Caste problem and Vivekananda

CASTE PROBLEM IN INDIA:  "I have a message for the world, which I will deliver without fear and care for the future. To the reformers I will point out that I am a greater reformer than any one of them. They want to reform only little bits. I want root-and-branch reform."- Swami Vivekananda CASTE IN SOCIETY AND NOT IN RELIGION Though our castes and our institutions are apparently linked with our religion, they are not so. These institutions have been necessary to protect us as a nation, and when this necessity for self-preservation will no more exist, they will die a natural death. In religion there is no caste. A man from the highest caste and a man from the lowest may become a monk in India and the two castes become equal. The caste system is opposed to the religion of Vedanta. Caste is a social custom, and all our great preachers have tried to break it down. From Buddhism downwards, every sect has preached against caste, and every time it has only riveted the chains. Beginning from Buddha to Rammohan Ray, everyone made the mistake of holding caste to be a religious institution and tried to pull down religion and caste altogether, and failed. In spite of all the ravings of the priests, caste is simply a crystallized social institution, which after doing its service is now filling the atmosphere of India with its stench, and it can only be removed by giving back to people their lost social individuality. Caste is simply the outgrowth of the political institutions of India; it is a hereditary trade guild. Trade competition with Europe has broken caste more than any teaching. THE UNDERLYING IDEA OF THE CASTE SYSTEM The older I grow, the better I seem to think of caste and such other time-honored institutions of India. There was a time when I used to think that many of them were useless and worthless, but the older I grow, the more I seem to feel a difference in cursing any one of them, for each one of them is the embodiment of the experience of centuries. A child of but yesterday, destined to die the day after tomorrow, comes to me and asks me to change all my plans and if I hear the advice of that baby and change all my surroundings according to his ideas I myself should be a fool, and no one else. Much of the advice that is coming to us from different countries is similar to this. Tell these wiseacres, "I will hear you when you have made a stable society yourselves. You cannot hold on to one idea for two days, you quarrel and fail; you are born like moths in the spring and die like them in five minutes. You come up like bubbles and burst like bubbles too. First form a stable society like ours. First make laws and institutions that remains undiminished in their power through scores of centuries. Then will be the time to talk on the subject with you, but till then, my friend, you are only a giddy child." Caste is a very good thing. Caste is the plan we want to follow. What caste really is, not one in a million understands. There is no country in the world without caste. Caste is based throughout on that principle. The plan in India is to make everybody Brahmana, the Brahmana being the ideal of humanity. If you read the history of India you will find that attempts have always been made to raise the lower classes. Many are the classes that have been raised. Many more will follow till the whole will become Brahmana. That is the plan. Our ideal is the Brahmana of spiritual culture and renunciation. By the Brahmana ideal what do I mean? I mean the ideal Brahmana-ness in which worldliness is altogether absent and true wisdom is abundantly present. That is the ideal of the Hindu race. Have you not heard how it is declared he, the Brahmana, is not amenable to law, that he has no law, that he is not governed by kings, and that his body cannot be hurt? That is perfectly true. Do not understand it in the light thrown upon it by interested and ignorant fools, but understand it in the light of the true and original Vedantic conception.. If the Brahmana is he who has killed all selfishness and who lives to acquire and propagate wisdom and the power of love - if a country is altogether inhabited by such Brahmanas, by men and women who are spiritual and moral and good, is it strange to think of that country as being above and beyond all law? What police, what Military are necessary to govern them? Why should any one govern them at all? Why should they live under a government? They are good and noble, and they are the men of God; these are our ideal Brahmanas, and we read that in the SatyaYuga there was only one caste, and that was the Brahmana. We read in the Mahabharata that the whole world was in the beginning peopled with Brahmanas, and that as they began to degenerate they became divided into different castes, and that when the cycle turns round they will all go back to that Brahmanical origin. The son of a Brahmana is not necessarily always a Brahmana; though there is every possibility of his being one, he may not become so. The Brahmana caste and the Brahmana quality are two distinct things. As there are sattva, rajas and tamas - one or other of these gunas more or less - in every man, so the qualities which make a Brahmana, Kshatriya, Vaishya or a Shudra are inherent in every man, more or less. But at time one or other of these qualities predominates in him in varying degrees and is manifested accordingly. Take a man in his different pursuits, for example : when he is engaged in serving another for pay, he is in Shudra-hood; when he is busy transacting some some piece of business for profit, on his account, he is a Vaishya; when he fights to right wrongs then the qualities of a Kshatriya come out in him; and when he meditates on God, or passes his time in conversation about Him, then he is a Brahmana. Naturally, it is quite possible for one to be changed from one caste into another. Otherwise, how did Viswamitra become a Brahmana and Parashurama a Kshatriya? The means of European civilization is the sword; of the Aryans, the division into different varnas. This system of division into varnas is the stepping-stone to civilization, making one rise higher and higher in proportion to one's learning and culture. In Europe, it is everywhere victory to the strong and death to the weak. In the land of Bharata (India), every social rule is for the protection of the weak. Such is our ideal of caste, as meant for raising all humanity slowly and gently towards the realization of the great ideal of spiritual man, who is non-resisting, calm, steady, worshipful, pure and meditative. In that ideal there is God. We believe in Indian caste as one of the greatest social institutions that the Lord gave to man. We also believe that through the unavoidable defects, foreign persecutions, and above all, the monumental ignorance and pride of many Brahmanas who do not deserve the name, have thwarted in many ways, the legitimate fructification of this glorious Indian institution, it has already worked wonders for the land of Bharata and it destined to lead Indian humanity to its goal. Caste should not go; but should be readjusted occasionally. Within the old structure is to be life enough for the building of two hundred thousand new ones. It is sheer nonsense to desire the abolition of caste. INEQUALITY OF PRIVILEGE VITIATES THE SYSTEM It is in the nature of society to form itself into groups; and what will go will be these privileges! Caste is a natural order. I can perform one duty in social life, and you another; you can govern a country, and I can mend a pair of old shoes, but that is no reason why you are greater than I, for can you mend my shoes? Can I govern the country? I am clever in mending shoes, you are clever in reading Vedas, that is no reason why you should trample on my head; why if one commits murder should he be praised and if another steals an apple why should he be hanged? This will have to go. Caste is good. That is only natural way of solving life. Men must form themselves into groups, and you cannot get rid of that. Wherever you go there will be caste. But that does not mean that there should be these privileges. They should be knocked on the head. If you teach Vedanta to the fisherman, he will say, "I am as good a man as you, I am a fisherman, you are a philosopher, but I have the same God in me, as you have in you." And that is what we want, no privilege for anyone, equal chances for all; let everyone be taught that the Divine is within, and everyone will work out his own salvation. The days of exclusive privileges and exclusive claims are gone, gone for ever from the soil of India. UNTOUCHABILITY - A SUPERSTITIOUS ACCRETION Formerly the characteristic of the noble-minded was - (tribhuvanamupakara shrenibhih priyamanah) "to please the whole universe by one's numerous acts of service", but now it is - I am pure and the whole world is impure. "Don't touch me!" "Don't touch me!" The whole world is impure, and I alone am pure! Lucid Brahmajnana! Bravo! Great God! Nowadays, Brahman is neither in the recesses of the heart, nor in the highest heaven, nor in all beings - now He is in the cooking pot! We are orthodox Hindus, but we refuse entirely to identify ourselves with "Don't- touchism". That is not Hinduism; it is in none of our books; it is an orthodox superstition, which has interfered with national efficiency all along the line. Religion has entered in the cooking pot. The present religion of the Hindus is neither the path of Knowledge or Reason - it is "Don't-touchism". - "Don't touch me", "Don't touch me" - that exhausts its description. "Don't touchism" is a form of mental disease. Beware! All expansion is life, all contraction is death. All love is expansion, all selfishness is contraction. Love is therefore the only law of life. See that you do not lose your lives in this dire irreligion of "Don't- touchism". Must the teaching (Atmavat sarvabhuteshu) - "Looking upon all beings as your own self" - be confined to books alone? How will they grant salvation who cannot feed a hungry mouth with a crumb of bread? How will those, who become impure at the mere breath of others, purify others? We must cease to tyrannize. To what a ludicrous state are we brought! If a bhangi comes to anybody as a bhangi, he would be shunned as the plague; but no sooner does he get a cupful of water poured upon his head with some muttering of prayers by a padri, and get a coat to his back, no matter how threadbare, and come into the room of the most orthodox Hindu, I don't see the man who then dare refuse him a chair and a hearty shake of hands! Irony can go no farther. Just see, for want of sympathy from the Hindus, thousands of pariahs in Madras are turning Christians. Don't think that this is simply due to the pinch of hunger; it is because they do not get any sympathy from us. We are day and night calling out to them "Don't touch us! Don't touch us!" Is there any compassion or kindliness of heart in the country? Only a class of "Don't-touchists" ; kick such customs out! I sometimes feel the urge to break the barriers of "Don't-touchism", go at once and call out, "Come all who are poor, miserable, wretched and downtrodden", and to bring them all together. Unless they rise, the Mother will not awake. Each Hindu, I say, is a brother to every other, and it is we, who have degraded them by our outcry, "Don't touch", "Don't touch!" And so the whole country has been plunged to the utmost depths of meanness, cowardice and ignorance. These men have to be lifted; words of hope and faith have to be proclaimed to them. We have to tell them, "You are also men like us and you have all the rights that we have." SOLUTION OF THE CASTE PROBLEM Our solution of the caste question is not degrading those who are already high up, is not running amuck through food and drink, is not jumping out of our own limits in order to have more enjoyment, but it comes by every one of us fulfilling the dictates of our Vedantic religion, by our attaining spirituality and by our becoming ideal Brahmana. There is a law laid on each one of you in this land by your ancestors, whether you are Aryans, or non-Aryans, rishis or Brahmanas or the very lowest outcaste. The command is the same to you all, that you must make progress without stopping, and that from the highest man to the lowest pariah, every one in this country has to try and become the ideal Brahmana. This Vedantic idea is applicable not only here but over the whole world. The Brahmana-hood is the ideal of humanity in India as wonderfully put forward by Shankaracharya at the beginning of his commentary on the Gita, where he speaks about the reason for Krishna's coming as a preacher for the preservation of Brahmana- hood, of Brahmana-ness. That was the great end. This Brahmana, the man of God, he who has known Brahman, the ideal man, the perfect man, must remain, he must not go. And with all the defects of the caste now, we know that we must all be ready to give to the Brahmanas this credit, that from them have come more men with real Brahmana-ness in them than from all the other castes. We must be bold enough, must be brave enough to speak their defects, but at the same time we must give credit that is due to them. Therefore, it is no use fighting among the castes. What good will it do? It will divide us all the more, weaken us all the more, degrade us all the more. The solution is not by bringing down the higher, but by raising the lower up to the level of the higher. And that is the line of work that is found in all our books, in spite of what you may hear from some people whose knowledge of their own Scriptures and whose capacity to understand the mighty plans of the ancients are only zero. What is the plan? The ideal at the one end is the Brahmana and the ideal at the other end is the chandala, and the whole work is to raise the chandala up to the Brahmana. Slowly and slowly you will find more and more privileges granted to them. I regret that in modern times there should be so much discussion between the castes. This must stop. It is useless on both sides, especially on the side of the higher caste, the Brahmana, the day for these privileges and exclusive claims is gone. The duty of every aristocracy is to dig its own grave, and the sooner it does so, the better. The more he delays, the more it will fester and the worse death it will die. It is the duty of the Brahmana, therefore, to work for the salvation of the rest of mankind, in India. If he does that and so long as he does that, he is a Brahmana. Any one who claims to be a Brahmana, then, should prove his pretensions, first by manifesting that spirituality, and next by raising others to the same status. We earnestly entreat the Brahmanas not to forget the ideal of India - the production of a universe of Brahmanas, pure as purity, good as God Himself : this was at the beginning, says the Mahabharata and so will it be in the end. It seems that most of the Brahmanas are only nursing a false pride of birth; and any schemer, native or foreign, who can pander to this vanity and inherent laziness, by fulsome sophistry, appears to satisfy more. Beware Brahmanas, this is the sign of death! Arise and show your manhood, your Brahmana-hood, by raising the non-Brahmanas around you - not in the spirit of a master - not with the rotten canker of egoism crawling with superstitions and charlatanry of East and West - but in the spirit of a servant. To the Brahmanas I appeal, that they must work hard to raise the Indian people by teaching them what they know, by giving out the culture that they have accumulated for centuries. It is clearly the duty of the Brahmanas of India to remember what real Brahmana-hood is. As Manu says, all these privileges and honors are given to the Brahmana because, "with him is the treasury of virtue". He must open that treasury and distribute to the world. It is true that he was the earliest preacher to the Indian races, he was the first to renounce everything in order to attain to the higher realization of life, before others could reach to the idea. It was not his fault that he marched ahead of the other castes. Why did not the other castes so understand and do as they did? Why did they sit down and be lazy, and let the Brahmanas win the race? But it is one thing to gain an advantage, and another thing to preserve it for evil use. Whenever power is used for evil it becomes diabolical; it must be used for good only. So this accumulated culture of ages of which the Brahmana has been the trustee, he must now give to the people, and it was because he did not open this treasury to the people, that the Muslims invasion was possible. It was because he did not open this treasury to the people from the beginning, that for a thousand years we have been trodden under the heels of everyone who chose to come to India; it was through that we have become degraded, and the first task must be to break open the cells that hide the wonderful treasures which our common ancestors accumulated; bring them out, and give them to everybody, and the Brahmana must be the first to do it. There is an old superstition in Bengal that if the cobra that bites, sucks out his own poison from the patient, the man must survive. Well then, the Brahmana must suck out his own poison. To the non-Brahmana castes I say, wait, be not in a hurry. Do not seize every opportunity of fighting the Brahmana, because as I have shown; you are suffering from your own fault. Who told you to neglect spirituality and Sanskrit learning? What have you been doing all this time? Why have you been indifferent? Why do you now fret and fume because somebody else had more brains, more energy, more pluck and go than you? Instead of wasting your energies in vain discussions and quarrels in the newspapers, instead of fighting and quarreling in your own homes - which is sinful - use all your energies in acquiring the culture which the Brahmana has, and the thing is done. Why do you not become Sanskrit scholars? Why do you not spend millions to bring Sanskrit education to all the castes of India? That is the question. The moment you do these things, you are equal to the Brahmana! That is the secret power in India. The only safety, I tell you men who belong to the lower castes, the only way to raise your condition is to study Sanskrit, and this fighting and writing and frothing against the higher castes is in vain, it does no good, and it creates fight and quarrel, and this race, unfortunately already divided, is going to be divided more and more. The only way to bring about the leveling of castes is to appropriate the culture, the education which is the strength of the higher castes.

