial Express 2009 Online Partner Orangebd Ltd.
Once jute glittered in this part of the world where enthusiasm surrounding the golden fiber was so high that students were taught about its glory that spread across the world. It was the main cash crop that used to ensure economic power of the people as well as fetch millions of dollars from exports.
There are now encouraging signs to revive the past glory of the jute against the backdrop of worldwide campaign to combat the effect of pollution and protect bio-diversity. The government is taking some measures to revitalise the sector that still can play a role of economic emancipation of the people and protect the environment.
United Nations organisation (UNO) had declared 2009 as the year of natural fiber. There have been debates and arguments going on between LDCs and developed countries to fight global warming and climate change threatening some of the poorest countries of the world. In order to identify the contemporary condition of jute production and industrial development one must put the issue in perspective.
During the 1960s exports of jute and jute goods were the two most important sources of foreign exchange of Pakistan.
After independence of Bangladesh in 1971, the government pursued a programme of nationalisation of large manufacturing enterprises. As part of this programme it took over all the abandoned jute mills and nationalised those owned by Bangladeshi citizens. The operations of these nationalized mills were put under the Bangladesh Jute Mills Corporation (BJMC). In the early 80s, some rethinking led to a partial reversal of this policy and over 50 percent of the mills (35 out of 66) under BJMC were privatised. Notwithstanding this change, market forces were still not allowed to guide the operation of the mills and both public and private sector mills remained mired in large financial losses.
During 1990s the government focused again on the jute sector problems through a reconstructing programme in order to create a commercially workable jute industry. In this period, following the suggestions of the World Bank, government was on track to denationalise a number of public sector jute mills. Supported by the World Bank's jute sector adjustment credit (JSAC), the government put this sector into restructuring programme in 1993 to nationalise the cost structure in the jute industry and to introduce mechanism through which financial discipline and accountability could be established. The jute sector reform programme of $ 250 million was the single largest World Bank assisted projected in Bangladesh at that time.
In this context Kamran T Rahman, ex-chairman of BJMC, commented in a article "When the credit agreement was finally signed in Washington we were astonished to find that the private sector would get two-thirds of this predetermined amount but the public sector would get 100% of their book losses. As a result, the private sector mills received 16% of their sales value as interim loss finance and the public sector mills got a minimum of 31% and up to a maximum of 67. Consequently, a very uneven playing field was created in the jute sector through this World Bank assisted project." Jute Sector Reforms got a catastrophic event with the closure of Adamjee jute mills of Bangladesh in 2002. Researcher and columnist A.M.M Shahabuddin, regarded this event as "an indecent burial." Consequently, smuggling raw jute to India increased and the circumstance went downhill while Bangladesh produced just one lack tonnes of Jute per year, while India was producing annually over two million tonnes of raw jute .
Najmul Huq, Chairman of Bangladesh Jute Mills Association (BJMA), pointed out five major drawbacks of Jute sector: unavailability of varieties of jute seed, absenteeism of mechanisation, inconsistent policy on private sector, inadequate R & D facilities at both public and private levels, continued financial crisis in the public sector jute mills and lack of coordination between public and private sector. Sheikh Farook Hossain, President of Bangladesh Jute Association (BJA) commented: "Climate change is responsible for degrading of jute cultivation even as rivers are dying along with golden colour of the fiber is becoming fade."
According to a report of Bangladesh Jute Spinners Association, about 4.0 to 4.2 million bales are required yearly for manufacturing jute products by presently running mills, and on the other hand 1.8 to 2.0 million bales of raw jute are being exported. So, Bangladesh requires 6.0 to 6.5 million bales of raw jute every year while it is producing only 4.5 million bales.
The government has imposed a ban on export of raw jute mainly to ensure adequate availability for the local jute mills, which have been facing a short supply and price hike in the domestic market.
The UN declaration of 2009 as the 'Year of Natural Fiber' was aimed to popularise the use of natural fibers in manufacturing goods and encourage consumers of developed countries to buy the environment-friendly products.
There is an ample scope for raising use of jute and jute goods at the domestic level. Australia and New Zealand are the prospective destinations for the jute products, especially jute shopping bags, as eco-concerns drive demand for biodegradable goods in the global market. Opportunities have been created for higher volume of export this year as some European countries plan to impose ban on the use of polythene bags in 2010. Australia has already announced its plan to restrict use of plastic bags and few other countries have already imposed the ban.
Bangladesh and India have started a long-term project on development of jute-based geotextiles, which will potentially prevent soil erosion and help the roads to last for a longer time.
