assignment of bangla

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Translation of assignment – English–Bengali dictionary

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• It was a jammy assignment - more of a holiday really.
• He took this award-winning photograph while on assignment in the Middle East .
• His two-year assignment to the Mexico office starts in September .
• She first visited Norway on assignment for the winter Olympics ten years ago.
• He fell in love with the area after being there on assignment for National Geographic in the 1950s.

(Translation of assignment from the Cambridge English–Bengali Dictionary © Cambridge University Press)

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a place where owners can leave their dogs when they are at work or away from home in the daytime, or the care the dogs receive when they are there

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কথা বলার গতি

টেক্সট অনুবাদ, সোর্স টেক্সট, অনুবাদের ফলাফল, ডকুমেন্ট অনুবাদ, টেনে এনে রাখুন.

ওয়েবসাইটের অনুবাদ

একটি URL লিখুন

সংরক্ষিত হয়েছে

YaleGlobal Online

Bangladesh faces the challenge of globalization.

DHAKA: Bangladesh faces the challenge of achieving accelerated economic growth and alleviating the massive poverty that afflicts nearly two-fifths of its 135 million people. To meet this challenge, market-oriented liberalizing policy reforms were initiated in the mid-1980s and were pursued much more vigorously in the 1990s. These reforms were particularly aimed at moving towards an open economic regime and integrating with the global economy.

During the 1990s, notable progress was made in economic performance. Along with maintaining economic stabilization with a significantly reduced and declining dependence on foreign aid, the economy appeared to begin a transition from stabilization to growth. The average annual growth in per capita income had steadily accelerated from about 1.6 per cent per annum in the first half of the 1980s to 3.6 percent by the latter half of the 1990s. This improved performance owed itself both to a slowdown in population growth and a sustained increase in the rate of GDP growth, which averaged 5.2 percent annually during the second half of the 1990s. During this time, progress in the human development indicators was even more impressive. Bangladesh was in fact among the top performing countries in the 1990s, when measured by its improvement in the Human Development Index (HDI) as estimated by the United Nations Development Project (UNDP). In terms of the increase in the value of HDI between 1990 and 2001, Bangladesh is surpassed only by China and Cape Verde.

While most low-income countries depend largely on the export of primary commodities, Bangladesh has made the transition from being primarily a jute-exporting country to a garment-exporting one. This transition has been dictated by the country's resource endowment, characterized by extreme land scarcity and a very high population density, making economic growth dependent on the export of labor-intensive manufactures.

Although Bangladesh still does not rank among the most globally integrated developing economies, the pace of integration has been quite rapid. Until hit by the global recession in 2001, there had been robust and sustained growth of export earnings, averaging about 15 percent per year in the 1990s. As a result, the ratio of export earnings to GDP had nearly doubled to about 14 percent by the end of the decade. In 2001-02, however, export earnings declined in US dollar terms for the first time in nearly 15 years. Although there was a recovery in the following year, the medium term outlook indicates that it will be difficult to regain the export momentum of the 1990s.

A greater integration with the global economy seems to fit well with the kind of pro-poor growth envisaged by Bangladesh's development efforts. The export-oriented garment industry presently employs around 1.8 million workers - mostly women from low-income, rural backgrounds. The second dominant export-oriented activity, shrimp farming, is also very labor intensive, presently employing nearly half a million rural poor. More generally, import liberalization is likely to have contributed to the creation of productive employment for the poor through the strengthening of many small-scale and informal sector activities that have benefited from improved access to imported inputs.

The relatively strong growth of the Bangladeshi economy in the 1990s was underpinned by the even stronger export growth. Unfortunately, the removal of the Multi-Fiber Arrangements (MFA) quotas now threatens to increase competition in the global garment industry and thus limit Bangladesh's growth. The strength of the industry depends on the export quotas dictated by the MFA and preferential access in the major Western markets. Moreover, other export industries are unlikely to take its place if the garment industry shrinks; excluding the garment industry, the growth of the large-scale manufacturing industries was a meager 4 percent annually in the 1990s. That may partly reflect the overall poor investment climate, but also partly the effect of increased competition from imports on industries catering to the domestic market. In such a situation, the desirability of further import liberalization may be put to question. Since the country depends heavily on imported raw materials, machinery and components, cutting back on imports would hurt prospects for creating jobs by adversely affecting production and investment activities.

It is not easy for a Least Developed Country (LDC) like Bangladesh to specialize in manufactured exports. Having low wage costs can hardly compensate for its lack of marketing skills and infrastructure and poor overall investment climate. Moreover, the high degree of dependence of domestic industries on imported raw materials and industrial inputs makes it difficult for Bangladesh to satisfy the so-called "rules of origin" in getting preferential access for its exports in the markets of the developed countries. Thus, most of Bangladesh's garment exports are not eligible for the tariff concessions given under the Generalized System of Preferences (GSP) in the EU market. This problem has not received adequate attention, since the other major players in textile trade among developing countries are hardly affected by it.

Bangladesh can hopefully benefit from the European Union's decision to allow duty-free import of "everything but arms" from the LDCs, and it would like to see the replication of such trade concessions in other industrialized countries. Unfortunately, the same rules of origin as under GSP apply here as well. The GSP rules were devised decades ago to help developing countries promote export-oriented industrialization. But, in effect, the rules proved discriminatory against LDCs like Bangladesh that count on low value-addition processing activities. On top of these rules, Bangladesh also has to worry about non-tariff barriers such as those relating to environmental or labor standards. Anti-dumping actions are already under way against exports from Bangladesh, and they are an important latent threat when the MFA is dismantled. The tough sanitary and phytosanitary regulations of the developed countries are also an impediment for diversifying into agro-processed export items for Bangladesh and other countries that lack product standards and certification facilities.

Another issue of great importance to Bangladesh is that the free movement of temporary workers across borders be expanded, for workers' remittances play an important role in its economy. Indeed, a redeeming feature in the face of the export slowdown in Bangladesh is the continued increase in the inflow of migrant workers' remittances, which grew from about 2.5 percent of GDP in the beginning of the 1990s to above 5 percent in 2001-02 (amounting to about US$2.5 billion). Migrant workers are mostly unskilled or semi-skilled, and most of them come from poor rural families, making their remitted savings an important means for their families to escape poverty. There is, however, considerable uncertainty about the continuation of these remittance inflows, which depend on the economic fortunes of the host countries and their changing policies and attitudes towards guest workers. Most of Bangladesh's temporary migrant workers are in the Middle East, but increasingly they are going to more diverse destinations in East Asia and Europe, though often illegally.

In the wake of the 2001 global recession, Bangladesh's reliance on foreign countries as a market for exports and as a source of remittances has become obvious. If Bangladesh is to become less vulnerable to the economic fortunes of others, it will need to strengthen its domestic economy, creating jobs and markets at home. A strong domestic sector and an improved overall investment environment will provide a more stable source of income - like what the garment industry has provided so far - and will rekindle and sustain Bangladesh's economic growth.

Wahiduddin Mahmud is professor of economics, University of Dhaka and a former Minster of Finance and Planning of the Caretaker Government of Bangladesh.

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• Countries and Their Cultures
• Culture of Bangladesh

Culture Name

Bangladeshi

Alternative Names

Orientation.

Identification. "Bangladesh" is a combination of the Bengali words, Bangla and Desh, meaning the country or land where the Bangla language is spoken. The country formerly was known as East Pakistan.

Location and Geography. Bangladesh straddles the Bay of Bengal in south Asia. To the west and north it is bounded by India; to the southeast, it borders Myanmar. The topography is predominantly a low-lying floodplain. About half the total area is actively deltaic and is prone to flooding in the monsoon season from May through September. The Ganges/Padma River flows into the country from the northwest, while the Brahmaputra/ Jamuna enters from the north. The capital city, Dhaka, is near the point where those river systems meet. The land is suitable for rice cultivation.

In the north and the southeast the land is more hilly and dry, and tea is grown. The Chittagong Hill Tracts have extensive hardwood forests. The vast river delta area is home to the dominant plains culture. The hilly areas of the northeast and southeast are occupied by much smaller tribal groups, many of which have strongly resisted domination by the national government and the population pressure from Bangladeshis who move into and attempt to settle in their traditional areas. In 1998 an accord was reached between the armed tribal group Shanti Bahini and the government.

Demography. Bangladesh is the most densely populated nonisland nation in the world. With approximately 125 million inhabitants living in an area of 55,813 square miles, there are about 2,240 persons per square mile. The majority of the population (98 percent) is Bengali, with 2 percent belonging to tribal or other non-Bengali groups. Approximately 83 percent of the population is Muslim, 16 percent is Hindu, and 1 percent is Buddhist, Christian, or other. Annual population growth rate is at about 2 percent.

Infant mortality is approximately seventy-five per one thousand live births. Life expectancy for both men and women is fifty-eight years, yet the sex ratios for cohorts above sixty years of age are skewed toward males. Girls between one and four years of age are almost twice as likely as boys to die.

In the early 1980s the annual rate of population increase was above 2.5 percent, but in the late 1990s it decreased to 1.9 percent. The success of population control may be due to the demographic transition (decreasing birth and death rates), decreasing farm sizes, increasing urbanization, and national campaigns to control fertility (funded largely by other nations).

Linguistic Affiliation. The primary language is Bangla, called Bengali by most nonnatives, an Indo-European language spoken not just by Bangladeshis, but also by people who are culturally Bengali. This includes about 300 million people from Bangladesh, West Bengal, and Bihar, as well as Bengali speakers in other Indian states. The language dates from well before the birth of Christ. Bangla varies by region, and people may not understand the language of a person from another district. However, differences in dialect consist primarily of slight differences in accent or pronunciation and minor grammatical usages.

Symbolism. The most important symbol of national identity is the Bangla language. The flag is a dark green rectangle with a red circle just left of center. Green symbolizes the trees and fields of the countryside; red represents the rising sun and the blood spilled in the 1971 war for liberation. The national anthem was taken from a poem by Nobel laureate Rabindranath Tagore and links a love of the natural realm and land with the national identity.

Since independence in 1971, the national identity has evolved. Islamic religious identity has become an increasingly important element in the national dialogue. Many Islamic holy days are nationally celebrated, and Islam pervades public space and the media.

History and Ethnic Relations

Emergence of the Nation. The creation of the independent nation represents the triumph of ethnic and cultural politics. The region that is now Bangladesh has been part of a number of important political entities, including Indian empires, Buddhist kingdoms, the Moghul empire, the British empire and the Pakistani nation.

Until 1947 Bangladesh was known as East Bengal province and had been part of Great Britain's India holding since the 1700s. In 1947, Britain, in conjunction with India's leading indigenous political organizations, partitioned the Indian colony into India and Pakistan. The province of East Bengal was made part of Pakistan and was referred to as East Pakistan. West Pakistan was carved from the northwest provinces of the British Indian empire. This division of territory represented an attempt to create a Muslim nation on Hindu India's peripheries. However, the west and east wings of Pakistan were separated by more than 1,000 miles of India, creating cultural discontinuity between the two wings. The ethnic groups of Pakistan and the Indian Muslims who left India after partition were greatly different in language and way of life from the former East Bengalis: West Pakistan was more oriented toward the Middle East and Arab Islamic influence than was East Pakistan, which contained Hindu, Buddhist, Islamic, and British cultural influences.

From the beginning of Pakistan's creation, the Bengali population in the east was more numerous than the Pakistani population in the western wing, yet West Pakistan became the seat of government and controlled nearly all national resources. West Pakistanis generally viewed Bengalis as inferior, weak, and less Islamic. From 1947 to 1970, West Pakistan reluctantly gave in to Bengali calls for power within the government, armed forces, and civil service, but increasing social unrest in the east led to a perception among government officials that the people of Bengal were unruly and untrust worthy "Hinduized" citizens. Successive Pakistani regimes, increasingly concerned with consolidating their power over the entire country, often criticized the Hindu minority in Bengal. This was evident in Prime Minister Nazimuddin's attempt in 1952 to make Urdu, the predominant language of West Pakistan, the state language. The effect in the east was to energize opposition movements, radicalize students at Dhaka University, and give new meaning to a Bengali identity that stressed the cultural unity of the east instead of a pan-Islamic brotherhood.

Through the 1960s, the Bengali public welcomed a message that stressed the uniqueness of Bengali culture, and this formed the basis for calls for self-determination or autonomy. In the late 1960s, the Pakistani government attempted to fore-stall scheduled elections. The elections were held on 7 December 1970, and Pakistanis voted directly for members of the National Assembly.

The Awami League, led by Sheikh Mujibur Rahman, was largely a Bengali party which called for autonomy for the east. Sheikh Mujib wanted to reconfigure Pakistan as a confederation of two equal partners. His party won one of 162 seats in the East Pakistan provincial assembly and 160 of the three hundred seats in the National Assembly. The Awami League would control national politics and have the ability to name the prime minister. President Yahya, however, postponed the convening of the National Assembly to prevent a Bengali power grab. In response, Sheikh Mujib and the Awami League led civil disobedience in East Pakistan. West Pakistan began to move more troops into the east, and on 25 March 1971, the Pakistani army carried out a systematic execution of several hundred people, arrested Mujib, and transported him to the west. On 26 March the Awami League declared East Pakistan an independent nation, and by April the Bengalis were in open conflict with the Pakistani military.