জীবন-বাস্তবতা

বাস্তবতাকে মেনে নেয়া খুব কঠিন,
মানিয়ে নেয়াটা নিজ থেকে চলে আসে,মেনে নিতে হয়।
বাস্তবতা প্রকৃতির মত পরিবর্তনশীল,
কখনও সুখের ছোঁয়া আসে,কখনও হয়ে যায় দুঃখময়।।

আকাশ যেরূপ বৃষ্টি হয়ে দুঃখ ছড়ায়,
মনও সেরূপ অশ্রু হয়ে কষ্ট বিলায়।।

অনেক কষ্টের কথা থাকে যা বলা যায়,
অনেক কষ্ট থাকে যা না বললেই ভাল হয়।।

জীবনটা যেন একটা রঙ্গশালা,
সুখ-দুঃখ,আনন্দ-বেদনার মিলনমেলা।।

সবাই অভিনয় করছে নিজ নিজ ভূমিকায়,
দুঃখকে জয় করে একটু সুখ পাওয়ার আশায়।।

সুখ যেন প্রজাপতির মত উড়ে বেড়ায়,
কখনও আমার,কখনও তোমার কাছে যেতে চা্য়।।

দুঃখের রাত সুখের রাতের থেকে বড় হয়,
যেন ঘোর অমাবশ্যা,চারপাশে অন্ধকারময়।।

সুখপাখি দেখা দিয়ে যায় বসন্তের মতন,
তবুও সুখের অপেক্ষায় থাকে এই মন।।

               ---------চৈতী দেবী

Victory to Bangladesh

 

16th December - A hard won victory for a new nation !