The writer can be reached at tithi farhana
* More
* News Watch
* Most Viewed
* ‘Business incubator' will help grow entrepreneurship
* Six Bangladeshis die in Makkah house collapse
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Prospects of rubber plantation
Prospects of rubber plantation
Tithe Farhana
Rubber is so essential that it has been used since the beginning of modern civilization. It is the third consuming product in the world after iron and petroleum. Its varied use has made life easier and comfortable. The rubber trees are environment friendly.
Rubber is produced from the latex of rubber trees. British planters first brought it in this subcontinent during the early twentieth century. Rubber plantation was commercially launched first in Bangladesh at Ramu, Cox's Bazar in 1960-61 and up to 1970 a total of 7,000 acres of land was brought under plantation. After the independence of Bangladesh in 1971, the new government provided assistance for rubber plantation, improvement and growth of rubber industry. Rubber plantation was integrated as a special programme in the country's First Five-Year Plan. Bangladesh Forest Industries Development Corporation (BFIDC) was asked to plant rubber trees on a total of 10,000 acres of land and the annual production target was set at 350 tonnes of rubber by 1977-78.
Chittagong, Cox's Bazar, Sylhet, and Chittagong Hill Tracts were identified as the major rubber plantation areas. BFIDC was the sole authority to plant and produce rubber till 1978. Later, the government decided to welcome private entrepreneurs to invest in this sector and they were allowed entry in this sector in 1980-81. Currently, there are 1,300 rubber gardens across the country under private sector. The domestic production of raw rubber could meet only 35% of the country's demand until 1995. The rubber industry in Bangladesh got a boost in late 1990s, especially after the signing of the Chittagong Hill Tracts Peace Accord in 1997. Asian Development Bank (ADB) provided Tk 52.5 crore in phases from 1979 to 1995 and the government allocated Tk 13.5 crore for rubber production after CHT peace accord was signed in 1997.
Presently, the country has a capacity to produce about 30,000 tonnes of rubber a year. However, the production was estimated in 2007 at only 10,000 tonnes and in 2009 it was 16,000 tonnes. During the period from July 2005 to October 2007, BFIDC produced 5,692 tonnes of rubber -- 1927.03 tonnes in 2005-2006, 2002.74 tonnes in 2006-2007 and the remaining 512 tonnes in the first four months of fiscal 2008.
Rubber seed kernel is extracted for oil, used as lubricant, and application in soap and paint industries. Besides, its cake is also used as fertiliser and poultry feed. Full-grown rubber plants are the prospective source of honey. Affluent or latex processing wastes and residues can be used as fertiliser and making biogas for power. Mr. Motaher Billah Chowdhury, vice president of Bangladesh rubber garden owners association, comments: "Rubber trees absorb three times more carbon-dioxide and release oxygen than other trees. Rubber plantation can reduce air pollution and help maintain ecological balance". While the world is facing the affects of climate change, rubber trees can protect use from its bad effect.
Fallen leaves of rubber trees produce biomass. Additionally, rubber roots form net spreading over the top soil up to a depth 1 to 1.5 metres and increase the porosity of the soil. Rubber is a preferred fast growing multipurpose species for quick afforestation. It works as a good 'carbons sink' that will help reduce global warming. Rubber plantations have a green image and are inherently environment friendly. Properly managed plantations are self-sustainable ecosystems and could maintain a fair degree of biodiversity.
National Rubber policy should be framed for promotion of this sector. The rubber garden owner's association has been demanding formation of a Rubber Board, where a Research & Development wing will be devoted for continues improvement of rubber product. Lack of expertise in this sector is a big obstacle to its growth. The government or BFIDC can hire foreign experts for the time being for improvement of this industry and take steps for building necessary infrastructure for the sector.
Participation of Bangladesh rubber garden owners association in the `India rubber expo 2009' has played an important role in highlighting the prospect of rubber production in the country.
According to International Rubber Study group, there is a gap between production and consumption of natural rubber in the world. Present world production is 9.8 million tonnes against a demand for 10.11 million tonnes a year.
Researchers and planters have emphasised on community based farming and introduction of integrated farming system for rubber plantation and production. Since technology is prime condition for advancement in industrialization and agricultural development, it must put emphasis on this sector for doubling production to 60,000 tones a year by.
The writer is a development worker. She can be reached at e-mail tanes_of_mono@yahoo.com
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Tithe Farhana
Rubber is so essential that it has been used since the beginning of modern civilization. It is the third consuming product in the world after iron and petroleum. Its varied use has made life easier and comfortable. The rubber trees are environment friendly.