In a 10-month war of liberation, Bangladeshi units called Mukhti Bahini (freedom fighters), largely trained and armed by Indian forces, battled Pakistani troops throughout the country in guerrilla skirmishes. The Pakistanis systematically sought out political opponents and executed Hindu men on sight. Close to 10 million people fled Bangladesh for West Bengal, in India. In early December 1971, the Indian army entered Bangladesh, engaged Pakistani military forces with the help of the Mukhti Bahini, and in a ten-day period subdued the Pakistani forces. On 16 December the Pakistani military surrendered. In January 1972, Mujib was released from confinement and became the prime minister of Bangladesh.

Bangladesh was founded as a "democratic, secular, socialist state," but the new state represented the triumph of a Bangladeshi Muslim culture and language. The administration degenerated into corruption, and Mujib attempted to create a one-party state. On 15 August 1975 he was assassinated, along with much of his family, by army officers. Since that time, Bangladesh has been both less socialistic and less secular.

General Ziaur Rahman became martial law administrator in December 1976 and president in 1977. On 30 May 1981, Zia was assassinated by army officers. His rule had been violent and repressive, but he had improved national economy. After a short-lived civilian government, a bloodless coup placed Army chief of staff General Mohammed Ershad in office as martial law administrator; he later became president. Civilian opposition increased, and the Awami League, the Bangladesh National Party (BNP), and the religious fundamentalist party Jamaat-i-Islami united in a seven-year series of crippling strikes. In December 1990, Ershad was forced to resign.

A caretaker government held national elections early in 1991. The BNP, headed by Khaleda Zia, widow of former President Zia, formed a government in an alliance with the Jamaat-i-Islami. Political factionalism intensified over the next five years, and on 23 June 1996, the Awami League took control of Parliament. At its head was Sheikh Hasina Wazed, the daughter of Sheikh Mujib.

Ethnic Relations. The most significant social divide is between Muslims and Hindus. In 1947 millions of Hindus moved west into West Bengal, while millions of Muslims moved east into the newly created East Pakistan. Violence occurred as the columns of people moved past each other. Today, in most sections of the country, Hindus and Muslims live peacefully in adjacent areas and are connected by their economic roles and structures. Both groups view themselves as members of the same culture.

From 1976 to 1998 there was sustained cultural conflict over the control of the southeastern Chittagong Hill Tracts. That area is home to a number of tribal groups that resisted the movement of Bangladeshi Muslims into their territory. In 1998, a peace accord granted those groups a degree of autonomy and self-governance. These tribal groups still do not identify themselves with the national culture.

Urbanism, Architecture, and the Use of Space

Bangladesh is still primarily a rural culture, and the gram or village is an important spatial and cultural concept even for residents of the major cities. Most people identify with a natal or ancestral village in the countryside.

Houses in villages are commonly rectangular, and are dried mud, bamboo, or red brick structures with thatch roofs. Many are built on top of earthen or wooden platforms to keep them above the flood line. Houses have little interior decoration, and wall space is reserved for storage. Furniture is minimal, often consisting only of low stools. People sleep on thin bamboo mats. Houses have verandas in the front, and much of daily life takes place under their eaves rather than indoors. A separate smaller mud or bamboo structure serves as a kitchen ( rana ghor ), but during the dry season many women construct hearths and cook in the household courtyard. Rural houses are simple and functional, but are not generally considered aesthetic showcases.

The village household is a patrilineal extended compound linked to a pond used for daily household needs, a nearby river that provides fish, trees that provide fruit (mango and jackfruit especially), and rice fields. The village and the household not only embody important natural motifs but serve as the locus of ancestral family identity. Urban dwellers try to make at least one trip per year to "their village."

Architectural styles in the cities show numerous historical influences, including Moghul and Islamic motifs with curved arches, windows, and minarets, and square British colonial wood and concrete construction. The National Parliament building (Shongshad Bhabon) in Dhaka, designed by the American architect Louis Kahn, reflects a synthesis of western modernity and curved Islamic-influenced spaces. The National Monument in Savar, a wide-based spire that becomes narrower as it rises, is the symbol of the country's liberation.

Because of the population density, space is at a premium. People of the same sex interact closely, and touching is common. On public transportation strangers often are pressed together for long periods. In public spaces, women are constrained in their movements and they rarely enter the public sphere unaccompanied. Men are much more free in their movement. The rules regarding the gender differential in the use of public space are less closely adhered to in urban areas than in rural areas.

Food and Economy

Food in Daily Life. Rice and fish are the foundation of the diet; a day without a meal with rice is nearly inconceivable. Fish, meats, poultry, and vegetables are cooked in spicy curry ( torkari ) sauces that incorporate cumin, coriander, cloves, cinnamon, garlic, and other spices. Muslims do not consume pork and Hindus do not consume beef. Increasingly common is the preparation of ruti, a whole wheat circular flatbread, in the morning, which is eaten with curries from the night before. Also important to the diet is dal, a thin soup based on ground lentils, chickpeas, or other legumes that is poured over rice. A sweet homemade yogurt commonly finishes a meal. A typical meal consists of a large bowl of rice to which is added small portions of fish and vegetable curries. Breakfast is the meal that varies the most, being rice- or bread-based. A favorite breakfast dish is panthabhat, leftover cold rice in water or milk mixed with gur (date palm sugar). Food is eaten with the right hand by mixing the curry into the rice and then gathering portions with the fingertips. In city restaurants that cater to foreigners, people may use silverware.

Three meals are consumed daily. Water is the most common beverage. Before the meal, the right hand is washed with water above the eating bowl. With the clean knuckles of the right hand the interior of the bowl is rubbed, the water is discarded, and the bowl is filled with food. After the meal, one washes the right hand again, holding it over the emptied bowl.

Snacks include fruits such as banana, mango, and jackfruit, as well as puffed rice and small fried food items. For many men, especially in urbanized regions and bazaars, no day is complete without a cup of sweet tea with milk at a small tea stall, sometimes accompanied by confections.

Food Customs at Ceremonial Occasions. At weddings and on important holidays, food plays an important role. At holiday or formal functions, guests are encouraged to eat to their capacity. At weddings, a common food is biryani, a rice dish with lamb or beef and a blend of spices, particularly saffron. On special occasions, the rice used is one of the finer, thinner-grained types. If biryani is not eaten, a complete multicourse meal is served: foods are brought out sequentially and added to one's rice bowl after the previous course is finished. A complete dinner may include chicken, fish, vegetable, goat, or beef curries and dal. The final bit of rice is finished with yogurt ( doi ).

On other important occasions, such as the Eid holidays, a goat or cow is slaughtered on the premises and curries are prepared from the fresh meat. Some of the meat is given to relatives and to the poor.

Basic Economy. With a per capita gross national product (GNP) of $350 and an overall GNP of $44 billion, Bangladesh is one of the poorest countries in the world. The only significant natural resource is natural gas.

Approximately 75 percent of the workforce is involved in agriculture, and 15 percent and 10 percent are employed in the service and industrial sectors, respectively. Bangladesh has been characterized as a nation of small, subsistence-based farmers, and nearly all people in rural areas are involved in the production or processing of agricultural goods. The majority of the rural population engages in agricultural production, primarily of rice, jute, pulses, wheat, and some vegetables. Virtually all agricultural output is consumed within the country, and grain must be imported. The large population places heavy demands on the food-producing sectors of the economy. The majority of the labor involved in food production is human- and animal-based. Relatively little agricultural export takes place.

In the countryside, typically about ten villages are linked in a market system that centers on a bazaar occurring at least once per week. On bazaar days, villagers bring in agricultural produce or crafts such as water pots to sell to town and city agents. Farmers then visit kiosks to purchase spices, kerosene, soap, vegetables or fish, and salt.

Land Tenure and Property. With a population density of more than two thousand per square mile, land tenure and property rights are critical aspects of survival. The average farm owner has less than three acres of land divided into a number of small plots scattered in different directions from the household. Property is sold only in cases of family emergency, since agricultural land is the primary means of survival. Ordinarily, among Muslims land is inherited equally by a household head's sons, despite Islamic laws that specify shares for daughters and wives. Among Hindu farmers inheritance practices are similar. When agricultural land is partitioned, each plot is divided among a man's sons, ensuring that each one has a geographically dispersed holding. The only sections of rural areas that are not privately owned are rivers and paths.

Commercial Activities. In rural areas Hindus perform much of the traditional craft production of items for everyday life; caste groups include weavers, potters, iron and gold smiths, and carpenters. Some of these groups have been greatly reduced in number, particularly weavers, who have been replaced by ready-made clothing produced primarily in Dhaka.

Agriculture accounts for 25 percent of GDP. The major crops are rice, jute, wheat, tea, sugarcane, and vegetables.

Major Industries. In recent years industrial growth has occurred primarily in the garment and textile industries. Jute processing and jute product fabrication remain major industries. Overall, industry accounted for about 28 percent of gross domestic product (GDP) in 1998.

Trade. Exports totaled $4.4 billion in 1996, with the United States consuming one-third of those exports. Primary export markets are for jute (used in carpet backing, burlap, and rope), fish, garments, and textiles. Imports totaled $7.1 billion and largely consisted of capital goods, grains, petroleum, and chemicals. The country relies on an annual inflow of at least $1 billion from international sources, not including the humanitarian aid that is part of the national economic system. Agriculture accounted for about 25 percent of the GDP in 1998.

Division of Labor. The division of labor is based on age and education. Young children are economically productive in rural areas, hauling water, watching animals, and helping with postharvest processing. The primary agricultural tasks, however, are performed by men. Education allows an individual to seek employment outside the agricultural sector, although the opportunities for educated young men in rural areas are extremely limited. A service or industry job often goes to the individual who can offer the highest bribe to company officials.

Social Stratification

Classes and Castes. The Muslim class system is similar to a caste structure. The ashraf is a small upperclass of old-money descendants of early Muslim officials and merchants whose roots are in Afghanistan, Turkey, and Iran. Some ashraf families trace their lineage to the Prophet Mohammed. The rest of the population is conceived of as the indigenous majority atraf. This distinction mirrors the Hindu separation between the Brahman and those in lower castes. While both Muslim and Hindu categories are recognized by educated people, the vast majority of citizens envision class in a more localized, rural context.

In rural areas, class is linked to the amount of land owned, occupation, and education. A landowner with more than five acres is at the top of the socioeconomic scale, and small subsistence farmers are in the middle. At the bottom of the scale are the landless rural households that account for about 30 percent of the rural population. Landowning status reflects socioeconomic class position in rural areas, although occupation and education also play a role. The most highly educated people hold positions requiring literacy and mathematical skills, such as in banks and government offices, and are generally accorded a higher status than are farmers. Small businessmen may earn as much as those who have jobs requiring an education but have a lower social status.

Hindu castes also play a role in the rural economy. Hindu groups are involved in the hereditary occupations that fill the economic niches that support a farming-based economy. Small numbers of higher caste groups have remained in the country, and some of those people are large landowners, businessmen, and service providers.

In urban areas the great majority of people are laborers. There is a middle class of small businessmen and midlevel office workers, and above this is an emerging entrepreneurial group and upper-level service workers.

Symbols of Social Stratification. One of the most obvious symbols of class status is dress. The traditional garment for men is the lungi, a cloth tube skirt that hangs to the ankles; for women, the sari is the norm. The lungi is worn by most men, except those who consider themselves to have high socioeconomic status, among whom pants and shirt are worn. Also indicative of high standing are loose white cotton pajama pants and a long white shirt. White dress among men symbolizes an occupation that does not require physical labor. A man with high standing will not be seen physically carrying anything; that task is left to an assistant or laborer. Saris also serve as class markers, with elaborate and finely worked cloth symbolizing high status. Poverty is marked by the cheap, rough green or indigo cotton cloth saris of poor women. Gold jewelry indicates a high social standing among women.

A concrete-faced house and a ceramic tile roof provide evidence of wealth. An automobile is well beyond the means of most people, and a motorcycle is a sign of status. Color televisions, telephones, and electricity are other symbols associated with wealth.

Political Life

Government. The People's Republic of Bangladesh is a parliamentary democracy that includes a president, a prime minister, and a unicameral parliament ( Jayitya Shongshod ). Three hundred members of parliament are elected to the 330-seat legislature in local elections held every five years. Thirty seats are reserved for women members of parliament. The prime minister, who is appointed by the president, must have the support of a majority of parliament members. The president is elected by the parliament every five years to that largely ceremonial post. The country is divided into four divisions, twenty districts, subdistricts, union parishads, and villages. In local politics, the most important political level is the union in rural areas; in urban regions, it is the municipality ( pourashava ). Members are elected locally, and campaigning is extremely competitive.

Leadership and Political Officials. There are more than 50 political parties. Party adherence extends from the national level down to the village, where factions with links to the national parties vie for local control and help solve local disputes. Leaders at the local level are socioeconomically well-off individuals who gain respect within the party structure, are charismatic, and have strong kinship ties. Local leaders draw and maintain supporters, particularly at election time, by offering tangible, relatively small rewards.

