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Sunday, June 20, 2010

[chottala.com] Watch the videos: Polashi Theka Dhanmondi & Bangladesh 1971



Watch the videos:
 
Bangladesh 1971
 
 


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[chottala.com] 1971 genocide in Bangladesh: worst since World War II



It's worst genocide since World War II

Dhaka declaration of an international conference urges global community to help Bangladesh try war criminals

Attorney William Sloan, a foreign delegate, addresses the International Conference on Peace, Justice and Secular Humanism at the Osmani Memorial Hall in the capital yesterday. Speakers at the conference urged international community for extending support to the process that Bangladesh government has initiated to try the war criminals. Photo: Shawkat Jamil

The mass killing during the Liberation War of Bangladesh was the worst genocide since World War II, speakers said in a conference yesterday and also urged international community to recognise the "Genocide."

The Pakistan Army and its local auxiliary forces killed 3 million people and raped more than 200,000 women in nine months, the conference said in its resolution.

The MSSK Trust, Forum for Secular Bangladesh and Trial of War Criminals of 1971 and South Asian People's Union against Fundamentalism and Communalism jointly organised the conference titled "The International Conference on Peace, Justice and Secular Humanism" at Osmani Memorial Auditorium.

In the resolution titled "Dhaka Declaration", the conference also called on international community for extending support to the process that Bangladesh government has initiated to try the war criminals.

The resolution was adopted at concluding session of the conference following daylong discussions attended by delegates including human rights activists, lawyers and experts from 11 countries.

The resolution said the trial of war criminals in Bangladesh would discourage the culture of impunity and urged international community "to unite against the culture of impunity to prevent genocides and war crimes from recurring."

Countries affected by terrorism and regional extremism were also urged to support the proposed regional taskforce, a taskforce proposed by Prime Minister of Bangladesh Sheikh Hasina, to combat religious extremism and terrorism.

The resolution also emphasized strict measures to check money laundering for what they said, "fundamentalist organisations across the world are using different NGOs, Banks and various financial institutions to finance militancy and terrorism through money laundering."

Building a domestic and regional secular humanist network by civil societies and governments across the world was also urged upon.

The conference also called upon Pakistan to take effective measures to curb and eliminate religious militancy, repeal anti-Ahmadiyya laws and blasphemy laws.

Earlier, during its inauguration, speakers from home and abroad urged all countries to form an inter-continental network based on secularism.

"Religious fundamentalism in many forms and faces has become a great problem. There is no time to lose. With cooperation from all we must cut it out globally before it is too late. Otherwise humanism will be in jeopardy," said Prof Kabir Chowdhury, president of the advisory committee of Ekattorer Ghatak Dalal Nirmul Committee.

"If there are Muslim fundamentalists in Pakistan, there must be Hindu fundamentalists in India. If there is Hindu fundamentalists in India, there is no way to resist Muslim fundamentalists in Bangladesh," said former speaker of India PA Sangma.

Former speaker of Nepal Daman Dhungana said that democracy couldn't be achieved without overcoming religious extremism.

"Individually it is tough to overcome this, but globally it can be done," he added.

Prof Shafaraj Khan from Pakistan, Prof Maxim Dubayev from Russia, terrorism expert Chris Blackburn from UK, Cecilia Wikstrom, member of MEP, Sweden, Parvin Najfgholi Ardalan, human right activist from Iran and Attorney William Sloan also spoke in the inaugural session. Journalist Shahriar Kabir conducted the programme.

Speakers also discussed Jamaat-e-Islami's link with international terrorist organizations.

"Trial of war criminal is necessary for strengthening the foundation of democracy. It is a matter of great shame that collaborators were reinstated in Bangladesh politics," said Dr Peter Custers from The Netherlands in his speech during inaugural session.

He also mentioned that European countries politically support this effort of war crimes trial and suggested taking assistance from international lawyers.