A day to commemorate 3 million killed people,
A day to go back to history of 10 million dislocated refuge at India,
A day to pay tributes to 400 thousands raped women,
A day to remind enormous sufferings and self sacrifice of my ancestors,
A day to dream !!

The war was for the sake of freedom !

The freedom from oppression,
The freedom to decide it's destiny,
The freedom to preserve it's culture and way of life,
The freedom to live in harmony of a diversified society,
The freedom to dream !

40 years on, where is she heading?

Today is to think what we get,
Today is to remember why did the nation fight,
Today is to measure the progress of the nation,
Today is to be concerned where she is heading,
Today is not to dream, is to take oath to fight against abject poverty!

A song was sung 40 years ago, I recite today again !

I sing the song of equality, in which dissolves all barriers and estrangements
In which are united
The Hindu-Buddhist-Muslim-Christian
I sing the song of equality.
Within you are all the scriptures and knowledge, of all times
Friend, you will find all of them, just open your heart with care.

Victory to Bangladesh
Victory to the people of Bangladesh
Bijoy Bangladesh!!

--Suman Chowdhury

স্বপ্নশিশু

আমি দেখেছি তাকে আমার স্বপনে,

চকিতে হাসে, চকিতে কাঁদে,

দেখেছি আমি তা নয়ন ভরে।

সে অপলক চেয়ে থাকে মোর পানে,

যেন বিভোর হয়ে যায় ভাবের বশে,

তার দৃষ্টি মোর অন্তরে গিয়ে পশে।



হঠাৎ করে স্বপন মোর গেল ভেঙ্গে,

বুঝলাম সারারাত ছিলাম আমি স্বপন মোহে,

বাহিরে তখন প্রভাত পাখি উঠল ডেকে।



সারাদিন ধরি, স্বপন নিয়ে ভেবে মরি,

স্বপনে এসেছিল সে দ্বিধাভরে,

কিছু বুঝি দেবার তরে, নাকি চাইবার তরে!



পরের রাতে তাকে দেখলাম আবার স্বপনে,

এবার সে নেচে বেড়ালো খেলার ছলে,

বাসন্তী রঙের জামা ছিল তার পরনে।



অনেক কথা কইল গানের সুরে সুরে,

নেচে গেয়ে ক্লান্ত হয়ে বসল আমার পাশে,

"মা হবে তুমি আমার" বলে গেল অবশেষে।


---- Chaitee Debi
.

Amar 'Moner Manush' - Fakir Lalon Shah

The movie 'Moner Manush' is completely  successful movie and earned fame from intellectual society after release. Though the story was little bit distorted but for complete entertainment and for the beginner for knowing about Fakir Lalon, I think the directors nicely presented the movie..

Very important events in the movie which transgress the movie are presented in this video. From this movie, we came to know that then prominent tagore family and their literary works were highly influenced by Fakir Lalon Shah.

 

The movie not only represent the autobiography of Lalon but also represent his strong voice against then superstitious and hapless society.

The movie also decorated with high spiritual dialogues that might be understandable to ordinary human beings.

Chonchol Chowdhury and Paoli Dam makes the movie very entertaining to the audience.

The movie was also constructed with few unusual songs of Fakir lalon. Below two clips all the unusual songs of Lalon in the movie.

Paoli dam was awesome in her extraordinary performance in the movie. Just enjoy these two videos and u will get to know -

The movie also attracts the soul of real spiritual persons -

All the above, the movie could successfully carry the message of humanism -

In last, the movie is ended with lalon's most favorite song - Milon hobe koto dine? when will I conjugate with my lord.

---------Suman Chowdhury

Celebration at dressing room of Bangladesh Cricket team

I have uploaded the videos for the disbelievers who don't judge that we can overcome. It's a threat to them. 'We shall overcome, We shall overcome , Oh Lord! Deep in our heart, We do believe, We shall overcome, someday!...'

Dis-believer: Navojit Singh Sidhu who did mocking with Bangladesh team several times. He should concentrate on politics rather than cricket. Remember Sidhu, Once upon a time India was a team like Bangladesh. Luckily that time, neither you nor we born!

Please watch the celebration of the Bangladesh team after victory over England at Cricket world cup 2011 inside their dressing room –

In the following video, we observed few players are not very happy to win over England. Such a victory burst whole nation’s emotion. But one player ‘ Ashar fool’ Ash said …… Okay Ash next time you will observe the victory with us, I mean like us.

Congratulation Bangladesh team! Now we expect more from you.

Courtesy to Mahbubul Alam Robin who brings these videos to the public media. Thank you my friends.

Step down to Street Beggars

In the last game of Bangladesh, I was promised to my facebook friends just before the game that I am going to arrange a ‘Biriani’ party to celebrate Bangladesh win. As they won last three out of five matches against West Indies. As well as they really uplift our hopes by scoring 283 against India. But what happened? Only these eleven cricketers not only lost the game against WI with scoring lowest but also raped one fifty millions Bangladeshi’s hope and emotions. You know, I feel very ashamed in front of my foreign friends. The next day I virtually send ‘Kutta ka biriani for Sakib and Kawa ka biriani for other cricketers’ with angers. 

Today Bangladesh will play against England. England is one of the top favorites in this world cup. If I ignore one accident against Ireland, they obviously had the potential to defeat any team like Australia, India, and Pakistan etc. So I am not very hopeful for Bangladesh today like last week. What I want, “Fight”? Yes. Use your full potential, My Bangladesh team and make the game very competitive. At least, we can say – ‘we can fight’. Don’t ruin the game like last one. Please, bow down to your feet, Allah Wasteh, don’t repeat the painful night of last week once again. If you do so, you know, what we will do, my guys? We will incise your legs and step down to the street with street beggars. Okay, you guys can’t imagine what we will do. Just look at the picture below –

By the way, if you guys can win against England, then I will send some special gifts for you guys –

নারী দিবস

আজ নারী দিবস,
নারী জাগরণের বার্তাবহ একটি দিন ।


আমরা নারীরা নিজেদের খুজেঁ পেতে চায় এই দিনে,
আমরা নারী জাগরণের গান গেয়ে উঠি এই দিনে,
দেয়াল পত্রিকায়,সভায় আলোচনা করি এই দিনে,
স্বাধীনতার জন্য প্রতিবাদী হয়ে উঠি এই দিনে ।


হয়ত এই দিনে পৃথিবীর কোন এক জায়গায়,
নারীরা লাঞ্ছিত,অপবাদিত,ধর্ষিত হয় ;
আবার হয়ত পৃথিবীর কোন এক জায়গায়,
এই দিনে নারীরা অনেক কষ্ট সহ্য করে মা হয় ।


কিন্তু আমরা কার কাছে চায় এই প্রার্থনা ?
কার বিরুদ্ধে করি এই সভা ?
কার বিরুদ্ধে লেখি এই দেয়াল পত্রিকা ?
কার কাছে বলি আমাদের এই প্রতিবাদী আওয়াজ ?


সেকি ভগবান ! নাকি পুরুষজাতি !