The dominant political parties are the Awami League (AL), the BNP, the Jatiya Party (JP), and the Jamaat-i-Islami (JI). The Awami League is a secular-oriented, formerly socialist-leaning party. It is not stringently anti-India, is fairly liberal with regard to ethnic and religious groups, and supports a free-market economy. The BNP, headed by former Prime Minister Khaleda Zia, is less secular, more explicitly Islamic in orientation, and more anti-India. The JP is close to the BNP in overall orientation, but pushed through a bill in Parliament that made Islam the state religion in 1988. The JI emphasizes Islam, Koranic law, and connections to the Arab Middle East.

Social Problems and Control. Legal procedures are based on the English common-law system, and supreme court justices and lower-level judges are appointed by the president. District courts at the district capitals are the closest formal venues for legal proceedings arising from local disputes. There are police forces only in the cities and towns. When there is a severe conflict or crime in rural areas, it may take days for the police to arrive.

In rural areas, a great deal of social control takes place informally. When a criminal is caught, justice may be apportioned locally. In the case of minor theft, a thief may be beaten by a crowd. In serious disputes between families, heads of the involved kinship groups or local political leaders negotiate and the offending party is required to make restitution in money and/or land. Police may be paid to ensure that they do not investigate. Nonviolent disputes over property or rights may be decided through village councils ( panchayat ) headed by the most respected heads of the strongest kinship groups. When mediation or negotiation fails, the police may be called in and formal legal proceedings may begin. People do not conceive of the informal procedures as taking the law into their own hands.

Military Activity. The military has played an active role in the development of the political structure and climate of the country since its inception and has been a source of structure during crises. It has been involved in two coups since 1971. The only real conflict the army has encountered was sporadic fighting with the Shakti Bahini in the Chittagong Hill Tracts from the mid-1970s until 1998, after which an accord between the government and those tribal groups was produced.

Social Welfare and Change Programs

Bangladesh is awash in social change programs sponsored by international organizations such as the United Nations, the World Bank, Care, USAID, and other nations' development agencies. Those organizations support project areas such as population control, agricultural and economic development, urban poverty, environmental conservation, and women's economic development.

Nongovernmental Organizations and Other Associations

The Grameen Bank created the popular microcredit practice, which has given the poor, especially poor women, access to credit. This model is based on creating small circles of people who know and can influence each other to pay back loans. When one member has repaid a loan, another member of the group becomes eligible to receive credit. Other nongovernmental organizations include the Bangladesh Rural Advancement Committee, Probashi, and Aat Din.

Gender Roles and Statuses

Division of Labor by Gender. Women traditionally are in charge of household affairs and are not encouraged to move outside the immediate neighborhood unaccompanied. Thus, most women's economic and social lives revolve around the home, children, and family. Islamic practice reserves prayer inside the mosque for males only; women practice religion within the home. Bangladesh has had two female prime ministers since 1991, both elected with widespread popular support, but women are not generally publicly active in politics.

Men are expected to be the heads of their households and to work outside the home. Men often do the majority of the shopping, since that requires interaction in crowded markets. Men spend a lot of time socializing with other men outside the home.

The Relative Status of Women and Men. The society is patriarchal in nearly every area of life, although some women have achieved significant positions of political power at the national level. For ordinary women, movement is confined, education is stressed less than it is for men, and authority is reserved for a woman's father, older brother, and husband.

Marriage, Family, and Kinship

Marriage. Marriage is almost always an arranged affair and takes place when the parents, particularly the father, decide that a child should be married. Men marry typically around age twenty-five or older, and women marry between ages fifteen and twenty; thus the husband is usually at least ten years older than the wife. Muslims allow polygynous marriage, but its occurrence is rare and is dependent on a man's ability to support multiple households.

Divorce is a source of social stigma. A Muslim man may initiate a divorce by stating "I divorce you" three times, but very strong family pressure ordinarily ensures that divorces do not occur. A divorce can be most difficult for the woman, who must return to her parent's household.

Domestic Unit. The most common unit is the patrilineally-related extended family living in a household called a barhi. A barhi is composed of a husband and wife, their unmarried children, and their adult sons with their wives and children. Grandparents also may be present, as well as patrilineally-related brothers, cousins, nieces, and nephews. The oldest man is the authority figure, although the oldest woman may exert considerable authority within the household. A barhi in rural areas is composed of three or four houses which face each other to form a square courtyard in which common tasks are done. Food supplies often are shared, and young couples must contribute their earnings to the household head. Cooking, however, often is done within the constituent nuclear family units.

Inheritance. Islamic inheritance rules specify that a daughter should receive one-half the share of a son. However, this practice is rarely followed, and upon a household head's death, property is divided equally among his sons. Daughters may receive produce and gifts from their brothers when they visit as "compensation" for their lack of an inheritance. A widow may receive a share of her husband's property, but this is rare. Sons, however, are custom-bound to care for their mothers, who retain significant power over the rest of the household.

Kin Groups. The patrilineal descent principle is important, and the lineage is very often localized within a geographic neighborhood in which it constitutes a majority. Lineage members can be called on in times of financial crisis, particularly when support is needed to settle local disputes. Lineages do not meet regularly or control group resources.

Socialization

Infant Care. Most women give birth in their natal households, to which they return when childbirth is near. A husband is sent a message when the child is born. Five or seven days after the birth the husband and his close male relatives visit the newborn, and a feast and ritual haircutting take place. The newborn is given an amulet that is tied around the waist, its eye sockets may be blackened with soot or makeup, and a small soot mark is applied to the infant's forehead and the sole of the foot for protection against spirits. Newborns and infants are seldom left unattended. Most infants are in constant contact with their mothers, other women, or the daughters in the household. Since almost all women breastfeed, infant and mother sleep within close reach. Infants' needs are attended to constantly; a crying baby is given attention immediately.

Child Rearing and Education. Children are raised within the extended family and learn early that individual desires are secondary to the needs of the family group. Following orders is expected on the basis of age; an adult or older child's commands must be obeyed as a sign of respect. Child care falls primarily to household women and their daughters. Boys have more latitude for movement outside the household.

Between ages five and ten, boys undergo a circumcision ( musulmani ), usually during the cool months. There is no comparable ritual for girls, and the menarche is not publicly marked.

Most children begin school at age five or six, and attendance tends to drop off as children become more productive within the household (female) and agricultural economy (male). About 75 percent of children attend primary school. The higher a family's socioeconomic status, the more likely it is for both boys and girls to finish their primary educations. Relatively few families can afford to send their children to college (about 17 percent), and even fewer children attend a university. Those who enter a university usually come from relatively well-off families. While school attendance drops off overall as the grades increase, females stop attending school earlier than do males.

Higher Education. Great value is placed on higher education, and those who have university degrees and professional qualifications are accorded high status. In rural areas the opportunities for individuals with such experience are limited; thus, most educated people are concentrated in urban areas.

While the universities are the scenes of political struggle, they are also centers of intellectual and cultural creativity. Students may obtain excellent training in all fields, including the arts, law, medicine, and engineering. Universities are also somewhat like islands where some of the ordinary rules of social interaction are relaxed. For example, male– female interaction on campuses is more open and less monitored than in society as a whole. Dance and theater presentations are common, as are academic debates.

Personal interaction is initiated with the greeting Assalam Waleykum ("peace be with you"), to which the required response is, Waleykum Assalam ("and with you"). Among Hindus, the correct greeting is Nomoshkar, as the hands are brought together under the chin. Men may shake hands if they are of equal status but do not grasp hands firmly. Respect is expressed after a handshake by placing the right hand over the heart. Men and women do not shake hands with each other. In same-sex conversation, touching is common and individuals may stand or sit very close. The closer individuals are in terms of status, the closer their spatial interaction is. Leave-taking is sealed with the phrase Khoda Hafez.

Differences in age and status are marked through language conventions. Individuals with higher status are not addressed by personal name; instead, a title or kinship term is used.

Visitors are always asked to sit, and if no chairs are available, a low stool or a bamboo mat is provided. It is considered improper for a visitor to sit on the floor or ground. It is incumbent on the host to offer guests something to eat.

In crowded public places that provide services, such as train stations, the post office, or bazaars, queuing is not practiced and receiving service is dependent on pushing and maintaining one's place within the throng. Open staring is not considered impolite.

Religious Beliefs. The symbols and sounds of Islam, such as the call to prayer, punctuate daily life. Bangladeshis conceptualize themselves and others fundamentally through their religious heritage. For example, the nationality of foreigners is considered secondary to their religious identity.

Islam is a part of everyday life in all parts of the country, and nearly every village has at least a small mosque and an imam (cleric). Prayer is supposed to be performed five times daily, but only the committed uphold that standard. Friday afternoon prayer is often the only time that mosques become crowded.

Throughout the country there is a belief in spirits that inhabit natural spaces such as trees, hollows, and riverbanks. These beliefs are derided by Islamic religious authorities.

Hinduism encompasses an array of deities, including Krishna, Ram, Durga, Kali, and Ganesh. Bangladeshi Hindus pay particular attention to the female goddess Durga, and rituals devoted to her are among the most widely celebrated.

Religious Practitioners. The imam is associated with a mosque and is an important person in both rural and urban society, leading a group of followers. The imam's power is based on his knowledge of the Koran and memorization of phrases in Arabic. Relatively few imams understand Arabic in the spoken or written form. An imam's power is based on his ability to persuade groups of men to act in conjunction with Islamic rules. In many villages the imam is believed to have access to the supernatural, with the ability to write charms that protect individuals from evil spirits, imbue liquids with holy healing properties, or ward off or reverse of bad luck.

Brahman priests perform rituals for the Hindu community during the major festivals when offerings are made but also in daily acts of worship. They are respected, but Hinduism does not have the codified hierarchical structure of Islam. Thus, a Brahman priest may not have a position of leadership outside his religious duties.

Rituals and Holy Places. The primary Islamic holidays in Bangladesh include: Eid-ul-Azha (the tenth day of the Muslim month Zilhaj ), in which a goat or cow is sacrificed in honor of Allah; Shob-i-Barat (the fourteenth or fifteenth day of Shaban ), when Allah records an individual's future for the rest of the year; Ramadan (the month Ramzan ), a month-long period of fasting between dawn and dusk; Eid-ul-Fitr (the first day of the month Shawal, following the end of Ramzan ), characterized by alms giving to the poor; and Shob-i-Meraz (the twenty-seventh day of Rajab ), which commemorates the night when Mohammed ascended to heaven. Islamic holidays are publicly celebrated in afternoon prayers at mosques and outdoor open areas, where many men assemble and move through their prayers in unison.

Among the most important Hindu celebrations are Saraswati Puja (February), dedicated to the deity Saraswati, who takes the form of a swan. She is the patron of learning, and propitiating her is important for students. Durga Puja (October) pays homage to the female warrior goddess Durga, who has ten arms, carries a sword, and rides a lion. After a nine-day festival, images of Durga and her associates are placed in a procession and set into a river. Kali Puja (November) is also called the Festival of Lights and honors Kali, a female deity who has the power to give and take away life. Candles are lit in and around homes.

Other Hindu and Islamic rituals are celebrated in villages and neighborhoods and are dependent on important family or local traditions. Celebrations take place at many local shrines and temples.

Death and the Afterlife. Muslims believe that after death the soul is judged and moves to heaven or hell. Funerals require that the body be washed, the nostrils and ears be plugged with cotton or cloth, and the body be wrapped in a white shroud. The body is buried or entombed in a brick or concrete structure. In Hinduism, reincarnation is expected and one's actions throughout life determine one's future lives. As the family mourns and close relatives shave their heads, the body is transported to the funeral ghat (bank along a river), where prayers are recited. The body is to be placed on a pyre and cremated, and the ashes are thrown into the river.

Medicine and Health Care

The pluralistic health care system includes healers such as physicians, nonprofessionally trained doctors, Aryuvedic practitioners, homeopaths, fakirs, and naturopaths. In rural areas, for non-life-threatening acute conditions, the type of healer consulted depends largely on local reputation. In many places, the patient consults a homeopath or a nonprofessional doctor who is familiar with local remedies as well as modern medical practices. Professional physicians are consulted by the educated and by those who have not received relief from other sources. Commonly, people pursue alternative treatments simultaneously, visiting a fakir for an amulet, an imam for blessed oil, and a physician for medicine.

A nationally run system of public hospitals provides free service. However, prescriptions and some medical supplies are the responsibility of patients and their families.

Aryuvedic beliefs based on humoral theories are common among both Hindus and Muslims. These beliefs are commonly expressed through the categorization of the inherent hot or cold properties of foods. An imbalance in hot or cold food intake is believed to lead to sickness. Health is restored when this imbalance is counteracted through dietary means.