"It's never too late for justice. Time is always now. It is always the right time to punish crime against humanity," said William Sloan.
 It's worst genocide since World War II
The mass killing during the Liberation War of Bangladesh was the worst genocide since World War II, speakers said in a conference yesterday and also urged international community to recognise the "Genocide."

International peace conference begins

Bangladesh News 24 hours - ‎5 hours ago‎
Dhaka, Jun 20 (bdnews24.com) — A tri-continental conference on world peace, justice, and secular humanism began at the Osmani Memorial Auditorium on Sunday ...
 
RTNN:
 
Janakantha:
 
Sangram:
 
 
 A Glimpse at 1971 :


 
Like thousands of others in Dhaka, these rickshaw-pullers
were
also mercilessly killed on the night of March 25, 1971

_
 
Setting fires on structures and burning them to the ground
was also another form of brutality of the West Pakistani soldiers

_
Another killing field on a bank of a river
_
As people fled away from their villages, there was none to
bury the slaughtered victims of the West Pakistani army

_
Wading knee-deep water, villagers are leaving their abodes
and taking shelter in a safe place far away from the army presence

To avoid army atrocities, the old, weak and infirm
are being carried away to safer areas

These villagers left their households and became
internal refugees in a safer place
_
 
More people who were forced to leave their own homes

Photo Courtesy: The Press Information Department,
Government of Bangladesh (1972)
 


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[chottala.com] Arsenic in Bangladesh: The "Largest Mass Poisoning in History"



 
 
by Christine Lepisto, Berlin on 06.20.10
Food & Health

Rotary deep tube well name plate is examined by visitors in Bangladesh photo
Image: Asia Arsenic Network

Mass poisonings due to arsenic contaminated water in Bangladesh are the tragic unintended consequence of humanitarian efforts to alleviate disease in Bangladesh by building many deep tube wells to produce water for drinking and irrigation. On Saturday, the results of a ten year, large population study of the link between arsenic contamination and diseases or death in Bangladesh were published in The Lancet. The study's authors come to a disturbing conclusion:

More than twenty percent of deaths in the study population of 12,000 Bangladeshis can be attributed to arsenic poisoning. Half of Bangladeshis, up to 77 million people, have been exposed to the toxic metal, known for causing cancer and long term effects on organs such as the liver, skin, kidney and the cardiovascular system. The WHO is quoted calling the case the "largest mass poisoning of a population in history" by escience news.

The news gets worse: the study suggests that lowering arsenic exposure in people whose earlier test results established a high baseline level does not reduce the mortality rate. In other words, just getting clean water to people already exposed may not help prevent the chronic risks of arsenic poisoning.

It all started with millions of deep tube wells installed in the 1970s by humanitarian organizations trying to reduce deaths from waterborne pathogens. The switch away from disease-carrying surface waters to "clean" deepwell supplies successfully lowered deaths from waterborne illnesses. But as time went by, consumers of the deepwell water and crops irrigated with the well water began to show mysterious symptoms that were determined to result from arsenic exposure. Arsenic drawn out of the deep aquifers has now spread the contamination to surface waters and sediments underlying them, leaving no source of safe water.

Only a quarter of the 12,000 people studied were exposed to levels within the WHO-established safe guideline (under 10 micrograms per liter). The upper quartile had exposures averaging 27 times the WHO limit. This is the first study that is based on individual samples instead of estimated group exposures. Samples were collected by more than a hundred people who traveled to remote regions of Bangladesh to test well water and collect biological samples which can establish the level of actual exposures in individual people. The large test population and ranges of exposures allows better definition of the dose-response reaction to arsenic. It is hoped that this and further studies can help to define health effects of exposure to low levels of arsenic, similar to levels found in some regions of the US and other countries.