Rubber is produced from the latex of rubber trees. British planters first brought it in this subcontinent during the early twentieth century. Rubber plantation was commercially launched first in Bangladesh at Ramu, Cox's Bazar in 1960-61 and up to 1970 a total of 7,000 acres of land was brought under plantation. After the independence of Bangladesh in 1971, the new government provided assistance for rubber plantation, improvement and growth of rubber industry. Rubber plantation was integrated as a special programme in the country's First Five-Year Plan. Bangladesh Forest Industries Development Corporation (BFIDC) was asked to plant rubber trees on a total of 10,000 acres of land and the annual production target was set at 350 tonnes of rubber by 1977-78.
Chittagong, Cox's Bazar, Sylhet, and Chittagong Hill Tracts were identified as the major rubber plantation areas. BFIDC was the sole authority to plant and produce rubber till 1978. Later, the government decided to welcome private entrepreneurs to invest in this sector and they were allowed entry in this sector in 1980-81. Currently, there are 1,300 rubber gardens across the country under private sector. The domestic production of raw rubber could meet only 35% of the country's demand until 1995. The rubber industry in Bangladesh got a boost in late 1990s, especially after the signing of the Chittagong Hill Tracts Peace Accord in 1997. Asian Development Bank (ADB) provided Tk 52.5 crore in phases from 1979 to 1995 and the government allocated Tk 13.5 crore for rubber production after CHT peace accord was signed in 1997.
Presently, the country has a capacity to produce about 30,000 tonnes of rubber a year. However, the production was estimated in 2007 at only 10,000 tonnes and in 2009 it was 16,000 tonnes. During the period from July 2005 to October 2007, BFIDC produced 5,692 tonnes of rubber -- 1927.03 tonnes in 2005-2006, 2002.74 tonnes in 2006-2007 and the remaining 512 tonnes in the first four months of fiscal 2008.
Rubber seed kernel is extracted for oil, used as lubricant, and application in soap and paint industries. Besides, its cake is also used as fertiliser and poultry feed. Full-grown rubber plants are the prospective source of honey. Affluent or latex processing wastes and residues can be used as fertiliser and making biogas for power. Mr. Motaher Billah Chowdhury, vice president of Bangladesh rubber garden owners association, comments: "Rubber trees absorb three times more carbon-dioxide and release oxygen than other trees. Rubber plantation can reduce air pollution and help maintain ecological balance". While the world is facing the affects of climate change, rubber trees can protect use from its bad effect.
Fallen leaves of rubber trees produce biomass. Additionally, rubber roots form net spreading over the top soil up to a depth 1 to 1.5 metres and increase the porosity of the soil. Rubber is a preferred fast growing multipurpose species for quick afforestation. It works as a good 'carbons sink' that will help reduce global warming. Rubber plantations have a green image and are inherently environment friendly. Properly managed plantations are self-sustainable ecosystems and could maintain a fair degree of biodiversity.
National Rubber policy should be framed for promotion of this sector. The rubber garden owner's association has been demanding formation of a Rubber Board, where a Research & Development wing will be devoted for continues improvement of rubber product. Lack of expertise in this sector is a big obstacle to its growth. The government or BFIDC can hire foreign experts for the time being for improvement of this industry and take steps for building necessary infrastructure for the sector.
Participation of Bangladesh rubber garden owners association in the `India rubber expo 2009' has played an important role in highlighting the prospect of rubber production in the country.
According to International Rubber Study group, there is a gap between production and consumption of natural rubber in the world. Present world production is 9.8 million tonnes against a demand for 10.11 million tonnes a year.
Researchers and planters have emphasised on community based farming and introduction of integrated farming system for rubber plantation and production. Since technology is prime condition for advancement in industrialization and agricultural development, it must put emphasis on this sector for doubling production to 60,000 tones a year by.
The writer is a development worker. She can be reached at e-mail tanes_of_mono@yahoo.com
* More
* News Watch
* Most Viewed
* How transparent is budget making process?
* PM moves to Gana Bhaban
* JS team visits troubled CHT areas today
* 15 insurers yet to float IPO (4224)
* 'Banking sector to remain top choice for upcoming professionals' (3428)
* Empathising with employees (2363)
* Labour unrest spreads to Ashulia, Narayanganj (1796)
* ICB AMCL declares NAV of two Unit Funds (1795)
* Two high govt officials killed in road mishap (1790)
* Most ISD call rates down from today (1779)
* Square Pharma to grab insulin mkt (1565)
* CPI to be modified from next year (1532)
* One-third of online banks yet to set up disaster backup system (1370)
* New MD of Al-Arafah Islami Bank (1345)
* CSE eyes 20 pc investors for ITS in 2 yrs (1306)
Detailed DSE Trading
Share/Bookmark
Financial Express Print View
* Home
* About Us
* Contact Us
* Editor's Panel
* Web Mail
* Feedback
* Print Version Ad Price
*
© The Financial Express 2009 Online Partner Orangebd Ltd. .......
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