Secular Celebrations

Ekushee (21 February), also called Shaheed Dibash, is the National Day of Martyrs commemorating those who died defending the Bangla language in 1952. Political speeches are held, and a memorial service takes place at the Shaheed Minar (Martyr's Monument) in Dhaka. Shadheenata Dibash, or Independence Day (26 March), marks the day when Bangladesh declared itself separate from Pakistan. The event is marked with military parades and political speeches. Poila Boishakh, the Bengali New Year, is celebrated on the first day of the month of Boishakh (generally in April). Poetry readings and musical events take place. May Day (1 May) celebrates labor and workers with speeches and cultural events. Bijoy Dibosh, or Victory Day (16 December), commemorates the day in 1971 when Pakistani forces surrendered to a joint Bangladeshi–Indian force. Cultural and political events are held.

The Arts and Humanities

Support for the Arts. Artists are largely self-supporting. The Bangla Academy in Dhaka provides support for some artists, particularly writers and poets. Many artists sell aesthetic works that have utilitarian functions.

Literature. Most people, regardless of their degree of literacy, can recite more than one poem with dramatic inflection. Best known are the works of the two poet–heroes of the region: Rabindranath Tagore and Kazi Nurul Islam. Tagore was awarded the Nobel Prize for Literature in 1913. Although from West Bengal, he is respected as a Bengali who championed the preservation of Bangla language and culture. His poem "Golden Bengal" was adopted as the national anthem.

The most famous contemporary writer is Taslima Nasreen, whose novellas and essays question the Islamic justification for the customary treatment of women. Conservative religious authorities have tried to have her arrested and have called for her death for blasphemy. She lives in exile.

Graphic Arts. Most graphic arts fall within the domain of traditional production by Hindu caste groups. The most pervasive art form throughout the country is pottery, including water jugs and bowls of red clay, often with a red slip and incising. Some Hindu sculptors produce brightly painted works depicting Durga and other deities. Drawing and painting are most visible on the backs of rickshaws and the wooden sides of trucks.

Performance Arts. Bengali music encompasses a number of traditions and mirrors some of the country's poetry. The most common instruments are the harmonium, the tabla, and the sitar. Generally, classical musicians are adept at the rhythms and melodic properties associated with Hindu and Urdu devotional music. More popular today are the secular male–female duets that accompany Bengali and Hindi films. These songs are rooted in the classical tradition but have a freer contemporary melodic structure. Traditional dance is characterized by a rural thematic element with particular hand, foot, and head movements. Dance is virtually a female-only enterprise. Plays are traditionally an important part of village life, and traveling shows stop throughout the countryside. Television dramas portray family relationships, love, and economic advantage and disadvantage. Plays in the cities, particularly in Dhaka, are attended by the educated young.

The State of the Physical and Social Sciences

Dhaka University offers courses in most academic disciplines. Sciences such as physics and chemistry have very good programs, although there is a lack of up-to-date laboratories and equipment. In the social sciences, the field of economics is particularly strong, along with anthropology, sociology, and political science. Many top students in the physical and social sciences study abroad, especially in the United States and Europe. The top engineering program is at the Bangladesh University of Engineering and Technology. Electrical, ocean/naval, civil, and mechanical engineering have very good programs. Education in computer engineering is improving rapidly.

Bibliography

Ahmed, Nafis. A New Economic Geography of Bangladesh, 1976.

Ali, A. M. M. Shawkat. Politics and Land System in Bangladesh, 1986.

Alim, A. Bangladesh Rice, 1982.

Baxter, Craig. New Nation in an Old Setting, 1984.

— Bangladesh: From a Nation to a State, 1997.

Bessaignet, Pierre. Tribesmen of the Chittagong Hill Tracts, 1958.

Blanchet, Therese. Women, Pollution, and Marginality, 1984.

Bornstein, David. The Price of a Dream: The Story of the Grameen Bank and the Idea That is Helping the Poor to Change Their Lives, 1997.

Chowdhury, Subrata Roy. The Genesis of Bangladesh: A Study in International Legal Norms and Permissive Conscience, 1972.

Glassie, Henry. Art and Life in Bangladesh, 1997.

Hartman, James, and Betsy Boyce. Needless Hunger, 1979.

Huq, Syed Mujibul, translator. Selected Poems of Kazi Nurul Islam, 1983.

Islam, Aminul A. K. M. Bangladesh Village: Political Conflict and Cohesion, 1982.

Majumdar, R. C. History of Bengal, 1943.

Nicholas, Marta, and Philip Oldenburg. Bangladesh: Birth of a Nation, 1972.

Novak, James J. Bangladesh: Reflections on the Water, 1993.

O'Donnell, Charles Peter. Bangladesh: Biography of a Muslim Nation, 1984.

Ray, Rajat Kanta. Mind, Body and Society: Life and Mentality in Colonial Bengal, 1995.

Sisson, Richard, and Leo Rose. War and Secession: Pakistan, India, and the Creation of Bangladesh, 1991.

United States Department of State. Bangladesh Background Notes, 1998.

Wennergren, E. Boyd, Charles H. Antholt, and Morris D. Whitaker. Agricultural Development in Bangladesh, 1984.

Wood, Geoffrey. Whose Ideas, Whose Interests?, 1991.

Virtual Bangladesh. http://www.virtualbangladesh.com

—M ICHAEL S. H ARRIS , WITH THE ASSISTANCE OF E LIZABETH L LOYD

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Class 8 Bangla Assignment 2022

Class 8 Bangla 1st, 9th, 13th, 17th Week Assignment Answer 2022 is available here. After getting the 1st, 9th, 13th, 17th week assignment question of class 8 Bangla subject, we have started to solution. Are you a class eight student and you have to do Bangla assignment? In addition, you are looking class 8 13th, 9th week Bangla assignment answer? Yes! here you can get all Bangla 1st, 9th, 13th, 17th week assignment answer of class 8 100% correct. ক্লাস ৮ এর বাংলা এসাইনমেন্ট সকল সপ্তাহের প্রশ্ন সমাধান।

Class 8 Bangla 1st Week Assignment

Assignment : পশু-পাখির প্রতি দায়িত্ব নিরূপণ।

Class 8 Bangla 1st Week Assignment Answer

সমাধান এখানে খুব দ্রুত পাওয়া যাবে।

Class 8 Bangla 17th Week Assignment

Now we will discuss how to prepare the answer for the Class 8 17th week Bangla assignment . So all the students who want to know about the answer of the Class 8 17th week Bangla assignment, follow us. Since this is the fifth determining work of the Class 8 Bangla subject. The bridge has nothing new to say to Class 8 students. Because they have already submitted several assignments on Bangla. The Class 8 17th week Bangla assignment has been given from the grammar part. So in order to answer the Class 8 17th week Bangla assignment, one has to acquire a good knowledge about grammar.

The task of the Bengali assignment of the 17th week of the Class 8 has been asked to distinguish between the sadhu and the customary rites. A few sentences of a few lines are given to distinguish between sage and colloquial language. From there you have to answer the Class 8 17th week Bangla assignment. When answering the Class 8 17th week Bangla assignment, care should be taken to maintain the characteristics of a pious and customary person. There are also a number of guidelines to follow in writing the answers to the Class 8 17th week Bangla assignment. For example, the current style of pronoun terms must be applied appropriately. Also the conventional style of verbs has to be applied. You have to convert from the same word to the word tadbhav in the right way.

Class 8 Bangla 17th Week Assignment Answer

Class 8 Bangla 13th Week Assignment

Class 8 13th week Bangla assignment has been published. Selected from the poetry section in the assignment. The name of the poem is written by Kamini Roy lest people say something. This is the fourth assignment of Bangla subjects in the 13th week of Class 8. As a Bangla assignment for the 13th week of Class 8, read the poem well and ask to mention the ways to pass from there. So in order to answer the Bengali assignment, first of all you have to read the poem written by Kamini Roy lest people say something. We will try to solve the problem later.

অ্যাসাইনমেন্ট : ‘পাছে লোকে কিছু বলে’ কবিতাটি ভালো করে পড়ে তা থেকে উত্তরণের উপায়সমূহ ।

There are several instructions for answering the Class 8 13th week Bangla assignment . We will also provide some additional instructions to get the highest marks from Bangla Assignment. Following all our instructions, if you can answer the Class 8 13th week Bangla assignment, it will be possible to ensure the highest marks. Below are all the subjects that must be mentioned in the answer sheet of Class 8 13th week Bangla assignment . Answers must be written while maintaining the accuracy and consistency of the content. All information must be consistent with the content. And need to use individuality and creativity when creating answer sheets. It would also be good to be able to use synonyms correctly.

Class 8 Bangla 13th Week Assignment Answer

Class 8 Bangla 9th Week Assignment

Class eight students have already submitted 9th weeks assignments. The assignment given to the class 8 students for Bangla subject in the 9th week is their second Bangla assignment. The 9th week assignment of eighth grade Bangla subject has already been published. Eighth graders can download the assignment guide from our website. The guidelines prescribed by DSHE are given on the website of the Board of Education in PDF format. Anyone can download the guide by mobile or browsing from the computer. The PDF file contains instructions on all subjects for students of all classes. You need to look at the answer from the PDF file for the class and the subject that you need. However, one has to be careful about which week’s assignment of which class and which subject is correct. As we have to solve the assignment of Bangla subject of 9th week of 8th class, now if we mistakenly solve and submit the assignment of previous week of Bangla subject of 8th class then there will be no benefit. So we have to take care of all those things.

How To Submit Class Eight Bangla 9th Week Assignment?

The Class 8 assignment of the 9th week of Bangla subject has to be completed nicely first. Then you have to see that there is no mistake anywhere. If everything is done well, the solution letter of the 9th week eighth grade Bangla subject assignment has to be submitted to the school authorities or to the teacher in that subject. At the end of the submission, it is necessary to find out from the subject teacher or the school authority whether the solution letter of the previous assignment has to be submitted. If the assignment of an assignment remains to be submitted or is defective, it must be re-submitted.

Class 8 Bangla 9th Week Assignment Question

`দুই বিঘা জমি’ কবিতাটি ৩৯ থেকে ৬২  নম্বর পঙক্তিগুলো গদ্যে রূপান্তর করতে হবে। `দুই বিঘা জমি’ কবিতা, শব্দার্থ ও টীকা, পাঠ পরিচিতি পড়ে প্রয়োজনীয় তথ্য পাওয়া যাবে যার নিচে দেওয়া হল।

দুই বিঘা জমি কবিতার ৩৯-৬২ পঙক্তি গুলোর গদ্যরুপ

Class 8 Bangla 9th Week Assignment Answer

`দুই বিঘা জমি’ রবীন্দ্রনাথ ঠাকুরের `চিত্র’ কাব্যগ্রন্থ থেকে সংকলিত।  দুই বিঘা জমি  কবিতাতে দরিদ্র কৃষক “উপেন” অভাব-অনটনে বন্ধক দিয়ে তার প্রায় সব জমি হারিয়েছে। বাকি ছিল মাত্র দুই বিঘা জমি। কিন্তু জমিদার তার বাগান বাড়ানোর জন্য সেই জমির দখলও নিতে চায়। কিন্তু সাত পুরুষের স্মৃতিবিজড়িত সে জমি উপেন দিতে না চাইলে জমিদারের প্রধান শিকার হয় সে। মিথ্যা মামলা দিয়ে জমিদার সে জমি দখল করে নেয়। ফলে ভিটেছাড়া হয়ে ওপেন বাধ্য হয় পথে বেরোতে। সাধু হয়ে এসে গ্রাম-গ্রামান্তরে ঘোরে। কিন্তু পৈত্রিক ভিটের স্মৃতি সে বলতে পারে না। 

একদিন চির-পরিচিত গ্রামের সে ফিরে আসে। গ্রামের অন্য সবকিছু ঠিকঠাক থাকলে ও তার ভিতে আজ নিশ্চিহ্ন। কিন্তু হঠাৎ সে লক্ষ্য করে তার ছোটবেলার স্মৃতি বিজড়িত সেই আমগাছটি এখনো আছে। সেই আম গাছের ছায়া তলে বসে ক্লান্ত-শ্রান্ত উপেন পরম শান্তি অনুভব করে। তার মনে পড়ে, ঝড়ের দিনে কত না আম সে কুড়িয়েছে এখানে। হঠাৎ বাতাসের ঝাপটায় দুটি পাকা আম পড়ে তার কোলের কাছে। আম দুটিকে সে জননীর স্নেহের দান মনে করে গ্রহণ করে। কিন্তু তখনি ছুটে আসে মালি। উপেনকে সে আম-চোর বলে গালাগালি করতে থাকে। উপেন কে জমিদারের নিকট হাজির করা হয়। উপেন জমিদারের কাছে আমটি ভিক্ষা হিসেবে চাইলে জমিদার তাকে সাধুবেশী চোর বলে মিথ্যা অপবাদ দেয়।

উপরের উল্লেখিত পাঠ পরিচিতি থেকেই উত্তরের বিষয়বস্তু পাওয়া যাবে। এই বিষয়বস্তু পড়ার পরে ৩৯ থেকে ৬২  নম্বর পঙক্তিগুলো গদ্যে নিজের মতো করে রূপান্তরিত করো। এই প্রশ্নের একটি নমুনা উত্তর এখানে দেওয়া হবে।

5th Week Class 8 Bangla Assignment Question & Solution

অষ্টম শ্রেণীর পঞ্চম সপ্তাহের বাংলা এসাইনমেন্ট প্রশ্ন এবং সমাধান ২০২১

১। প্রবন্ধ রচনা: ‘বঙ্গবন্ধু ও বাংলাদেশ’ শিরােনামে ৫০০ শব্দের মধ্যে একটি প্রবন্ধ রচনা।

How To Answer Class 8 Bangla 9th Week Assignment 2021?