More on Arsenic in Drinking Water:
Getting to the Bottom of the World's Biggest Mass Poisoning Case
Low Levels Of Arsenic In Drinking Water May Suppress Human Immune Response To Influenza
'Nanorust' Removes Arsenic From Polluted Water
Inexpensive Arsenic Filtration System Based on Cattails Could Help Clean Up the Drinking Water of 57 Million People"
All-Purpose Water Filters For Humanitarian Projects
NASA Testing Breakthrough In Water Safety

A new study published in British medical journal The Lancet says that up to 77 million people in Bangladesh are being exposed to toxic levels of arsenic.

A new study published in British medical journal The Lancet says that up to 77 million people in Bangladesh are being exposed to toxic levels of arsenic.

The "Largest Mass Poisoning in History": Arsenic in Bangladesh

Treehugger - Christine Lepisto - ‎2 hours ago‎
Mass poisonings due to arsenic contaminated water in Bangladesh are the tragic unintended consequence of ...

 



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[chottala.com] Bangladesh: a new dark area for press freedom?



Vincent Brossel

Bangladesh: a new dark area for press freedom?

June 20, 2010

The recent developments in Bangladesh are like an old nightmare that is beginning again: arbitrary arrests, closure of news media, attacks on journalists by ruling party supporters, torture of detainees and intimidation. We thought Bangladesh had rid itself of the old demons of intolerance and violence against the media. But certain government and Awami League officials have again chosen the road of repression, dashing our hopes of a real commitment to media freedom in the space of just weeks.

If prime minister Sheikh Hasina does not take decisive steps, Bangladesh is likely to relapse into a period of brutality and intolerance similar to what it underwent at the start of the last decade, when the journalist Tipu Sultan had his hands broken by the supporters of an Awami League parliamentarian in Feni. Those Awami supporters, especially members of its youth movement, used steel bars and beatings to scare the press.

It is appalling that opposition newspaper editor Mahmudur Rahman has been mistreated in prison. It brings back memories of other journalists and intellectuals who have been tortured in prison such as Shahriar Kabir, F M Masum and Saleem Samad. It also raises the question whether security forces will ever be able to abandon such barbaric methods.

What justification is there for closing the privately-owned TV station Channel

1 after four years on the air? The fact that it was the telecommunications minister himself who announced the closure shows that it was a highly political decision. In this case, 400 employees have been put out of work. The political obstacles to Jamuna TV's launch are also shocking while The Bangladesh Observer's recent closure highlighted the difficulties of the print media.

We still have confidence in the judicial system, which must rapidly demonstrate its independence of both the politicians and the power of money by releasing Mahmudur Rahman, authorising the reopening of his daily, Amar Desh, and protecting the right to free expression.

When the BNP was in power, we repeatedly denounced the murders, illegal arrests, censorship and closure of E TV. When the caretaker government and army were in power, we condemned the acts of intimidation that encouraged censorship and the arbitrary arrests of journalists, especially those investigating extra-judicial executions. And now we condemn the dangerously hard line being taken by the current government, which is jeopardising the right to press freedom that Bangladesh's journalists have won at a great cost.

This country has a long history of repressing its media. Aside from colonial-era censorship, we recall the June 1974 crackdown on the press by then Awami League government. Then, in the past decade, more than 150 cases of physical attacks and death threats were registered every year – a record in the region. BNP or Awami League supporters were responsible for most of this violence. First Jatiyatabadi Chhatra Dal (the BNP's student wing), then the Awami Jubo League and then the Bangladesh Chattra League all used violence to intimidate the press.

The fight against crime has reduced violence by armed groups and criminal gangs in the southwest of the country, including the Purba Bangla Sharbahara Party (PBSP), which was implicated in journalist Harun-ur-Rashid's murder, but the police continue to be very reluctant to arrest government supporters involved in violence.

We call for the media's unity in the face of these difficulties. When you defend press freedom, you defend journalists of all colours. This is a principle that is under threat. There is a need to speak out regardless of partisan considerations.

Instead of targeting the independent and opposition press, Sheikh Hasina's government should quickly reform the many laws that obstruct the work of the media and allow journalists and intellectuals to be thrown in prison in violation of Bangladesh's international undertakings.