-----চৈতী দেবী

নারীর অস্তিত্ত্ব

আমি নারী,
পারি আমি দিদি হতে,
পারি আমি ঘরনী হতে,
পারি আমি বৌদি হতে,
পারি আমি মা হতে ।


আমি নারী,
পারি আমি সবকিছু সহ্য করতে,
হিংসা,নিন্দা,লাঞ্ছনা ; মুখ বুঝে ।

আমি নারী,
যখনি একলা পথ চলতে চাই আমি,
পরিবার আমাকে বলে তুমি অবলা নারী,
পারবে না একলা পথ চলতে,
বাধা বিপথ পথে আসবে ।

আমি নারী,
যখনি আমি হয়ে যাই প্রতিবাদী,
সমাজ আমাকে আঙ্গুল তুলে বলে তুমি নারী,
তোমাকে থাকতে হবে গৃহকোণে,
মন যুগিয়ে চলতে হবে সবাইকে ।

সবাই আমাকে মনে করিয়ে দেয়,
                         আমার অস্তিত্ত্বের কথা ।
কিন্তু কেউ বলে না,
                      আমার অধিকারের কথা ।

                                        -- চৈতী দেবী

আমি ভালবেসে যাব

যে দরিদ্র ফুটপাতে, পার্কের কিনারায়
                শীত-র্বষা-গ্রীষ্মে
       নিষ্প্রভ দিন কাটিয়ে দেয়
     তাকে আমি অবহেলা করি না  ।

যে চর্মকার রাস্তার ধারে
              অজস্র জুতোর ধুলো মুছে
      দীনভাবে সারাদিন কাটিয়ে দেয়
    তাকে আমি অসম্মান করি না  ।

যে বারবণিতা পেটের দায়ে
           পতিতাবৃত্তি করে
     হাজার মা-বোনের সম্ভ্রম বাঁচায়
   তাকে আমি অবজ্ঞা করি না  ।

যে চোর ক্ষুধার জ্বালায়
          চুরি করে আমার মানিব্যাগ
     লাঞ্ছনায় দিন কাটায়
   তাকে আমি ঘৃণা করি না  ।

যে নিরক্ষর সারাদিন মাঠে ফসল ফলায়,
         পাথরের উপর পাথর রেখে
    সারাদিন কাটিয়ে দিল
  আমি তার বুকে বইয়ে দিব ঝরণার ধারা  ।

আমিতো কৃপণ নই  !
        রজনীগন্ধার মতো
           ভালবেসে যাব
      সকলকে ।।


---সুমন চৌধুরী

History and Significance of 21 st February; A lesson from history for all

Bangladesh got better prestige and glory when UNESCO declared 21st February as the International Mother Language Day. It is also making significant strides towards peace, progress and prosperity at home and discharging international obligations abroad. But still, most of the parts of the world are unknown about the occurrence and it’s significances. So I want to notify about then history to the people surround the world through my blog. I have lots of information from different sources to write the article. So please let me very briefly recount the fateful happenings of that day and the circumstances that led to and followed them.

In August 1947, a new state called Pakistan, comprising two far-flung wings in the west and east, separated by 1600 kilometers of foreign territory, emerged on the world map. The ideological basis of that strange phenomenon was the absurd and pernicious two nation theory of Mr. Jinnah that ignored such basic elements as language and culture and considered religion as a bond strong and sufficient enough to transform a people into a nation.

The language of the people of eastern wing of Pakistan, and they were the majority, was Bangla. It had a rich tradition of literature of over a thousand years. The Bengalese also had a highly developed culture that had little in common with the culture of the people of western wing of Pakistan. The Bengalese' love for and attachment to their language and culture were easily understood if we look at their thousand years of history.
At March 21, 1948 , Mohammad Ali Jinnah, the founder of Pakistan and its first Governor-General, while on a visit to East Bengal, declares in Dhaka University convocation that while the language of the province can be Bengali, the "State language of Pakistan is going to be Urdu and no other language. Anyone who tries to mislead you is really an enemy of Pakistan."

"The remark evoked an angry protest from the Bengali youth who took it as an affront: their language Bangla (Bengali) was, after all, spoken by fifty-four percent of the population of Pakistan. Sheikh Mujibur Rahman, then a university student, was among those who raised the protest slogan and was placed under detention. The Dacca University campus became the focal point for student meetings in support of the Bangla language." (-- Siddiq Salik). Jinnah meets the student representatives of Committee of Action to persuade them of the necessity of having one national language, but the students are not convinced. "The discussion of Jinnah with the student representatives could not bear any fruit but blurred the difference between the student group led by Sheikh Mujibur Rahman and his associates and the student group led by Shah Azizur Rahman. The National leadership resorted to repressive policies in order to crush the Bengali language and put its supporters behind bars." (Source - Md. Abdul Wadud Bhuiyan)

Finally, the Basic Principles Committee of the Constituent Assembly of Pakistan announced at January 26, 1952 that Urdu should be the only state language of Pakistan. Later, in a public meeting at Paltan Maidan, Dhaka, Prime Minister Nazimuddin declared that Urdu alone will be the state language of Pakistan. The same day of January 28, 1952, the students of Dhaka University in a protest meeting called the Prime Minister and the Provincial Ministers as stooges of West Pakistan. In January 30, 1952, a secret meeting called by the Awami League, which is attended by a number of communist front as well as other organizations, it is agreed that the language agitation could not be successfully carried by the students alone. To mobilize full political and student supports, it was decided that the leadership of the movement should be assumed by the Awami League under Bhashani. The following day, Bhashani presided over an all-party convention in Dhaka. The convention was attended by prominent leaders like Abul Hashim and Hamidul Haq Choudhury. A broad-based All-Party Committee of Action (APCA) was constituted with Kazi Golam Mahboob as Convener and Maulana Bhashani as Chairman, and with two representatives from the Awami League, Students League, Youth League, Khilafate-Rabbani Party, and the Dhaka University State Language Committee of Action.
At February 3, 1952, Committee of Action held a protest meeting in Dhaka against the move 'to dominate the majority province of East Bengal linguistically and culturally'. The provincial chief of Awami League, Maulana Bhashani addressed the meeting. On the suggestion of Abul Hashim it was decided to hold a general strike on 21 February, when the East Bengal Assembly was due to meet for its budget session. The day before strike at 6 p.m. an order under Section 144 of the Criminal Procedure Code prohibiting processions and meetings in Dhaka City was promulgated. This order generated tension and resentment among the students.

February 21, 1952 a general strike was observed. A meeting was held in the campus of Dhaka University at noon. Students decided to defy the official ban imposed by Nurul Amin's administration and processions were taken out to stage a demonstration in front of the Provincial Assembly. Police started lobbing tear gas shells to the students. Students retaliated by batting bricks. The ensuing riot rushed to the nearby campuses of the Medical and Engineering colleges.

At approximately 4 p.m. -The police opened fire in front of the Medical College hostel. Five persons - Mohammad Salauddin, Abdul Jabbar, Abul Barkat, Rafiquddin Ahmed and Abdus Salam - were killed; the first three are students of Dhaka University. "The news of the killing spreaded like wildfire throughout the city and people rushed in thousands towards the Medical College premises." (-- Talukder Maniruzzaman) Inside the assembly, six opposition members pressed for the adjournment of the House and demanded an inquiry into the incidents. But Chief Minister Nurul Amin urged the House to proceed with the planned agenda for the day. At this point all the opposition members of the Assembly walked out in protest. The following day,
Thousands of men and women thronged the university, Medical College and Engineering College areas to offer prayers for the victims of the police firing. After prayers when they went for a procession, the police opened fire. The police also fired on angry mob that burned the offices of a pro-government newspaper. Four persons were killed. As the situation deteriorated, the government called in the military to bring things under control. Bowing to the pressure, the Chief Minister Nurul Amin moved a motion recommending to the Constituent Assembly that Bengali should be one of the state languages of Pakistan. The motion was passed unanimously.

"For the first time a number of Muslim members voted in favor of the amendments moved by the opposition, which so far had consisted of the Hindu Congress members only. The split in the Muslim League became formalized when some members demanded a separate bloc from the Speaker; the Awami (Muslim) League had attained the status of an opposition parliamentary party." (-- Hasan Zaheer).

"In the face of these repressive measures, the movement lost its momentum in Dhaka. But it spreaded widely throughout the districts ... In addition to demands for recognition of Bengali as one of state languages of Pakistan, students now began to call for the resignation of the 'bloody' Nurul Amin cabinet ... Nurul Amin claimed that the government "had saved the province from disaster and chaos" by its repressive measures. The students, however, argued that they had already "written the success story of the movement on the streets with their blood." In retrospect, whatever the merits of government and student actions, it is clear that the movement did sow the seeds of a secular-linguistic Bengali nationalism in east Bengal. Its immediate impact was to prepare the ground for the complete routing of the Muslim League in the 1954 elections by a United Front of opposition political parties, on a nationalistic planck of cultural, political and economic autonomy for East Bengal." (-- Talukder Maniruzzaman) "The Language Movement added a new dimension to politics in Pakistan. It left deep impression on the minds of the younger generation of Bengalis and imbued them with the spirit of Bengali nationalism. The passion of Bengali nationalism which was aroused by the Language Movement shall kindle in the hearts of the Bengalis forever ... Perhaps very few people realized then that with the bloodshed in 1952 the new-born state of Pakistan had in fact started to bleed to death." (-- Rafiqul Islam)

What were the consequences of language movements? Well, the answers are many. At May 7, 1954 the Pakistan government recognizes Bangla as a state language. Later at Feb 26, 1956 the Constituent Assembly passes the first Constitution of Pakistan recognizing Bangla as a State Language. Above all, that was one of seeds of disintegration sowed by Pakistani for which Bangladesh became an independent nation at March 26, 1971.