Class 8 students have already done an assignment on Bangla. So I have nothing new to say to them but I still want to discuss some general issues. The questions that the assignment has been asked to solve should be read very carefully. If you do not read and understand the questions, you should take the advice of the teacher or the advice of the parents. In our country, in addition to all the topics that are discussed in the eighth grade, some topics may have been added to the assignment. That is why it is better to take the advice of the teacher if you do not understand any subject. When solving any question in the 9th week Bangla assignment of class 8, you have to look at which chapter the question has been asked from. All the questions must be asked from the eighth grade Bangla text book. According to the demand of the question, one has to write the answer to the question by using one’s own creativity by gaining sufficient knowledge on the subject from that chapter. When writing the answer to a question, it is better not to write the answer by looking at another person or copying from another place. In that case, good results may not be obtained when the teacher evaluates.

Since this is the solution for the 9th week Bangla subject assignment of 8th class, it is better to use one’s creativity while discussing or explaining any subject. If the information in the textbook does not seem sufficient while writing the answer to a question, then it can be taken with the help of another book on the subject. In that case it is necessary to mention from which book or from which author the discussions have been taken. Since this is the 9th week assignment of Bangla subject for eighth grade students, it is important to make sure that the spelling of the names, stories or poems of all the poets and writers is correct. Must be explanatory and constructive when discussing any topic. No issue can be discussed unnecessarily. To solve the 9th week assignment of class 8 Bangla subject, handwriting must be beautiful and clean.

বাংলায় পড়ুন

Class 8 Bangla Old Assignment Question & Solution

প্রশ্ন: ০১. সর্বকালের সর্বশ্রেষ্ট বাঙালি, স্বাধীনতার স্থপতি, আমাদের জাতির পিতা বঙ্গবন্ধু শেখ মুজিবুর রহমান স্বাধীনতা যুদ্ধে ঝাঁপিয়ে পড়ার জন্য যে সব যুক্তি তুলে ধরেছেন সেগুলাে সাজিয়ে লিখ।

অষ্টম শ্রেণির বাংলা নবম সপ্তাহের অ্যাসাইনমেন্ট এর সমাধান

অষ্টম শ্রেণীর ছাত্র-ছাত্রীরা ইতিমধ্যে পাঁচটি সপ্তাহের অ্যাসাইনমেন্ট জমা দিয়ে ফেলেছে। নবম সপ্তাহে যে অ্যাসাইনমেন্টটি অষ্টম শ্রেণির ছাত্র-ছাত্রীদের বাংলা বিষয়ের জন্য দেওয়া হয়েছে সেটি তাদের দ্বিতীয় এসাইনমেন্ট। অষ্টম শ্রেণীর বাংলা বিষয়ের নবম সপ্তাহের অ্যাসাইনমেন্ট ইতিমধ্যে প্রকাশ করা হয়েছে । অষ্টম শ্রেণীর শিক্ষার্থীরা আমাদের ওয়েবসাইট থেকে অ্যাসাইনমেন্ট এর নির্দেশিকা ডাউনলোড করে নিতে পারবে। বোর্ড কর্তৃক নির্ধারিত নির্দেশিকা পিডিএফ আকারে শিক্ষা বোর্ডের ওয়েবসাইটে দেওয়া রয়েছে । যে কেউ চাইলেই মোবাইল দিয়ে অথবা কম্পিউটার থেকে ব্রাউজ করে নির্দেশিকা টি ডাউনলোড করে নিতে পারবে । উক্ত পিডিএফ ফাইলটিতে সকল ক্লাসের ছাত্র-ছাত্রীদের জন্য সকল বিষয়ের নির্দেশিকা দেওয়া আছে। যার যে ক্লাসের এবং যে বিষয়ের নির্দেশিকা লাগবে উত্তর পিডিএফ ফাইলটি থেকে তা দেখে নিতে হবে। তবে একটি বিষয়ে সতর্ক থাকতে হবে যেন কোন শ্রেণীর কোন সপ্তাহের এবং কোন বিষয়ের এসাইনমেন্ট তা সঠিক থাকে। যেমন আমাদের অষ্টম শ্রেণীর নবম সপ্তাহের বাংলা বিষয়ের অ্যাসাইনমেন্ট এর সমাধান করতে হবে, এখন যদি ভুলক্রমে আমরা অষ্টম শ্রেণীর বাংলা বিষয়ের পঞ্চম সপ্তাহের অ্যাসাইনমেন্ট সমাধান করে জমা দেই তাহলে কোন লাভ হবে না। সুতরাং আমাদের সে সকল বিষয়ে খেয়াল রাখতে হবে।

অষ্টম শ্রেণীর বাংলা বিষয়ের নবম সপ্তাহের অ্যাসাইনমেন্ট এর সমাধান যেভাবে করতে হবে

অষ্টম শ্রেণীর ছাত্রছাত্রীরা ইতিমধ্যে একটি এসাইনমেন্ট করে ফেলেছে বাংলা বিষয়ে। সুতরাং নতুন করে তাদের বলার কিছুই নেই তারপরেও কিছু সাধারন বিষয় গুলো নিয়ে আলোচনা করতে চাই। এসাইনমেন্ট যেসকল প্রশ্নগুলোর সমাধান করতে বলা হয়েছে সেগুলো খুব ভালো ভাবে মনোযোগ দিয়ে পড়ে নিতে হবে । প্রশ্নগুলো পড়ে বুঝতে না পারলে শিক্ষকের পরামর্শ অথবা অভিভাবকের পরামর্শ নিতে হবে। আমাদের দেশে অষ্টম শ্রেণীতে বাংলা বিষয় যে সকল আলোচনা করা হয় সে সকল বিষয়ের বাহিরেও অ্যাসাইনমেন্টে কিছু বিষয় যুক্ত করা থাকতে পারে। সেজন্য কোন বিষয় বুঝতে না পারলে শিক্ষকের পরামর্শ নেয়াই ভাল। নবম সপ্তাহের বাংলা অ্যাসাইনমেন্টে কোন প্রশ্ন সমাধান করার সময় দেখে নিতে হবে প্রশ্ন টি কোন অধ্যায় থেকে করা হয়েছে। সকল প্রশ্ন অবশ্যই অষ্টম শ্রেণীর বাংলা বই থেকেই করা হবে। প্রশ্নের চাহিদা অনুযায়ী উক্ত অধ্যায় থেকে উক্ত বিষয়ের ওপর যথেষ্ট জ্ঞান আরোহণ করে নিজের সৃজনশীলতাকে কাজে লাগিয়ে প্রশ্নের উত্তর লিখতে হবে । প্রশ্নের উত্তর লেখার সময় অন্য জনের দেখে অথবা অন্য কোন জায়গা থেকে কপি করে উত্তর না লেখাই ভাল। সে ক্ষেত্রে শিক্ষক যখন মূল্যায়ন করবেন তখন ভালো ফলাফল নাও পাওয়া যেতে পারে।

যেহেতু এটি অষ্টম শ্রেণীর নবম সপ্তাহের বাংলা বিষয়ের অ্যাসাইনমেন্ট এর সমাধান, সুতরাং কোন বিষয়ে আলোচনা বা ব্যাখ্যা করার সময় নিজের সৃজনশীলতাকে কাজে লাগিয়ে ব্যাখ্যা করাই শ্রেয়। কোন প্রশ্নের উত্তর লেখার সময় যদি পাঠ্যবইয়ের তথ্য যথেষ্ট মনে না হয় তবে উক্ত বিষয়ে অন্য কোন বই এর সাহায্যে নেওয়া যেতে পারে। সে ক্ষেত্রে কোন বই থেকে বা কোন লেখকের এর বই থেকে আলোচনাগুলো নেওয়া হয়েছে তা উল্লেখ করে দিতে হবে । যেহেতু এটি অষ্টম শ্রেণির ছাত্রছাত্রীদের বাংলা বিষয়ের নবম সপ্তাহের এসাইনমেন্ট সেহেতু সকল কবি লেখকদের নাম, গল্প বা কবিতার নামের বানান যেন সঠিক থাকে তা খেয়াল রাখতে হবে । যে কোন বিষয়ে আলোচনা করার সময় ব্যাখ্যামূলক ও গঠনমূলক হতে হবে। কোন বিষয় নিয়ে অহেতুক আলোচনা করা যাবে না। অষ্টম শ্রেণীর বাংলা বিষয়ের নবম সপ্তাহের এসাইনমেন্ট এর সমাধানে হাতের লেখা অবশ্য সুন্দর এবং পরিচ্ছন্ন করতে হবে।

কিভাবে অষ্টম শ্রেণীর নবম সপ্তাহের বাংলা বিষয়ের এসাইনমেন্ট এর সমাধান জমা দিতে হবে

বাংলা বিষয়ের নবম সপ্তাহের অষ্টম শ্রেণীর অ্যাসাইনমেন্ট প্রথমে সুন্দরভাবে সম্পন্ন করতে হবে। তারপরে দেখে নিতে হবে যেন কোথাও কোন ভুল না থাকে । সবকিছু সুন্দরভাবে সম্পন্ন হলে অষ্টম শ্রেণীর নবম সপ্তাহের বাংলা বিষয়ের এসাইনমেন্ট এর সমাধান পত্র টি স্কুল কর্তৃপক্ষের নিকট অথবা উক্ত বিষয়ে শিক্ষকের নিকট জমা প্রদান করতে হবে । জমা প্রদান শেষে উক্ত বিষয়ের শিক্ষক অথবা স্কুল কর্তৃপক্ষের নিকট থেকে জেনে নিতে হবে যে, পূর্বে কোন সপ্তাহের এসাইনমেন্ট এর সমাধান পত্র জমা দেওয়া বাকি আছে কিনা । যদি কোন অ্যাসাইনমেন্ট এর সমাধান পত্র জমা দেওয়া বাকি থাকে বা কোন টি ত্রুটিপূর্ণ হয় তবে সেটি পুনরায় জমা প্রদান করতে হবে।

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Bangladeshi Culture and Society

Introduction:

The Bengali people formed a rich heritage with marked differences from neighboring regions. It has evolved over the centuries and encompasses the cultural diversity of several social groups of Bangladesh.The Bengal Renaissance contained the seeds of a nascent political Indian nationalism and was the precursor in many ways to modern Indian artistic and cultural expression. The culture of Bangladesh is composite and over the centuries has assimilated influences of Hinduism, Jainism, Buddhism, Islam, and Christianity.

. Bangladesh is a hierarchical society. . People are respected because of their age and position. . Older people are naturally viewed as wise and are granted respect. . Bangladeshis expect the most senior male, by age or position, to make decisions that are in the best interest of the group. This is also valid in businesses, the majority of which will be family owned/run.

. The majority of Bangladeshis are Muslim. However, most still very much mix this with pre-Islam folk traditions. . Bangladeshis identify with the folk traditions of Bengali culture. This includes belief in shamanism and the powers of fakirs (Muslim holy men who are exorcists and faith healers), ojhaa (shamins with magical healing powers), and Bauls (religious mendicants and wandering musicians). . There is a strong tradition of music, dance, and literature that includes classical devotions of Hindu and Muslim music.

. Islam defines many of the festivals in Bangaldesh. These include two Eids (one after Ramadan and one after the Hajj) Shab-e-Qadr (the night of  power), Milad un-Nabi (birth date  of the Prophet Muhammad) and Shab-e-Barat (the night of the fortune). . Hindu influences festivals include Durga Puja and Kali Puja (community worshipping of Goddess Durga and Kali). . On the whole an entire community participates in each other’s religious ceremonies.

Customs and Etiquette in Bangladesh

 Meeting & Greeting

. Greetings usually take place between members of the same sex. . The hand shake is common although they may feel rather limp. . Women will only really be met within business contexts and even so, it is best to wait to see if a hand is extended before doing so. . The traditional greeting for Muslims is Asalamu alaikum to which the response is wa alaikum salam. . Naming conventions are very much based on the hierarchical nature of Bangladeshi society. . Bangladeshis will append a suffix to a person’s name to denote respect and the level of closeness between the two people. . In general, age dictates how people are addressed. . If people are of the same age, they use first names. . If the person being addressed is older than the speaker, the person is called by their first name and a suffix that denotes the family relationship.

Gift Giving Etiquette

. Gifts are mainly given between family members at religious holidays, especially after Ramadan and Hajj. . In cities, it is becoming more common for gifts to be given on birthdays. . In Bangladesh the importance of gifts is in the thought rather than the value. Part of the reason lies in the fact that gifts should be generally reciprocated and it would be considered rude to offer someone a gift that is difficult to reciprocate.