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[chottala.com] The new ‘We’ is a manifesto for today’s pluralistic societies



A new "We" -- which involves Muslims, non-Muslims, atheists, agnostics, Christians and Jews coming together to contribute to their pluralistic societies in the West  

The new 'We' is a manifesto for today's pluralistic societies

Tariq Ramadan
Tariq Ramadan
Renowned European Muslim thinker and academic Tariq Ramadan has explained his manifesto for a new "We" -- which involves Muslims, non-Muslims, atheists, agnostics, Christians and Jews coming together to contribute to their pluralistic societies in the West -- in an interview with Sunday's Zaman.

 
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"We are not something to be bought and we are not to be sold. We are subject citizens, we want to be respected and we will contribute to a better future for our countries," said Ramadan. A professor at Oxford University, Ramadan often underlines the importance of freedom and tells practicing European Muslims that they still have the option of making political, social and cultural decisions for themselves. On the issue of Islamophobia, Ramadan said: "Muslims should respect people's fear by responding to their questions and should also resist the instrumentalization of fear in what I call emotional politics. Emotional politics uses this fear just to win the next election."
Ramadan was in İstanbul to speak at a conference held by the Women Entrepreneurs Association of Turkey (KAGİDER) Ramadan, who is regarded as the most influential Muslim thinker in Europe, gave an interview to Sunday's Zaman on the highly controversial topics of modernism, Islam and secularism.
You have an article called "Manifesto for a new 'We'" which was published in The Independent. I would like you to explain what "We" means?
I describe it as a manifesto for a new "We." We live in pluralistic societies in the West, as well as in Muslim countries like Turkey. We are not even clear about what it means to be a pluralistic society. Instead of speaking about our differences, the principle at the beginning is to accept that these are pluralistic societies. We have no choice. The West now is full of pluralistic societies. Islam is a Western religion as well as a religion for Muslim-majority countries, and we are bound by the laws of the country, we speak the language of the country, we are loyal to the country and we have our objective. And this objective is that you and I, Muslims, non-Muslims, atheists, agnostics, Christians, Jews are to come together and do something to work together. So a new "We" is a vision for more contribution and to stop talking about integration.


When we look at Europe, we see some problems occurring one after the other in countries such as Greece and Spain. It starts with an economic crisis and a social crisis and then transforms into hatred and the exclusion of foreigners. Is this really the case in Europe?
The situation in Europe and in the West by and large is not very good. We have trends coming from far-right parties and populist parties targeting Muslims because they are undermining the homogeneity of the society, the culture and living together. I am Swiss by nationality, and in my country we voted against the minarets, we are talking about the burqa and headscarves. Any visible symbol of Islam is perceived as a danger, and the parties are building on that. At the same time, what is happening at the grassroots level is much better because you have Muslims settling down, working, contributing and doing their jobs. So I think that there is a state of tension within society because we are facing an identity crisis within the Muslim communities, who are asking "who are we?" and within the surrounding society. Now what we have to do is to be much more involved in society and not let far-right parties and populist parties set the political agenda. We should be much more involved in society to create a new "We." We are citizens. We are not minorities and we are not the victims of a minority mentality. We should be involved in society; this is the best way in fact to react to the trends that we see today in Europe.


Is Islamophobia still an issue in Europe?
Yes, I would speak about racism against Muslims. Muslims are targeted if they wear a headscarf, if they have a Muslim name or if they appear to be like a Muslim. It is still difficult to get a job, to get a house, to be respected and the atmosphere is very difficult. So I would say yes, there is Islamophobia. Many people are really experiencing phobia, which means fear. Muslims should respect people's fear by responding to their questions and should also resist the instrumentalization of fear in what I call emotional politics. Emotional politics uses this fear just to win the next election.