At the initiative of the United Nations and its various organs, a number of specific days have been declared over the years as international days for observance by the people of the whole world. All these days highlight some values, events and issues and are intended to generate a healthy awareness in the people of the world about them with the ultimate aim of making this world a better place to live in for the entire human population. Thus we have the international literacy day, international women's day. international children's day, the international day for eradication of racial discrimination, international day for ensuring pure drinking water, international habitat day, international day for preservation of environment and many others.

International Mother Language Day is particularly significant in the sense that it has a cultural importance. From now on, 21st February — so long observed in Bangladesh as the Bangla Language Martyrs' Day — will be observed here simultaneously as the Bangla Language Martyrs' Day and the International Mother Language Day. And in nearly 200 countries of the world, various peoples speaking various languages and belonging to various national cultures will observe 21st February as the International Mother Language Day. They will naturally celebrate their own mother languages, but while doing so, it is more than likely that they will refer to Bangladesh and the Language Movement launched by her people that reached a climactic point on 21st February 1952.

The declaration made by the UNESCO in November 1999 designating 21st February as the International Mother Language Day has placed Bangladesh on the cultural map of the world with a highly positive image. We, people of Bangladesh, should now do all that we can to further develop our mother language Bangla in all branches of knowledge so that it can play a worthy role in the community of world languages. We shall love, cherish and promote Bangla, our own mother language, but we shall not indulged in any kind of chauvinism.

In conclusion, while devotedly serving our own language, we shall respect the languages of all the peoples of the world make 21st February - The International Mother Language Day - a great day, to be observed worldwide in the new century and the millennium that we have recently stepped into. So the history of 21st is a great lesson for everyone. We should respect the mother tongue of everyone in the world.


Long live 21st February the International Mother Language Day!

--Suman Chowdhury

কবিতায় হাতে খড়ি

----চৈতী দেবী



মাঝে মাঝে কবিতা লিখতে ইচ্ছে হয়,

কিন্তু ভয় হয়,যদি ভুল হয় ।


মাঝে মাঝে কবিতা পড়তে ইচ্ছে হয়,

কিন্তু ভয় হয়,যদি ছন্দপতন হয় ।


মাঝে মাঝে কবিতা শোনাতে ইচ্ছে হয়,

কিন্তু ভয় হয়,যদি তিরষ্কার পেতে হয় ।


মাঝে মাঝে কবিতাকে গান বানাতে ইচ্ছে হয়,

কিন্তু ভয় হয়,যদি সুর-তাল না হয় ।


মাঝে মাঝে কবিতায় আত্মকথা জানাতে ইচ্ছে হয়,

কিন্তু ভয় হয়,যদি প্রকাশ পেয়ে যায় ।










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Essentiality of Secularism

by SUMAN CHOWDHURY


Another observation in my life - " The communist only studies leftist literature and the religious fundamentalist only studies his/her religious literature. Both of them have radical views to build a nation. One fights for religion, another fights for 'so called humanity'. The significant similarities between them are that they bombard each other and come to the power through bloodshed". So it is very difficult to find a versatile character among both the radical groups.

If we look at many countries including Bangladesh, India, Pakistan, Srilanka, China, few South American and African countries, we come to know that the major religious people have a fundamental group and against them thre is a communist or naxal group. In China, the communist party is in power. But they do not allow any freedom of speech to the masses. They are like another autocratic government of medieval era. In Pakistan, the total system has a hole where all the developments and achievements of the government become vain due to the strong influences of religious fundamentalist. As for example, They are pouring water in a cultivable land, where there is a narrow hole at the isle of the land. In India, Hindu fundamentalist tries to come to the power which will destroy the moto of India. The main moto of India is 'unity in diversity'. But if the fundamentalists come to the power, the country will face big threats by international terrorist group. Hence their development will be hindered. In Bangladesh, Jamaat e Islami and other rightist group tries to come to the power. They already influenced and changed the constitution [by H.M. Ershad] as 'Islam - the country religion'. Okay my question is that if I asked my mother what is your religion? She will obviously tell me 'Hinduism'. Now if I asked her ' what is your religion by county ' she has to answer "Islam". Now a person can not be confined to two different religion if religion does mean certain order of beliefs. That's why, we see lots of problem in the countries which are dominated by religious groups like Nepal, Iran, SriLanka, Tailand and etc.

What if the religious group come to the power, what if the communist group come to the power? It is not right to say frankly that they are bad. But we should learn from the history and state of the art events. One of my Chinese friends told me that he will not go back to China [from USA], because they don't have any right to express their voice. They are shackled by their communist government, same voices I heard from one of my friends from Venezuela. In addition, I asked one of my Iranian friends, what is the main problem in Iran? Why have sometimes people been demonstrating protest against government for last couple of years? He answered our government is very tough. The minority peoples have less rights. He even told me a pathetic example that "The Bhai'i people are not allowed to university, they don't have any government job, because their religious beliefs are not allowed by today's government."

So we need certain beliefs that will allow all the people to live in harmony. There is a well known quotation - 'many men, many minds'. It means that every person has different interests, beliefs, thoughts of power and views. "We can't cast all the people with a single mold". I mean, the diversity of minds created different paths in different location in the Earth. Due to the modern technology, evolving of information technology comes all the people in same global platform. Now each county is just like a global village. Hence Secularism becomes very popular to today's world. Secularism is very synonymous to democracy. Secularism is the approach and democracy is the system. I don't want to describe here what is secularism. Because most of the people know what is it? But for god's sake, I am obliged to mention it here because both the radicals define it very wrongly. Secularism means - "in government, a policy of avoiding entanglement between government and religion (ranging from reducing ties to a state church to promoting secularism in society), of non-discrimination among religions (providing they don't deny primacy of civil laws), and of guaranteeing human rights of all citizens, regardless of the creed (and, if conflicting with certain religous rules, by imposing priority of the universal human rights)".

In final words, a person can not be identified by two religion if his own religion and religion of country is different; History teaches us that communist government is very reluctant to the common people's views, beliefs and voices; so this is secularism that only tells us to guide a nation to live in concord with full kindness to each other's beliefs and voices.

God is Crazy and I will make him more Crazy

This is my 2nd amusing story in my life. I don’t want to hurt any religion. Or I don’t have any desire to propagate any hate to people of any sects. But when I saw and heard from my friends, relatives and nearest people who are crazy about God, I laugh and think of the story below. My English is not so good. If any of my American friends help me in developing my English skill, it will be great. One very earnest request to my friends – please do not copy my story. If you like it you can tell it to others but never try to tell it as your story.

Can you recall a class room when the examination is held? We are all very attentive writing down the examination paper. When the test is over, the examiner collects all the papers from students. Later on, based on performance he will grade the students.

Here the teacher (the examiner) designs the course curriculum as own will. There are some marks are allocated for Lab works, a number of marks are allocated for class performance, a great quantity of marks are allocated for class test ( Multiple choice questions) and a few marks are allocated for descriptive questions. The teacher does not design the program for different types of grades. There are only two grades A or F, similar to pass or fail based on the overall performance. In this short story, the teacher never present in the class, no students feel his presence in the class. He is invisible teacher. But most of the students are afraid of this invisible teacher based on what they believe and their courageous label. In the class, they are two categories of students – who obey this invisible teacher, and those who don’t. The gentle student is categorized as the one who obeys the invisible teacher and those who don’t obey him or don’t believe in him are typed as the stupid, idiot whatever the fucking words existed in the world u can name them. The latter categorized people are 1/6 in the class. The primitive students of very earliest episodes who already graduated from the class did not know about the invisible teacher. But the students of the medieval period discovered that there is someone behind the class room who is basically our teacher. He supplies all the reading materials, all the resources they need, all the fate of the examination center and so on. But they portrayed him in such a way that the invisible teacher seems to be very crazy to current students. The another mistakes by the medieval student was that, they divided themselves and elected their own captain who was more intellectual, lovely, talkative and a little bit deceptive guy. But the female student was very silent and every time obeyed what their male classmates told. But the present female students are not silent, they became very talkative; it seems like whatever their previous female students did not talk , they should talk. They also think about the previous female student, how coward they were! If they created their own leader, they are not facing too many troubles at present time.