Some general gift giving etiquette guidelines include:

 . When visiting a Bangladeshi’s home, it is more common to bring pastries, sweets or good quality chocolates. . If bringing flowers avoid frangipanis as they are used at funerals. . Similarly white flowers indicate mourning. . Do not give alcohol or products containing non-halal meat to Muslims. . Never give money. . It is considered bad form to open gifts in front of the giver. . Gifts are given with two hands.

Dining Etiquette

. If meeting with people for dinner here are some basic rules on etiquette and protocol: . If invited to a meal it is rude to flatly turn the invitation down. One should always use less direct language to suggest that it may be difficult such as “I will try.” or “I will have to see”. . Meals both inside the house and outside will usually be same sex. . Many people eat with their hands and it may be that you share food from a common dish. . It would not be seen as impolite if you asked for utensils. . Ensure you wash your hands before eating. . Guests are generally served first then the oldest, continuing in order of seniority. . Do not start eating until the oldest person at the table begins. . You will constantly be urged to take more food. Simply saying “I’m full” will be taken as a polite gesture and not accepted at face value. It is therefore always best to pace yourself to allow for more servings. . The left hand is considered unclean so only eat, pass dishes or drink with the right hand.

Business Etiquette, Protocol and Customs in Bangladesh

Communication Styles

. Bangladeshis are quite implicit/indirect communicators. They tend to communicate in long, rich and contextualized sentences which only make sense when properly understood in relation to body language. . It is important for people who come from implicit/direct cultures to understand that their communication styles may be seen as rude and the information provided inadequate. . Personal space is less of an issue in Bangladesh than many European cultures. Bengalis stand close when speaking to someone of the same gender and touch is common. . However, when speaking with a woman the space is often increased.

Meeting & Greeting

. Business etiquette in Bangladesh is reasonably formal. Proper behaviour is expected. . Men greet each other with a handshake upon arriving and leaving. . Foreign men should nod to a Bangladeshi woman unless she extends her hand. Businessmen should be addressed by the term “Bahadur” (“Sir”), while women may be addressed as “Begum” (“Madam”). This may be used with or without the surname. . Wait until your counterpart moves to a first name basis before you do so.

Business Card Etiquette

. Business cards are exchanged after the initial introduction. . Educational qualifications are valued so include any university degrees. . Present your business card with the right hand. . Treat business cards given to you with respect. Merely glancing at it then throwing it on the table would be rude. Study it, comment on it and ideally place it into a business card holder.

Business Meetings

. Meetings in Bangladesh are generally the place where decisions are disseminated rather than made. . They will usually be led by the most senior present who sets the agenda, the content, and the pace of the activities. . Meeting structures are not very linear in Bangladesh. There may be an agenda and a starting time, but they only serve as guidelines. . Completing a meeting fully takes priority over time and may extend well past any scheduled end time. . Meetings may commence with some small talk. . Communication is formal and follows a hierarchical structure. Deference to the most senior person in the group is expected. This is especially true when dealing with government officials. . One should never let their level of professionalism slip. Casual behaviour may be misinterpreted as a lack of respect. . Never lose your temper or show emotion. This may lead to a loss of face which will mean a loss of dignity and respect. . The need to avoid a loss of face is also reflected in communication styles. Rather than say no or disappoint people Bangladeshis will phrase sentiments in such as way that it is up to people to read between the lines to understand what is being implied. Phrases such as “we will try”, “that may be difficult”, or “we will have to give that some though” may really mean “this can’t be done”. . Therefore, it is important to ask questions in several ways so you can be certain what was meant by a vague response. Silence is often used as a communication tool. . Many people comment on the lack of smiles in Bangladesh. This has nothing to do with unfriendliness but rather related to the fact that a serious face is believed to demonstrate maturity.

Useful Information about Bangladesh

* Currency – the currency of Bangaladesh is known as the Taka (BDT). Use the currency converter to compare to dollars, GBP or Euro.

* Weather – visit Yahoo!’s up to date Weather for Bangladesh.

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Constitutional Reform in Bangladesh: Exploring the Agenda

2010, The Northern University Journal of Law

This article intends to frame the issues of constitutional reform in Bangladesh. It attempts to highlight and consolidate the core issues in this regard and proposes an institutional approach reverse to the person centered approach.6 It resides on the sincere conviction of the author that Bangladesh has got a superb chance of being a stunning democracy provided she has put the foundation of some of crucial institutions very firm. The Office of President, the Caretaker Government, the Election Commission, the Legislature, the Judiciary, Local Government and the Political Parties are the key area we need to look at.

Related Papers

Munira Binte Iqbal

This paper primarily focuses on exploring the root causes of the inability of constitutional bodies in Bangladesh to play their role properly. In particularly , it endeavors to underline the structural, institutional and operational loopholes of those constitutional bodies and finally it comes up with a set of specific and effective policy recommendation. Since 1972, the credibility of the constitutional bodies of Bangladesh has been subject of much debates and controversies. So, it is a very little effort to look into these problems. It just aims at finding those irregularities and remedy of them.

ASIAN CONSTITUTIONAL LAW: RECENT DEVELOPMENTS AND TRENDS (8th Asian Constitutional Law Forum)

LOKMAN BIN NUR

Constitutions shape political orders. Frequent changes in the constituting aspect of constitution and instability in the political order are linked with each other. Bangladesh as an independent country has started to follow constitutionalism since 1971. However, constitutional journey of the country shows that frequent changes have taken place that amounts to an unstable political order. Constitutionalism could not shape political order rather the constitution has also been changed frequently to great extent. This phenomenon has also created the scope for the judiciary to step into the decisions that involve the questions of political order itself. Another consequence of this is the diminishing condition of civil rights of the people.

International Review of Law

Adeeba Khan

This paper studies how constitutional amendments in Bangladesh serve the partisan interest of the executive by making a case study of the caretaker government provision. It also highlights how institutions of checks and balances have become politicised.

Unstable Constitutionalism Law and Politics in South Asia, Mark Tushnet & Madhav Khosla (eds)

M Jashim Ali Chowdhury

Since its emergence in 1971, Bangladesh has become one of the world’s busiest constitutional laboratories.Compared with its South Asian neighbors, Bangladesh is exceptional in its ethnic, cultural, and linguistic homogeneity among its people and its territorial proximity among the different units of its administration. At independence, Bangladesh carried the historical burden of Pakistani rule involving a civil–military bureaucracy and a nonrepresentative technocracy. As a result, there was consensus for the adoption of a form of representative government modeled on the Westminster parliamentary model and for a constitution that enshrined core liberal-democratic values.Yet, there also were disadvantages rooted in the same historical legacy. Communal politics and the partition of British India led to Bangladesh’s separation from West Bengal (India) and its accession to Pakistan. The 1971 conflict – essentially economic, political, linguistic, and cultural in nature but purposefully projected as religious – culminated in secession from Pakistan.Pakistani rule in Bangladesh ended in genocide but Pakistan’s communalization of its identity 193continues to haunt the society and politics of Bangladesh today. So deep is the division between religious antagonists and secular liberals that elections result in not only the winner taking all but also in the loser being put to a Darwinian test of survival. Elections matter in any democracy; however, given the degree of polarization and the consequences of defeat, they matter even more in Bangladesh. Major political forces today, therefore, are left with no option other than entering and remaining in office, at whatever cost and with whatever steps doing so might entail. Constitutionalism often is regarded as a doctrine of political legitimacy. Constitutionalism prima facie requires justification of state actions against a higher law. At its core, this higher law is meant to structure the political process. Yet, as a concept, constitutionalism involves more than mere legality; it aims to posit a wider and deeper criterion of good governance as well as political conventions and norms to be attained in the collective life of a nation. The experiences of novice and volatile democracies, including Bangladesh, provide enough lessons to see that actions taken with apparent legal authority could still trouble constitutional sentiments.

Indian Journal of Constitutional Law

The recent constitutional trend in divided societies and relatively unstable democracies has seen an increased use of perpetuity clauses as a tool to foster constitutional stability. Propriety and effectiveness of making certain part or parts of constitution totally unamendable either by insertion of some perpetuity clauses or by judicial articulation of perpetual norms (basic structure) has been doubted by many. The Supreme Court of Bangladesh tested the way of judicial articulation of certain perpetual norms as back as 1989. The 2011 amendment to the constitution of Bangladesh has included a very widely framed perpetuity clause and, also, a very vague reference to the basic structure doctrine. This article considers the fragilities of these two parallel tracks to unamendability and shows how a median line could be drawn by installing a system of popular referendum in the constitution amendment process. Considering the qualitative questions over Referendum as a tool of deliberative democracy, the paper would argue for a reformulated version of the referendum system that was introduced in Bangladesh in 1979 but scrapped by the amendment of 2011.

The Metropolitan University Journal Vol 2 No 1

The fascinating doctrine of Basic Structure resides in the nitty-gritty of the highly sophisticated debate on the scope of constitution amending power. It has become a vibrant tool of judicial activism to protect the constitutional edifice faced with the invincible parliamentary super majority from ruination. The substance of the claim is that there are certain structural pillars of the Constitution which cannot be dismantled by parliament in the name of amendment. It was planted strappingly in the judicial culture of Bangladesh by Anwar Hossain Chowdhury v. Bangladesh 1989 BLD (Spl) 1. Though since Anwar Hossain it has got a confident practical acceptance, a plain reading of Article 142 of the Constitution puts the doctrine into the fogginess of controversy, incongruity and inapplicability in certain cases. This article aims at outlining the clarified range of the reach of the doctrine as well as the flat standard of its identification to shun the duskiness rotating round the contents of the notion.

rajib chakraborty

Democracy is a continuous political process, which can only be sustained and developed by giving due attention to certain issues. Though Bangladesh has passed 34 years of its independence, it has failed to establish democracy as an institution. First of all I have discussed the conceptual framework of democracy. The main aim of this paper is to identify what are barriers to institutionalization of democracy in Bangladesh. Then I have recommend policy measures for overcoming these problems. Lastly, I have also discussed in briefly the prospects of Democracy in Bangladesh. The paper is based on secondary sources of information like books, journals, research reports and newspapers. Relevant literature has also collected through Internet browsing.

Dr. Ridwanul Hoque

Journal of Law Policy and Globalization

morshedul islam

IJLHSS Journal

Since 1972 the Constitution of Bangladesh has encountered 16 amendments. Where 4 th amendment repealed Westminster model of Parliamentary democracy and introduced Presidential form of government whereas the 12 th amendment repealed the 4 th amendment of the constitution and reintroduced parliamentary form of government. 12 th amendment of the Constitution reintroduced parliamentary democracy but the attitude of the ruling party towards parliament is to bypass the Parliament and to make law through promulgation. On the other hand, the oppositions' attitude is to boycott the parliament which assists the ruling party to pass any law without any fruitful debate. The political corruption in Bangladesh is much more concerning issue as the history shows that, though there some punishments have been implemented for financial corruption but the implementation of punishment for political corruption is rarely observed. Misuse of democratic rights and accusation and counter accusation game are common practice of the political parties. All over the world democratic government is the most desired form of government and as such democracy as a form of governance is highly appreciated. In the developed counties democracy is well practiced but the practice of democracy in the developing counties needs vast scrutiny. In Bangladesh parliament is seen barely functional and the bureaucracy is found highly politicized. In the Westminster model of parliament separation between executive and legislature can barely think of. If the executive and legislature show unwillingness to respect judicial orders where should the general people go? Democracy and good governance are not incompatible to each other. In Bangladesh, theoretically democracy and good governance coexist but in reality they are far from each other. Both democracy and good governance are necessary for a strong form of government and for the fulfillment of the desire of the people of Bangladesh. Bangladesh has faced a significant number of hardships for ensuring democratic practice in the country. To fulfill the desire of the people at large it is time ensure democracy and good governance to exist with each other in Bangladesh like most of the developed countries.

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Liberation War of Bangladesh Assignment

The Liberation War of Bangladesh, which took place in 1971, stands as a defining moment in the history of the nation. It was a struggle for freedom, self-determination, and the preservation of cultural identity. The war fought between the Pakistani military and the Bengali nationalist forces, resulted in the emergence of an independent Bangladesh, marking a turning point in the country’s trajectory.

In this assignment, we will delve into the various aspects of the Liberation War, examining its background, causes, and significance. We will explore the political, socioeconomic, and cultural factors that led to the conflict, the armed resistance and guerrilla warfare tactics employed by the Bengali freedom fighters, and the international response that shaped the outcome of the war. Additionally, we will discuss the formation of the People’s Republic of Bangladesh, trials for war crimes, and the lasting impact of the conflict on the nation’s identity and development.