The integration of Muslim immigrants and Europeans was considered a challenging issue in Europe. Today can we talk about the contribution of the third and fourth generations to European society rather than their integration into society?
I would say that we have to differentiate between the discussion on Islam and Muslims in Europe, or European Muslims, with immigration, because immigration is an ongoing process. We keep speaking about immigration. Now we have millions of Europeans and we are reaching the fifth generation, not only the third one. Regarding the fifth generation in some countries such as France and the UK, we still speak about British citizens of immigrant backgrounds, of French citizens of immigrant backgrounds. These are now citizens and it means that for many people Islam is still a foreign religion and a religion of immigrants and we have to show now that it is not true. As you said, the success of integration is to stop talking about integration. It is now to speak about contribution and living together. Still, we will have immigration problems but they are not connected to Islam, they are connected to the fact that Europe cannot survive if there are no people coming from the outside. We need migrants and immigrants to help us in the economic field but we deny this. So there is an economic need and a cultural resistance. But this is another situation, it is another discussion. We have to distinguish between European Muslims living in the country as citizens and contributing and how to deal with the new immigrants who are coming in, and we have to deal with them on political, social and cultural grounds, of course.


Do you find the dialogue between Muslim immigrants and Europeans sufficient?
I speak about citizens talking to their governments. I think that at the local level it is much better than what we see. At the national level we have controversies like in the Netherlands, France, Switzerland, Germany and Norway. So I would say it is not enough and we have to improve the dialogue, but if we look at the local level we can find that there are very interesting processes and trends. It is going to be a very long process. It will take at least two generations before we settle down. So we have to be patient, we have to work for the future and for the next generation, not for the next election. This is something to be made very clear. We are not something to be bought and we are not to be sold. We are subject citizens, we want to be respected and we will contribute to a better future for our countries. This is our loyalty to the country; we want the best for our countries.
Can we say that the young Muslim immigrants are contributing more to European society?
Not only the new generation, not only the third generation. We have to keep in mind and to remind people that the first generation contributed to the rebuilding of Europe after World War II. We have to say this, we have to say that mothers and fathers, even grandfathers and grandmothers, came and they contributed to society. They built France, Germany, Britain, Sweden and Belgium. These countries needed these people and they were even asking these people to come. I was with Jack Straw, the previous UK secretary of state for justice, who said, "We went there to bring them here." So we brought them to Europe. The first generation contributed, the second generation contributed and the third generation is contributing in many fields -- within academia, on the social ground, in the arts, in music, in entertainment, in sports and in anything which has to do with culture as well. So, yes, of course, the contribution is huge.


Considering the misunderstanding and even conflicts between Islam and the West, is it about the clash of cultures or perceptions?
This is what I am saying. This is not a clash of civilizations; this is a clash of perceptions. So people perceive the other in an essentialist way. This is the West and this is Islam. Well this is wrong. There are lots of things that have come from Islam in the West, and there are lots of things from the West in Islam. So they intertwine, and I would say that this perception that there are two blocs and two entities that are striving and conflicting is wrong. It is much more our perceptions that are problematic.


Do you find the Alliance of Civilizations [AoC] useful in terms of people understanding each other?
It is always useful to have platforms where you have dialogue. Now you have to ask what the intentions are and where they lead us. The first thing is that while we were talking about the clash of civilizations before, people are now talking about dialogue and alliance, saying we have to work together, and that's fine. I was involved in this and I was invited to a meeting of the Alliance of Civilizations two weeks ago in Cordoba. My point here is really beyond that. We have to remind ourselves that dialogue and alliances should not only be symbolic and far removed from the people. So if you talk to Muslims at the grassroots level today, Europeans and Westerners at the grassroots level, these people don't even know what is happening. So these are specialists talking to each other that are far removed from the grass roots and it has no impact. I would say dialogue and alliances are fine but we have to ask the questions of "where" and "with whom."