Now we should know about the teacher more. The invisible teacher is very kind, he is the king of everything, he rules everything, he gives the students everything even, and he creates classrooms, students and so on.

In the class room, there are two doors – in one door student can enter and another door student can exit. The door is one way only. The problems of the students are that, they do not know anything about outside of the class room. But there are a few students who tried to really know what happens or will happen after crossing the door. But most of the students do not try what happens after the next door. However, some do not have any headache about these. But most of the students believe that the teacher will pass him in the examination.

Now let us see, what will happen according to most believers – the students who will pass in the exam paper (that will be checked when all the papers will be collected), will be awarded with lots of things; who will fail, will be punished with lots of terrible things.

Someday in the class, the students quarrel each other for the description given by their ex- leader about the invisible teacher. The reason is that these ex-student leaders portrayed him differently and demanded their supremacy and legacy of their own statements.

Suddenly, one day a student ask his friends- hey guys what will happen of the student who sat in the corner of the class room who does not know anything about our teacher? Did he punish him?

One female student asks a male student – what is the gender of the teacher as he/she creates us as his/her own image?

Another courageous student asks to everybody – why are there only two grades (pass or fail – heaven or hell) for examination paper (our deeds)?

The doubtful student asks himself – Will it be fair if he will judge the paper with biases such as more marks to multiple choice questions ( Believe in god (yes/no), believe in what different leader ( messenger) told) rather than Lab works (our deeds).

Now there are lots of noises come in the class. Who knows what will happen after classroom (world)? Can everybody pass in the examination (life)? Is there any invisible teacher (God) out of the class room plot? Can few students (scientist) discover the mystery behind class room (mystery of life)? What will happen in the class after next 100 years (what will happen in the world if we busy with God that is disputably described at different religions? Is the teacher (God) or the student (Human being) is crazy? If the teacher was not crazy then why did he make so many doubts about himself to different leader (prophet)? If he really exist, he will be crazy after reading this story. The students (people) are now totally doubtful. Most of the students want a new leader (prophet) and waiting for him who will guide them. But they do not want any new idea of the teacher or any new dogma which will divide them more.

What will happen if we don't trust any dogma at all?




by Suman Chowdhury
Industrial Engineering
West Virginia University

My complete Visual Basic Coding for Hip joint Biomechanics ( Vector geometry)

Sub copy_data()
Application.ScreenUpdating = False
Worksheets("Selected markers").Range("B1:G500").Value = Worksheets("raw").Range("BS1:BX500").Value
Worksheets("Selected markers").Range("H1:J500").Value = Worksheets("raw").Range("CT1:CV500").Value
Worksheets("Selected markers").Range("K1:M500").Value = Worksheets("raw").Range("DL1:DN500").Value
Worksheets("Selected markers").Range("N1:P500").Value = Worksheets("raw").Range("CN1:CP500").Value
Worksheets("Selected markers").Range("Q1:S500").Value = Worksheets("raw").Range("DF1:DH500").Value
Worksheets("Selected markers").Range("T1:V500").Value = Worksheets("raw").Range("AC1:AE500").Value
Worksheets("Selected markers").Range("W1:Y500").Value = Worksheets("raw").Range("AX1:AZ500").Value
Worksheets("Selected markers").Range("Z1:AB500").Value = Worksheets("raw").Range("Q1:S500").Value
Worksheets("Selected markers").Range("AC1:AE500").Value = Worksheets("raw").Range("W1:Y500").Value
Worksheets("Selected markers").Range("AF1:AH500").Value = Worksheets("raw").Range("DX1:DZ500").Value
Worksheets("Selected markers").Range("AI1:AN500").Value = Worksheets("raw").Range("DO1:DT500").Value
Worksheets("Selected markers").Range("A1:A500").Value = Worksheets("raw").Range("A1:A500").Value
Application.ScreenUpdating = True
End Sub
Sub THETA_L()

Dim LastRow As Long
If WorksheetFunction.CountA(Cells) > 0 Then
'Search for any entry, by searching backwards by Rows.
LastRow = Cells.Find(What:="*", After:=[A1], _
SearchOrder:=xlByRows, _
SearchDirection:=xlPrevious).Row

End If

For i = 4 To LastRow


Cells(i, 41) = Cells(i, 2) - Cells(i, 8)

Cells(i, 42) = Cells(i, 3) - Cells(i, 9)

Cells(i, 43) = Cells(i, 4) - Cells(i, 10)

Cells(i, 44) = Cells(i, 41) * Cells(i, 41)

Cells(i, 45) = Cells(i, 42) * Cells(i, 42)

Cells(i, 46) = Cells(i, 43) * Cells(i, 43)

Cells(i, 47) = Cells(i, 44) + Cells(i, 45) + Cells(i, 46)

Cells(i, 48) = Cells(i, 47) ^ (1 / 2)

Cells(i, 49) = Cells(i, 43) / Cells(i, 48)

Cells(i, 50) = WorksheetFunction.Acos(Cells(i, 49))

Cells(i, 51) = ((Cells(i, 50)) * 180) / 3.14

'theta_R

Cells(i, 53) = Cells(i, 5) - Cells(i, 11)

Cells(i, 54) = Cells(i, 6) - Cells(i, 12)

Cells(i, 55) = Cells(i, 7) - Cells(i, 13)

Cells(i, 56) = Cells(i, 53) * Cells(i, 53)

Cells(i, 57) = Cells(i, 54) * Cells(i, 54)

Cells(i, 58) = Cells(i, 55) * Cells(i, 55)

Cells(i, 59) = Cells(i, 56) + Cells(i, 57) + Cells(i, 58)

Cells(i, 60) = Cells(i, 59) ^ (1 / 2)

Cells(i, 61) = Cells(i, 55) / Cells(i, 60)

Cells(i, 62) = WorksheetFunction.Acos(Cells(i, 61))

Cells(i, 63) = ((Cells(i, 62)) * 180) / 3.14

'theta_LP


Cells(i, 65) = Cells(i, 35) - Cells(i, 14)

Cells(i, 66) = Cells(i, 36) - Cells(i, 15)

Cells(i, 67) = Cells(i, 37) - Cells(i, 16)

Cells(i, 68) = Cells(i, 65) * Cells(i, 65)

Cells(i, 69) = Cells(i, 66) * Cells(i, 66)

Cells(i, 70) = Cells(i, 67) * Cells(i, 67)

Cells(i, 71) = Cells(i, 68) + Cells(i, 69) + Cells(i, 70)

Cells(i, 72) = Cells(i, 71) ^ (1 / 2)

Cells(i, 73) = Cells(i, 67) / Cells(i, 72)

Cells(i, 74) = WorksheetFunction.Acos(Cells(i, 73))

Cells(i, 75) = ((Cells(i, 74)) * 180) / 3.14

'theta_Rp


Cells(i, 77) = Cells(i, 38) - Cells(i, 17)

Cells(i, 78) = Cells(i, 39) - Cells(i, 18)

Cells(i, 79) = Cells(i, 40) - Cells(i, 41)

Cells(i, 80) = Cells(i, 77) * Cells(i, 77)

Cells(i, 81) = Cells(i, 78) * Cells(i, 78)

Cells(i, 82) = Cells(i, 79) * Cells(i, 79)

Cells(i, 83) = Cells(i, 80) + Cells(i, 81) + Cells(i, 82)

Cells(i, 84) = Cells(i, 83) ^ (1 / 2)

Cells(i, 85) = Cells(i, 79) / Cells(i, 84)

Cells(i, 86) = WorksheetFunction.Acos(Cells(i, 85))

Cells(i, 87) = ((Cells(i, 86)) * 180) / 3.14


'dia L


Cells(i, 89) = Cells(i, 2) - Cells(i, 20)

Cells(i, 90) = Cells(i, 3) - Cells(i, 21)

Cells(i, 91) = Cells(i, 4) - Cells(i, 22)

Cells(i, 92) = Cells(i, 89) * Cells(i, 89)