Assignment on Liberation War of Bangladesh

1. Introduction 1.1 Background and Historical Context 1.2 Significance of the Liberation War

2. Causes of the Liberation War 2.1 Political and Socioeconomic Factors 2.2 Language Movement and Cultural Identity 2.3 Repression and Discrimination

3. Prelude to the Liberation War 3.1 Rise of Bengali Nationalism 3.2 Awami League and Sheikh Mujibur Rahman 3.3 General Elections of 1970 and Political Crisis

4. Declaration of Independence 4.1 Sheikh Mujibur Rahman’s Speech of March 7, 1971 4.2 Pakistani Military Crackdown 4.3 Formation of the Bangladesh Government-in-Exile

5. Armed Resistance and Guerrilla Warfare 5.1 Formation of the Mukti Bahini 5.2 Guerrilla Tactics and Strategies 5.3 Support from India

6. International Diplomacy and Humanitarian Crisis 6.1 International Response to the Liberation War 6.2 Humanitarian Situation and Refugee Crisis 6.3 Role of the United Nations

7. Bangladesh-India Joint Military Operations 7.1 Indian Intervention and Military Support 7.2 Liberation of Major Cities and Territories 7.3 Surrender of Pakistani Forces

8. Aftermath and Legacy 8.1 Formation of the People’s Republic of Bangladesh 8.2 Trials and Accountability for War Crimes 8.3 Impact on Bangladesh’s Identity and Development

9. Conclusion 9.1 Key Takeaways and Reflections 9.2 Lasting Impact of the Liberation War

1. Introduction

The Liberation War of Bangladesh, also known as the Bangladesh War of Independence, was a significant historical event that unfolded in 1971. It marked the struggle of the Bangladeshi people to break free from the oppressive rule of West Pakistan and establish an independent nation. This assignment delves into the background, historical context, and profound significance of this war in shaping the destiny of Bangladesh.

1.1 Background and Historical Context

To understand the Liberation War, it is essential to examine the historical backdrop against which it unfolded. Bangladesh, previously known as East Pakistan, was geographically separated from West Pakistan by a thousand miles of Indian territory. Despite being united under the umbrella of Islam, the two regions were starkly different in terms of language, culture, and socioeconomic conditions.

Since the creation of Pakistan in 1947, East Pakistan faced political and economic marginalization by the dominant ruling elite in West Pakistan. The Bengali-speaking population of East Pakistan, which constituted a significant majority, experienced discrimination in various aspects of their lives, including access to education, employment opportunities, and representation in government.

The Language Movement of 1952, during which Bengalis protested for the recognition of their language, Bangla, as a state language, served as a catalyst for the rising demand for greater autonomy and self-determination in East Pakistan. The movement ignited a sense of linguistic and cultural identity among the Bengali people and fueled their aspirations for political and economic rights.

1.2 Significance of the Liberation War

The Liberation War of Bangladesh holds immense significance on several levels. Firstly, it symbolizes the unwavering spirit and determination of the Bengali people to assert their rights and fight for freedom and self-governance. The war became a catalyst for national unity, as people from all walks of life, irrespective of religion, gender, or social status, rallied together in the pursuit of a common goal.

Secondly, the Liberation War had far-reaching geopolitical implications. The international community closely watched the developments in East Pakistan, and the conflict attracted attention and support from various nations. The war eventually led to the emergence of a new nation, Bangladesh, and altered the geopolitical landscape of the region.

Furthermore, the Liberation War left a profound impact on the collective consciousness and national identity of Bangladesh. It shaped the country’s political, social, and cultural fabric, and its memory continues to resonate with the people, serving as a reminder of their struggle for independence and the sacrifices made by countless individuals.

In the subsequent sections of this assignment, we will explore the causes that led to the Liberation War, the events that unfolded during the war, the international responses it garnered, and its lasting legacy on Bangladesh’s identity and development.

2. Causes of the Liberation War

The Liberation War of Bangladesh was the culmination of various political, socioeconomic, and cultural factors that fueled the demand for autonomy and eventually led to a struggle for independence. This section explores some of the key causes that precipitated the war.

2.1 Political and Socioeconomic Factors

The political and socioeconomic disparities between East Pakistan and West Pakistan played a central role in the emergence of the Liberation War. Despite being the more populous and economically productive region, East Pakistan faced systemic discrimination and economic exploitation by the ruling elite based in West Pakistan. The central government’s policies favored West Pakistan, leading to an unfair distribution of resources and a sense of deprivation among the people of East Pakistan.

The Bengali population, predominantly residing in East Pakistan, felt marginalized and underrepresented in the central government’s decision-making processes. This political imbalance, coupled with economic disparities, fueled a growing demand for greater autonomy and self-governance.

2.2 Language Movement and Cultural Identity

The Language Movement of 1952 marked a significant turning point in the struggle for autonomy and cultural identity in East Pakistan. The movement was a response to the imposition of Urdu as the sole national language of Pakistan, neglecting the linguistic rights of the Bengali-speaking population. The protests and sacrifices made during the Language Movement united the Bengalis and instilled a strong sense of cultural identity and pride.

The Language Movement became a precursor to the broader demand for political and economic rights, highlighting the distinct cultural and linguistic heritage of the Bengali people. It served as a catalyst for the growth of Bengali nationalism, inspiring a generation to strive for recognition and respect for their language, culture, and identity.

2.3 Repression and Discrimination

The repressive measures imposed by the central government in West Pakistan further exacerbated the grievances of the people of East Pakistan. The ruling elite, primarily from West Pakistan, imposed policies that marginalized the Bengali population and suppressed dissent. Political opponents were often silenced, and dissident voices were met with repression and violence.

Moreover, the discriminatory practices extended to various aspects of life, including education, employment, and cultural representation. The systematic exclusion of the Bengali language and culture from official domains reinforced the perception of discrimination and fueled a sense of injustice among the Bengali population.

These repressive measures and discriminatory policies contributed to the radicalization of Bengali political movements and the eventual push for independence.

3. Prelude to the Liberation War

Before the outbreak of the Liberation War of Bangladesh, several significant events and developments set the stage for the struggle for independence. This section explores the prelude to the war, including the rise of Bengali nationalism, the emergence of the Awami League, and the political crisis that followed the general elections of 1970.

3.1 Rise of Bengali Nationalism

The rise of Bengali nationalism in East Pakistan was a pivotal factor leading to the demand for greater autonomy and self-determination. The linguistic and cultural identity forged during the Language Movement of 1952 laid the foundation for a broader sense of Bengali nationalism.

The Bengali language became a powerful symbol of resistance and unity, fostering a collective consciousness among the Bengali population. Bengali cultural traditions, literature, and arts played a vital role in cultivating a distinct Bengali identity, which fueled the aspirations for political recognition and autonomy.

3.2 Awami League and Sheikh Mujibur Rahman

The Awami League , under the leadership of Sheikh Mujibur Rahman, emerged as the principal political force advocating for the rights and aspirations of the Bengali people. Sheikh Mujibur Rahman, popularly known as Bangabandhu (Friend of Bengal), galvanized mass support and mobilized the Bengali population behind the demand for autonomy.

The Awami League’s Six Point Demand, introduced in 1966, called for greater provincial autonomy, economic rights, and an end to the discrimination faced by East Pakistan. Sheikh Mujibur Rahman’s leadership and vision resonated with the Bengali masses, positioning the Awami League as the primary political representative of the Bengali nationalist movement.

3.3 General Elections of 1970 and Political Crisis

The general elections held in 1970 marked a significant turning point in the struggle for autonomy and set the stage for the Liberation War. The Awami League emerged as the single largest party in the National Assembly, securing a majority of seats from East Pakistan. However, the ruling elite in West Pakistan, including the military establishment, refused to recognize the Awami League’s mandate and denied Sheikh Mujibur Rahman the opportunity to form a government.

The political crisis escalated as negotiations between the political leaders of East and West Pakistan broke down, with the central government unwilling to address the legitimate demands of East Pakistan. The military junta in West Pakistan intensified its crackdown on dissent, further alienating the Bengali population.

This political impasse and the denial of the democratic rights of the Bengali people set the stage for a violent confrontation and the eventual declaration of independence.

4. Declaration of Independence

The Declaration of Independence marked a crucial turning point in the Liberation War of Bangladesh. This section explores the powerful speech delivered by Sheikh Mujibur Rahman on March 7, 1971, the brutal Pakistani military crackdown that followed, and the subsequent formation of the Bangladesh government-in-exile.

4.1 Sheikh Mujibur Rahman’s Speech of March 7, 1971

On March 7, 1971, Sheikh Mujibur Rahman delivered a historic speech at the Racecourse Ground (now Suhrawardy Udyan) in Dhaka. This speech, often referred to as the “March 7 Speech” or the “Declaration of Independence Speech,” galvanized the Bengali population and served as a clarion call for freedom.

In his impassioned address, Sheikh Mujibur Rahman outlined the injustices faced by the Bengali people and articulated their demands for self-determination. He called for a non-cooperation movement, urging the Bengali population to stand united against the oppressive rule of West Pakistan. The speech ignited a spirit of nationalism and defiance among the masses, inspiring them to fight for independence.

4.2 Pakistani Military Crackdown

In response to Sheikh Mujibur Rahman’s speech and the growing demands for autonomy, the Pakistani military junta launched a brutal crackdown on the Bengali population. Operation Searchlight, initiated on the night of March 25, 1971 , aimed to suppress the Bengali nationalist movement and assert control of the central government.

The military crackdown resulted in widespread violence, targeting civilians, intellectuals, and members of the Awami League and other pro-independence groups. Mass killings, enforced disappearances, torture, and sexual violence were perpetrated against the Bengali population. The Pakistani military’s actions during this period have been described as genocide and crimes against humanity.

The military crackdown led to a rapid escalation of the conflict and solidified the determination of the Bengali people to break free from the oppressive rule of West Pakistan.

4.3 Formation of the Bangladesh Government-in-Exile

In the wake of the Pakistani military crackdown, leaders of the Awami League and other pro-independence groups sought refuge in neighboring India. On April 10, 1971, in the town of Mujibnagar (now Meherpur) in Bangladesh, they established the Bangladesh government-in-exile, formally known as the Provisional Government of the People’s Republic of Bangladesh.

The government-in-exile, headed by Sheikh Mujibur Rahman , served as the political and administrative apparatus of the emerging Bangladeshi state. It provided leadership and coordination to the liberation movement and sought international recognition and support for the cause of an independent Bangladesh.

The formation of the government-in-exile symbolized the resilience and determination of the Bengali people to establish their own nation and exercise self-governance.

5. Armed Resistance and Guerrilla Warfare

Armed resistance and guerrilla warfare played a pivotal role in the Liberation War of Bangladesh. This section explores the formation of the Mukti Bahini (Bangladesh Liberation Force), the guerrilla tactics and strategies employed by the freedom fighters, and the crucial support provided by India.

5.1 Formation of the Mukti Bahini

The Mukti Bahini was formed as the armed wing of the Bengali nationalist movement, comprising various resistance groups and individuals who took up arms against the Pakistani military forces. The Mukti Bahini operated both inside Bangladesh and in bordering regions of India.

The formation of the Mukti Bahini aimed to establish a unified military force that could effectively challenge the well-equipped Pakistani military. It provided a coordinated platform for various guerrilla groups, freedom fighters, and defected members of the Pakistani armed forces who joined the struggle for independence.

5.2 Guerrilla Tactics and Strategies

The Mukti Bahini employed a range of guerrilla tactics and strategies to wage a protracted war against the Pakistani military forces. Given the asymmetrical nature of the conflict, where the freedom fighters faced a significantly stronger opponent, guerrilla warfare offered an effective means of resistance.

Hit-and-run attacks, ambushes, sabotage, and acts of subversion were common tactics employed by the Mukti Bahini. They targeted Pakistani military installations, supply lines, communication networks, and other strategic assets. The guerrilla fighters relied on their knowledge of the local terrain and the support of the local population, often operating in small, highly mobile units.

The use of guerrilla tactics allowed the Mukti Bahini to disrupt the Pakistani military’s operations, maintain the momentum of the resistance, and inflict significant losses on the occupiers.

5.3 Support from India

India played a crucial role in supporting the liberation movement and providing assistance to the Mukti Bahini. The Indian government, led by Prime Minister Indira Gandhi, extended political, diplomatic, and military support to the Bangladesh cause.

India provided refuge and training facilities for the Mukti Bahini, enabling them to regroup, rearm, and plan their operations. The Indian military also launched a full-scale intervention in December 1971, effectively turning the tide of the war. The Indian Armed Forces, in coordination with the Mukti Bahini, conducted a series of decisive offensives that led to the surrender of the Pakistani forces and the eventual liberation of Bangladesh.

India’s support for Bangladesh marked a significant chapter in the history of the conflict, demonstrating the solidarity between the two nations and the commitment to the principles of justice and self-determination.

6. International Diplomacy and Humanitarian Crisis

The Liberation War of Bangladesh captured international attention, leading to a range of diplomatic responses and humanitarian challenges. This section explores the international response to the conflict, the humanitarian situation, and the role of the United Nations.

6.1 International Response to the Liberation War

The Liberation War of Bangladesh drew widespread attention and evoked diverse responses from the international community. Several countries and international organizations expressed solidarity with the cause of Bangladesh’s independence and condemned the atrocities committed by the Pakistani military.

India played a significant role in shaping international opinion and garnering support for Bangladesh. The Indian government embarked on an intensive diplomatic campaign, engaging with various nations and international forums to raise awareness about the conflict and garner political and humanitarian support.