Do you find Turkey to be a complex country on the basis of the idea that concepts such as modernism, secularism, Islam and women's issues are still controversial subjects and are not likely to be settled?
I think it is not going to settle for the next two generations. There may be more controversy in Turkey than in other countries, but still it is the same everywhere. Turkey is really at the crossroads of being involved in the EU, being involved in the West and being faithful to Islamic principles. This is exactly what we see within society. So how do you deal with this? By being faithful to tradition, to practices and to principles. There are tensions, and they are difficult to overcome. This is why, as you said, Turkey has not yet settled; but it is a necessary process, and my hope is for Turkey to lead or pave the way for Muslim-majority countries to show that it is possible to have democracy and transparency but still to remain faithful to Islam. It is possible not to impose anything on women, not to push people to remove the headscarf and to be able to be fully Muslim and completely modern. This is possible, and I think that Turkey is under pressure because some in Europe want Turkey to forget much more about their principles and some other Muslims are saying you are betraying and forgetting Islam. Sometimes, you know, when you are walking down the streets in İstanbul you can feel the tension between modernization and tradition and this is part of the Turkish identity today. You are facing the challenges of your time.


Some people in Turkey support the French style of secularism, while others feel closer to the American style. What are your thoughts on the application of secularism on Turkey?
I think that Turkey should find its own way. It is not going to follow the footsteps of the French or the American system. Now we need to put things into context. The secular system was imposed on this country in a way which was very very tough. So there are developments and steps that we have to take into account. There is no way for Turkey to go ahead and push forward to find new solutions in the future if it does not question the kind of secularism that it has. You cannot just come out and say that everything which is religious is wrong. That's not going to work. I think that Turkey should, step-by-step and in a very patient way, find its own way to solve the problem. The rule of law? Yes. A secular system? Why not, if no one is prevented from practicing her or his religion according to his or her understanding?


You are also saying that there is one Islam but many interpretations of Islam. Do you think that much of the responsibility falls not to the system in which we are living but to the individual herself to learn the original sources of Islam?
There are two things. Any individual, whether that person is a man or a woman, needs to have a basic knowledge of Islam. This is a personal commitment and responsibility. I mean you have to do that. You have to know why you pray, how to pray, what the meanings of the five pillars of Islam are and what the meanings of the six pillars of faith are. All of this is basic knowledge. Now when it comes to interpreting the Quran, you can't. It is not for everyone to do that. Worshipping is the way for everyone to be close to the spiritual text. Your heart is moved by what you are reading. When it comes to extracting rules, not everyone can do this.
Is the Muslim world falling away from the original text and teachings of Islam?
Oh yes, in many ways. As I said today, when we speak about women, when we speak about politics and corruption, we are forgetting many of the ethical teachings and lessons that are given by Islam. So, I think that we have cultural distortion coming from the Turkish and the Arab culture, the Asian culture and even the Western culture, and we also have reductionism, which is a very literal way of reading the text but not contextualizing the text. Once again, there are things which are immutable; they are not going to change in our religion. Not everyone can just read the Quran and interpret the very meaning of it. Scholars can do that.


You say "Don't just talk to the West, talk among yourselves." There is a huge Muslims population but they are weak in power. Is this about their lack of confidence?
Yes, I think that is completely right. I think what is missing for Muslims today is self-confidence. We don't lack power. We have lots of power. The Muslim-majority countries have money and the petro-monarchies have money. Even if you look at what is happening in Turkey, there are lots of opportunities. So let us use these opportunities to do something which is more important with confidence, by being more assertive and in line with our principles and understandings. The psychological factor is so important.

20 June 2010, Sunday

ŞEYMA AKKOYUNLU  İSTANBUL

 

Read from the source:

Today's Zaman

The new 'We' is a manifesto for today's pluralistic societies


Today's Zaman - 10 hours ago
I would like you to explain what "We" means? I describe it as a manifesto for a new "We." We live in pluralistic societies in the West, as well as in Muslim ...
The future of Islam in Europe‎ - Al-Arabiya (press release) (subscription)
all 3 news articles »


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