Cells(i, 93) = Cells(i, 90) * Cells(i, 90)

Cells(i, 94) = Cells(i, 91) * Cells(i, 91)

Cells(i, 95) = Cells(i, 92) + Cells(i, 93) + Cells(i, 94)

Cells(i, 96) = Cells(i, 95) ^ (1 / 2)


'dia R

Cells(i, 98) = Cells(i, 5) - Cells(i, 23)

Cells(i, 99) = Cells(i, 6) - Cells(i, 24)

Cells(i, 100) = Cells(i, 7) - Cells(i, 25)

Cells(i, 101) = Cells(i, 98) * Cells(i, 98)

Cells(i, 102) = Cells(i, 99) * Cells(i, 99)

Cells(i, 103) = Cells(i, 100) * Cells(i, 100)

Cells(i, 104) = Cells(i, 101) + Cells(i, 102) + Cells(i, 103)

Cells(i, 105) = Cells(i, 104) ^ (1 / 2)

'delthetaL A


Cells(i, 107) = Cells(i, 2) - Cells(i, 5)

Cells(i, 108) = Cells(i, 3) - Cells(i, 6)

Cells(i, 109) = Cells(i, 4) - Cells(i, 7)

Cells(i, 110) = Cells(i, 107) * Cells(i, 107)

Cells(i, 111) = Cells(i, 108) * Cells(i, 108)

Cells(i, 112) = Cells(i, 109) * Cells(i, 109)

Cells(i, 113) = Cells(i, 110) + Cells(i, 111) + Cells(i, 112)

Cells(i, 114) = Cells(i, 113) ^ (1 / 2)

Cells(i, 115) = Cells(i, 20) - Cells(i, 23)

Cells(i, 116) = Cells(i, 21) - Cells(i, 24)

Cells(i, 117) = Cells(i, 22) - Cells(i, 25)

Cells(i, 118) = Cells(i, 115) * Cells(i, 115)

Cells(i, 119) = Cells(i, 116) * Cells(i, 116)

Cells(i, 120) = Cells(i, 117) * Cells(i, 117)

Cells(i, 121) = Cells(i, 118) + Cells(i, 119) + Cells(i, 120)

Cells(i, 122) = Cells(i, 121) ^ (1 / 2)

Cells(i, 123) = Cells(i, 107) * Cells(i, 115) + Cells(i, 108) * Cells(i, 116) + Cells(i, 109) * Cells(i, 117)

Cells(i, 125) = Cells(i, 123) / (Cells(i, 114) * Cells(i, 122))

Cells(i, 126) = WorksheetFunction.Acos(Cells(i, 125))

Cells(i, 127) = ((Cells(i, 126)) * 180) / 3.14

'del_LT

Cells(i, 129) = Cells(i, 2) - Cells(i, 32)
Cells(i, 130) = Cells(i, 3) - Cells(i, 33)
Cells(i, 131) = Cells(i, 4) - Cells(i, 34)
Cells(i, 132) = Cells(i, 5) - Cells(i, 32)
Cells(i, 133) = Cells(i, 6) - Cells(i, 33)
Cells(i, 134) = Cells(i, 7) - Cells(i, 34)

Cells(i, 136) = Cells(i, 29) - Cells(i, 26)
Cells(i, 137) = Cells(i, 30) - Cells(i, 27)
Cells(i, 138) = Cells(i, 31) - Cells(i, 28)

Cells(i, 140) = Cells(i, 129) * Cells(i, 129)
Cells(i, 141) = Cells(i, 130) * Cells(i, 130)
Cells(i, 142) = Cells(i, 131) * Cells(i, 131)
Cells(i, 143) = Cells(i, 132) * Cells(i, 132)
Cells(i, 144) = Cells(i, 133) * Cells(i, 133)
Cells(i, 145) = Cells(i, 134) * Cells(i, 134)

Cells(i, 147) = Cells(i, 140) + Cells(i, 141) + Cells(i, 142)
Cells(i, 149) = Cells(i, 143) + Cells(i, 144) + Cells(i, 145)
Cells(i, 148) = Cells(i, 147) ^ (1 / 2)
Cells(i, 150) = Cells(i, 149) ^ (1 / 2)

Cells(i, 152) = Cells(i, 136) * Cells(i, 136)
Cells(i, 153) = Cells(i, 137) * Cells(i, 137)
Cells(i, 154) = Cells(i, 138) * Cells(i, 138)
Cells(i, 155) = Cells(i, 152) + Cells(i, 153) + Cells(i, 154)
Cells(i, 156) = Cells(i, 155) ^ (1 / 2)


Cells(i, 158) = Cells(i, 129) - Cells(i, 136)
Cells(i, 159) = Cells(i, 130) - Cells(i, 137)
Cells(i, 160) = Cells(i, 131) - Cells(i, 138)
Cells(i, 161) = Cells(i, 132) - Cells(i, 136)
Cells(i, 162) = Cells(i, 133) - Cells(i, 137)
Cells(i, 163) = Cells(i, 134) - Cells(i, 138)

Cells(i, 165) = Cells(i, 158) * Cells(i, 158)
Cells(i, 166) = Cells(i, 159) * Cells(i, 159)
Cells(i, 167) = Cells(i, 160) * Cells(i, 160)
Cells(i, 168) = Cells(i, 161) * Cells(i, 161)
Cells(i, 169) = Cells(i, 162) * Cells(i, 162)
Cells(i, 170) = Cells(i, 163) * Cells(i, 163)

Cells(i, 172) = Cells(i, 165) + Cells(i, 166) + Cells(i, 167)
Cells(i, 174) = Cells(i, 168) + Cells(i, 169) + Cells(i, 170)
Cells(i, 173) = Cells(i, 172) ^ (1 / 2)
Cells(i, 175) = Cells(i, 174) ^ (1 / 2)


Next i

ActiveWorkbook.Save

End Sub

My promise

I am following the right path, irrespective of hatred from peoples. I do not care what others think, or how many peoples are with me. I am promised to never reject the path of truth and principle even if I am alone and whole world is against me, because in the end, it is only the truth, which will prevail. Ameen!

Use of Cell Phone while Driving results serious injury

I have submitted a research very similar to the above topics at Elsevier.com for the journal of “Safety Research”. But this writing is totally different than what we did. Here I am mentioning about the impacts of cell phone on drivers. From our study with eye tracking system, it was vivid that the sharing of attention among the primary and secondary task of driving greatly affect the visual behavior of the driver. The equipment used in our original study included a driving simulator, an eye tracking system, digital video cameras, computers, and cellular phones.
Here I am trying to mention the incidence rate and visual blindness due to dual task of driving to create awareness to my reader so that they will not use cell phone during driving. Enclosed are the main points of my study.
Although driving a vehicle seems like a simple, routine activity to most of people, lack of attention and distraction while driving can result in serious life threatening accidents. Our visual senses are loaded the most during driving as they continuously gather information from car controls, roadways signs and warnings, other vehicles on the road and their behavior. In addition to information from these primary stimuli, various other in-vehicle technologies such as cellular telephones, vehicle equipment, entertainment and navigation systems, compete for the drivers’ visual attention. While these supplementary devices are designed for drivers’ convenience, they may cause distraction resulting in serious car crashes. Based on the recently published data by National Center of Statistics and Analysis (NCSA) for National Highway Traffic Safety Administration (NHTSA) in 2008 , distraction during driving was estimated to account for 19% of overall vehicular crashes (1,100,000 out of 5,811,000). The classification based on types of crashes showed that inattention caused 16 % of fatal crashes (5331 out of 34071), 21 % of injury crashes (350,000 out of 1,630,000), and 18% of property damage only crashes (745,000 out of 4,146,000) (NHTSA, National Highway Traffic Safety Administration, 2009).
The use of cell phones while driving is widespread and likely to become even more pervasive as cell phone popularity continues to grow. According to the Cellular Telecommunications and Internet Association (CTIA–The Wireless Association), the total estimated wireless mobile subscribers were 286,646,191 in 2009 and it is projected that the subscribers will have skyrocketed at 348.6 million in 2013 [Cellular Telecommunications Industry Association-2009].