Many countries, including the Soviet Union, India, and several non-aligned nations, recognized the government-in-exile and extended diplomatic recognition to Bangladesh. This international recognition bolstered the legitimacy of the liberation movement and put pressure on Pakistan to end its military campaign.

6.2 Humanitarian Situation and Refugee Crisis

The Liberation War of Bangladesh resulted in a severe humanitarian crisis, with millions of people being displaced and becoming refugees. The Pakistani military’s brutal crackdown, marked by widespread violence and human rights abuses, forced a massive exodus of Bengali civilians to neighboring India.

The refugee crisis overwhelmed the region, as millions sought shelter and assistance in overcrowded refugee camps. The humanitarian situation deteriorated rapidly, with inadequate access to food, healthcare, and sanitation, leading to widespread suffering and loss of life.

International humanitarian organizations, including the Red Cross, played a crucial role in providing relief assistance to the refugees and addressing the urgent needs of the affected population. The humanitarian response focused on delivering emergency aid, setting up medical facilities, and ensuring the provision of essential services in the refugee camps.

6.3 Role of the United Nations

The United Nations (UN) played a significant role in addressing the conflict and its aftermath. While the UN Security Council was unable to take decisive action due to the veto powers of certain member states, the General Assembly emerged as an important platform for discussing and condemning the violence in Bangladesh.

The UN General Assembly passed several resolutions expressing deep concern over the situation and calling for an end to the hostilities. It also demanded the withdrawal of Pakistani forces from Bangladesh and the recognition of the legitimate government-in-exile.

Furthermore, the UN facilitated humanitarian efforts and coordinated international aid to address the refugee crisis and provide relief to the affected population. UN agencies worked in collaboration with other humanitarian organizations to provide assistance, protection, and support to the refugees and internally displaced persons.

The role of the United Nations in the Liberation War of Bangladesh highlighted the significance of international cooperation, diplomacy, and humanitarian action in addressing conflicts and alleviating human suffering.

7. Bangladesh-India Joint Military Operations

The Bangladesh-India joint military operations played a crucial role in the culmination of the Liberation War. This section explores the Indian intervention and military support, the liberation of major cities and territories, and the eventual surrender of the Pakistani forces.

7.1 Indian Intervention and Military Support

India’s intervention in the Liberation War of Bangladesh was a turning point that significantly altered the course of the conflict. In response to the escalating violence and humanitarian crisis, the Indian government decided to provide direct military support to the Mukti Bahini and the cause of Bangladesh’s independence.

Indian Armed Forces launched a full-scale military operation in December 1971, with the primary objective of liberating Bangladesh from Pakistani occupation. The Indian military provided crucial air, land, and naval support to the Mukti Bahini, coordinating their operations to mount an effective resistance against the Pakistani forces.

The Indian intervention boosted the morale of the freedom fighters and brought a significant shift in the balance of power, as the Pakistani forces faced a well-coordinated and determined adversary.

7.2 Liberation of Major Cities and Territories

The joint military operations conducted by the Mukti Bahini and the Indian Armed Forces resulted in the systematic liberation of major cities and territories in Bangladesh. The collaborative efforts aimed to regain control over strategically important areas and secure key urban centers.

Cities like Dhaka, Chittagong, Khulna, Rajshahi, and Sylhet witnessed intense battles as the joint forces launched offensives to dislodge the Pakistani military. The liberation operations involved a combination of conventional warfare, guerrilla tactics, and coordinated assaults, leading to the gradual recapture of significant urban areas.

The successful liberation of major cities and territories boosted the morale of the Bengali population and further weakened the Pakistani forces’ grip on Bangladesh.

7.3 Surrender of Pakistani Forces

The sustained military pressure, coupled with the crumbling morale of the Pakistani forces, eventually led to their surrender. On December 16, 1971 , Lieutenant General A.A.K. Niazi, the commander of the Pakistani forces in East Pakistan, signed the Instrument of Surrender in Dhaka.

The surrender marked the formal end of the conflict and the establishment of Bangladesh as an independent nation. It was a historic moment that symbolized the triumph of the Bengali people’s struggle for freedom and self-determination.

The surrender ceremony, attended by senior military officials and diplomats, represented a significant milestone in the Liberation War, with the Pakistani forces acknowledging defeat and recognizing the newly formed nation of Bangladesh.

The joint military operations and the subsequent surrender of the Pakistani forces paved the way for the emergence of an independent Bangladesh and set the stage for the rebuilding and reconstruction of the war-torn nation. 

8. Aftermath and Legacy

The aftermath of the Liberation War of Bangladesh was marked by the formation of the People’s Republic of Bangladesh, trials and accountability for war crimes, and the enduring impact on Bangladesh’s identity and development.

8.1 Formation of the People’s Republic of Bangladesh

Following the surrender of the Pakistani forces, Bangladesh emerged as an independent nation on December 16, 1971. Sheikh Mujibur Rahman, who had been held in captivity during the conflict, returned to lead the country as the first President of Bangladesh.

The formation of the People’s Republic of Bangladesh represented a triumph of the Bengali nationalist movement and the realization of their long-standing struggle for self-determination. It marked the beginning of a new era, where Bangladesh embarked on a path of nation-building, reconstruction, and development.

8.2 Trials and Accountability for War Crimes

In the aftermath of the conflict, Bangladesh faced the task of addressing the war crimes committed during the Liberation War. The newly formed government took steps to ensure accountability and justice for the atrocities committed by the Pakistani military and their collaborators.

In 1973, the Bangladesh government established the International Crimes Tribunal (ICT) to investigate and prosecute individuals involved in war crimes, crimes against humanity, and genocide. Over the years, the tribunal has conducted trials and delivered verdicts, bringing some perpetrators to justice.

The trials and pursuit of accountability have been important in acknowledging the suffering of the victims, providing closure for the survivors, and sending a message that such grave violations of human rights will not go unpunished.

8.3 Impact on Bangladesh’s Identity and Development

The Liberation War had a profound impact on Bangladesh’s identity and development. It solidified the country’s national identity, rooted in the language, culture, and aspirations of the Bengali people. The struggle for independence and the sacrifices made during the war became central to Bangladesh’s collective memory and shaped its national narrative.

The war also had a lasting impact on Bangladesh’s development trajectory. The conflict and its aftermath created significant challenges, including the rebuilding of infrastructure, addressing the refugee crisis, and managing the economic and social consequences of the war. However, the experience of the Liberation War instilled a sense of resilience and determination within the Bangladeshi people, driving them to overcome these challenges and pursue development with renewed vigor.

Bangladesh’s journey after the Liberation War has witnessed remarkable progress in various sectors, including education, healthcare, poverty alleviation, and women’s empowerment. The resilience and resourcefulness of the Bangladeshi people, coupled with the support of the international community, have contributed to the country’s growth and development.

The legacy of the Liberation War continues to shape Bangladesh’s aspirations for justice, democracy, and human rights. It serves as a reminder of the importance of safeguarding the values of freedom, inclusivity, and social justice.

9. Conclusion

9.1 key takeaways and reflections.

The Liberation War of Bangladesh remains a significant chapter in the history of the nation and serves as a source of inspiration and reflection. Through this assignment, we have explored the background, causes, and consequences of the war, as well as the international response, armed resistance, and the formation of an independent Bangladesh.

Key takeaways from our study of the Liberation War include:

• The war was driven by political, socioeconomic, and cultural factors, as well as the desire for linguistic and cultural identity.
• The armed resistance and guerrilla warfare tactics employed by the Mukti Bahini were crucial in weakening the Pakistani forces and ultimately achieving victory.
• The international response and support, particularly from India, played a pivotal role in shaping the outcome of the conflict.
• The war resulted in a humanitarian crisis, with millions of refugees seeking shelter and assistance.
• The establishment of the People’s Republic of Bangladesh marked a new chapter in the nation’s history, accompanied by trials and accountability for war crimes.
• The legacy of the Liberation War continues to impact Bangladesh’s identity, development, and pursuit of justice and human rights.

9.2 Lasting Impact of the Liberation War

The liberation war of bangladesh has left a lasting impact on the nation in several ways:.

• It solidified the identity and aspirations of the Bengali people, paving the way for the formation of an independent Bangladesh.
• The war instilled a sense of resilience and determination within the Bangladeshi people, driving them to overcome challenges and pursue development and progress.
• The pursuit of justice and accountability for war crimes continue to be an important aspect of Bangladesh’s post-war narrative, acknowledging the suffering of the victims and ensuring that such atrocities are not forgotten or repeated.
• The Liberation War serves as a reminder of the importance of upholding democratic values, human rights, and social justice in the nation’s governance and development.
• Bangladesh’s remarkable progress in various sectors, such as poverty alleviation, healthcare, education, and women’s empowerment, reflects the enduring impact of the Liberation War and the nation’s commitment to building a better future.

Studying and understanding the Liberation War of Bangladesh allows us to appreciate the sacrifices made by the Bengali people and the resilience they displayed in their struggle for freedom. It also emphasizes the significance of unity, justice, and human rights in shaping the destiny of a nation.

By delving into the historical events, causes, and consequences of the Liberation War, we gain valuable insights that can inform our understanding of similar struggles for independence, self-determination, and social justice around the world.

The Liberation War of Bangladesh serves as a testament to the indomitable spirit of a people and their quest for freedom and justice. May the lessons learned from this historic event guide us toward a world where every nation and individual can realize their inherent rights and aspirations.

This concludes our assignment on the Liberation War of Bangladesh.

References :

• Ahmed, H. (2012). Bangladesh: Past and Present. APH Publishing.
• Raghavan, S. (2013). 1971: A Global History of the Creation of Bangladesh. Harvard University Press.
• Hasan, M. (2016). Bangladesh: A Political History since Independence. I.B. Tauris.
• Haq, M. (2009). Bangladesh: From Mujib to Ershad. University Press Ltd.
• Khan, M. H. (2012). A History of Bangladesh. Cambridge University Press.
• Siddiqi, Y. H. (2012). The Forgotten Story of the Liberation War of Bangladesh. Partridge Publishing.
• Riaz, A. (2011). Bangladeshi Nationalism: History and Practice. BRILL.
• Schendel, W. V. (2009). A History of Bangladesh. Cambridge University Press.
• Mahfuz, S. (2014). Bangladesh: The Quest for Freedom and Justice. Strategic Studies Institute.
• Islam, R. (2016). The Separation of East Pakistan: The Rise and Realization of Bengali Muslim Nationalism. Routledge.

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Live streaming, Bangladesh vs India women’s T20 2024: Sylhet to host five-match series - full schedule

Harmanpreet Kaur will lead the Indian women’s cricket team while Smriti Mandhana will serve as the vice captain. Watch live!

A 16-member Indian women’s cricket team , captained by Harmanpreet Kaur, will face Bangladesh women in a five-match T20I series, which gets underway in Sylhet from Sunday.

Smriti Mandhana , who led Royal Challengers Bengaluru to the Women’s Premier League title earlier this year, will serve as Harmanpreet’s deputy. Jemimah Rodrigues, however, is out injured.

Sajeevan Sajana and Asha Sobhana have been included in the Indian women’s cricket team for the first time on the back of impressive performances in the WPL.

It will be the Indian women’s first international assignment since the three-match T20 series against Australia in January. Harmanpreet and Co. lost 2-1 at home.

Bangladesh, meanwhile, were blanked 3-0 by Australia in a three-match T20I series at home last month.

The last time India toured Bangladesh, the visitors managed to win a highly-charged three-match T20 series 2-1.

Overall, India and Bangladesh women have faced each other 17 times till now. India won 14 of these head-to-head encounters while the Bangladesh women’s cricket team has come out on top on three occasions.

The Bangladesh vs India women’s T20 series ends on May 9. All five matches will be held at the Sylhet International Cricket Stadium.

Where to watch BAN vs IND women’s T20 2024 live in India

The Bangladesh vs India 2024 women’s T20 series will be available for live streaming exclusively on FanCode. The BAN W vs IND W T20 series will not be telecast live on any TV channel in India

BAN W vs IND W T20 2024: India women’s cricket squad

Indian women’s cricket team : Harmanpreet Kaur (captain), Smriti Mandhana (vice-captain), Shafali Verma, Dayalan Hemalatha, Sajana Sajeevan, Richa Ghosh (wicket-keeper), Yastika Bhatia (wicket-keeper), Radha Yadav, Deepti Sharma, Pooja Vastrakar, Amanjot Kaur, Shreyanka Patil, Saika Ishaque, Asha Sobhana, Renuka Singh, Titas Sadhu.

Bangladesh vs India women’s T20 2024 schedule

All in India Standard Time (IST)

• April 28, Sunday : Bangladesh vs India 1st T20 - 3:30 PM
• April 30, Tuesday : Bangladesh vs India 2nd T20 - 3:30 PM
• May 2, Thursday : Bangladesh vs India 3rd T20 - 3:30 PM
• May 6, Monday : Bangladesh vs India 4th T20 - 3:30 PM
• May 9, Thursday : Bangladesh vs India 5th T20 - 3:30 PM

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