During high traffic and complex situation of additional traffic signs and symbols, the mental workload is increased and thus drivers are less able to maintain required situation awareness. Hence if a driver continues telephonic conversation while driving in a more complex traffic situation, the addition of mental workload and visual inattention may result to an increased likelihood of crashes. Based on the model of human control and behavior by Rasmussen, training in a particular task like driving moves the activities such as operation of controls from the knowledge or rule-based levels towards the skill-based level. This causes a reduction in mental/cognitive workload required for the operations involved in the driving task.

The dual task of driving while phoning causes the following facts:

1) The driving speed is decreased when the driving talking in cell phone. Drivers exhibited faster speeds at the beginning of the lead-vehicle brake event, relative to the baseline condition which may indicate that drivers diverted their attention away from speed monitoring while engaged in phone conversation

2) The dual task – driving and conversation on cell phone causes the increment of lane position variation from the center. In addition, this dual task decrease the number of times drivers changed lanes


3) The effect of conversation significantly causes steering variability and hence originates lane deviation. The rate of steering corrections that the driver has to make in order to retain the desired lane position was decreased due to the increased distraction

4) Generally female without dual task exhibit better driving performance than male but when they are engaged with dual task- driving while conversing in cell phone show evidence of worse driving performance than male.

5) Some researchers demonstrated that age was an examined variable significantly related to phone conversation task performance, with younger individuals performing better than older individuals. In a field study, the researchers showed that dual task of conversation with cell phone during driving exhibited a significantly slower Braking Response Time (BRT) specifically the aged drivers showed long BRT than the younger drivers due to distraction. Moreover, the older drivers had much more substantial decrease in stopping time (ST) before traffic line than the younger drivers.

6) Drivers show signs of longer headways at the beginning of the lead-vehicle brake event, relative to the baseline condition which may indicate that drivers diverted their attention away from speed monitoring while engaged in phone conversation, but compensated for the increased task demands by increasing their headways

In Summary, Due to the attention lapses, the driver’s mental/cognitive workload increased which may result in life threatening death. So we should omit the habit of talking in cell phone while driving.

Bangladesh Vision 2021

Economy will drive the vision


(PART 1)

When I was an employee of Maxwell Stamp Ltd. ( a British consulting firm, who is holding most of the project launched by Asian Development Bank (ADB) and World Bank (WB) in Bangladesh ), I had a good chance to look at the database of different industrial sector. When I visited at different industry, I saw the enthusiasm on worker’s eye. But I did not find any keenness at government institution to assist our private sector, especially to develop our small and medium enterprise. The project for developing our small and medium enterprise was funded by Asian Development Bank.

Now I am far away from my home. But still I feel the same passion that I found in our poor workers.

Bangladesh has the potential to join the ranks of the middle-income countries by 2021. But these tasks of poverty alleviation in Bangladesh are all the more challenging and compelling in view of the persistence of extreme and chronic poverty with a growing inequality in income distribution. By 2021, the structure of the Bangladesh economy is expected to change further.
This long-term development strategy must also envisage optimum utilization of our resources including gas, coal and water.

In my opinions, certain factors will push the dream towards its goal. I try to explain the fact that I know and believe.

Energy security: Energy securities of our natural resources play an important policy objective to meet the needs of domestic investors, and attracting FDI. Still for gas and oil exploration and distribution, we depend largely on foreign company. Our government can give opportunity to FBCCI to take any initiative to launch an petroleum company for our domestic exploration – I mean we should reduce dependency on foreign company. Otherwise, energy security would be a dream even for our future generation. In finally, Electrification of the entire country will be given the highest priority and will be completed by 2021.

Greater productivity of agriculture and agro-processing: Agriculture is a primitive industry. Still our agriculture system depends mainly on primitive mechanism; the poor farmer does not get enough knowledge on scientific way of farming to get advanced productivity. On the other, the share of cultivable land is declining day by day at whole over the country. So Govt. should take special attention about that issue. The government should also take necessary steps for greater investments in quality research, extension, mechanized cultivation and crop diversification. Our specialized banks can play a good role as a major lender for the agricultural sector. Our agro-processing industry like flour mills, rice processing industry, rubber industry, bakery, foods and beverage etc may play a greater role in contributing to economic growth and more importantly, in creating opportunities for those rural workers who will no longer be absorbed by the agricultural sector.


Attention to SME (Small and Medium Enterprise): Special attention will be given to developing and enhancing the productivity of small and medium industry to meet the growing demand of the domestic market as well as to service the export market. To meet the needs of this sector, institutions and policies will be designed to ensure ready access to credit, technology up-gradation and the advantages of external economies through integrated infrastructure, which enable small entrepreneurs to aggregate their capacities in order to compete, on better terms, in the global and national market.

A competitive investment climate: Improving the investment climate is a cross-cutting issue which will be required to ensure the competitive strength of our industry and services sectors in the future. This will entail an institutional set-up that is free from corruption and unnecessary regulatory hassles, existence of harmonious labor relations and labor laws that meet global standards, simplified export and import procedures via the use of e-investment services, an improved law and order situation, deepening of the capital market. Development of infrastructure facilities and services especially in the areas of highways, port and airport facilities, telecommunications and the power sector will be of crucial importance in this context.

Increased global market access by Bangladeshi firms: In the context of increased trade liberalization and globalization, Bangladesh will have to remain an open economy with the fullest access to export markets. Securing such access will necessitate internationally competitive export supply capabilities such as reliable infrastructure, export financing schemes, appropriate technology acquisitions, human resource development for skilled and technical expertise, and compliance standards tomensure quality control, to name a few.

Establishing more EPZ (Export Processing Zone): Opportunities in export-oriented industry other than in the RMG sector will need to be secured in a world where there is increasing globalization of production. Sectors that appear to have high potentials include pharmaceuticals, ceramics, home textiles, leather products, toys, cement, eco-packaging using jute, clay costume jewellery, assembled electronics and data processing.

Transit Facility: Still a very sensitive issue, Chittagong port was a transit point from 1000 years ago. When Arab invaders came to India, they used Chittagong port for trading, afterwards, this port was used by Protégées and English merchant. But when Bangladesh formed, we now very cautious to secure our land by opposing transit facilities. I am claiming that if the today’s government can give the transit facility to any foreign country, the economy of the people of Chittagong, and surrounding area will be improved very much.
(Continued)

By Suman K Chowdhury
Industrial Engineer, West Virginia University, USA

THAT IS GOOD

Long ago in India a king ruled the land. Always by his side was his minister, who was known for his wisdom, but also for a strange habit that often annoyed the king. For no matter what happened, he always responded by saying, "That is good, that is good."

One day the king was out hunting when his horse was startled by a large snake. The king was thrown from the horse and dragged some distance, in the process deeply cutting his foot and losing a toe. As his minister knelt beside him to inspect the damage he said, "That is good, that is good."

"How can you say that is good?" the king screamed in out­rage. "What kind of minister are you? You are dismissed from your post immediately."

"That is good," said the minister, "that is good," and off he went to the palace to pack his bags.

The king returned home and his foot eventually healed, minus the toe. Again one day he decided to go hunting. This time he became separated from his hunting party. Suddenly he was ambushed by the tribal people who lived near those woods. He was tied up and taken back to their village.

Now these tribal people had a custom of sacrificing their prisoners (the king in this case) to their god. They prepared him for the sacrificial celebration, washing and decorating him. The celebration began with music and dancing as he was led to the slaughtering place like a goat. The king shook with terror from head to foot. He nearly fainted when the priest carne forward waving a long knife. The priest danced around him, inspecting him from every angle. Suddenly he motioned for the music and dancing to stop. "This-one is no good," he said. "He has been cut." He pointed to the missing toe. "We cannot sacrifice to God something that has already been cut." The priest slashed at the vines that bound the king's hands and legs, and set him free. The king limped back to the palace as quickly as he could.

Once back in the safety of his palace, the king remembered his minister and called for him. He told him the story and said, "You were right. It was good that my toe was lost. Because of it, I was not sacrificed by the tribal people. But why did you say `This is good' when I fired you from your post?"

"There is always some good to come out of things, your high­ness," replied the minister. "If I had not been fired, I would have been with you that day when you were captured by the tribal people. Because I have all of my toes, I would have been next in line for the sacrifice."

"You are truly right, my friend," said the king. "That was good, that was good indeed, and so is your wisdom. You shall advise me always." And he did. And it was good.