Showing posts with label Dhaka. Show all posts
Showing posts with label Dhaka. Show all posts

Jun 10, 2020

The last guardian of Dhaka's Armenian heritage

Armenian Apostolic Church of Holy Resurrection in Dhaka (Courtesy: Armenian Church of Bangladesh)

The two-storied white-colored church sparkles and stands quietly in the midst of a flurry of high-rise residential buildings in Armenian Street of Armanitola in the old part of Dhaka.

Dozens of tombs in the adjacent graveyard recall the Armenians who lived and died in Bangladesh's capital.

Built in 1781, the Armenian Apostolic Church of Holy Resurrection is not just a historic landmark but also bears testimony to Dhaka's once-thriving Armenian community, which was credited with shaping the economic and social life of the city in the 18th and 19th centuries.

Set up in 1868, Holy Cross Catholic Church, not far from the Armenian church, has a sizable Christian community.

Armenian Street and the Armanitola area are testament to a bygone era. However, much of the glorious legacy of Armenians in Dhaka including the church could have been lost without Michael Joseph Martin, the last resident Armenian of Dhaka.

Martin was the warden of the church for more than three decades. His singlehanded efforts were instrumental in reviving the church from a shambles, literally.

Martin's three daughters — Eleanor, Christine and Cheryl — settled in Canada years ago, but he stayed in Bangladesh with his wife, Veronica, to take care of the church.

Veronica passed away in 2003 and was buried in the church's graveyard, but Martin stayed put until his declining health forced him to move to Canada in 2014.

Before leaving, he passed on the wardenship to Armen Arslanian, an Armenian businessman based in Los Angeles in the US.

Martin died in Canada peacefully on April 10 at the age of 89. His demise brought an end to an era of Armenians in Dhaka that is now part of history.

May 7, 2020

ঢাকার আর্মেনীয় ই‌তিহাস ও ঐ‌তি‌হ্যের শেষ অ‌ভিভাবক


আর্মেনিয়ান এপোস্ট‌লিক চার্চ অব হ‌লি রেজু‌রেকশন (Armenian Church of Holy Resurrection)
Courtesy: Armenian Church of Bangladesh

পুরান ঢাকার আরমানিটোলার আর্মেনিয়ান স্ট্রি‌‌টে ‌অগুনতি সুউচ্চ আবা‌সিক ভবনের মাঝখা‌নে নীরবে, কিন্তু গর্বভরে দাঁড়িয়ে এক‌টি শ্বেতকায় দ্বিতল গির্জা।

লা‌গোয়া সমা‌ধি‌ক্ষে‌ত্রে অ‌নেকগু‌লো কবর যেগু‌লো আর্মেনীয়দের স্মৃ‌তি ব‌য়ে চ‌লে‌ছে যারা আজকের বাংলাদেশের এ রাজধানী শহ‌রে একদা বস‌ত ক‌রে‌ছে ও প্রাণত্যাগ করেছে।

১৭৮১ খ্রিস্টা‌ব্দে নি‌র্মিত আর্মেনিয়ান এপোস্ট‌লিক চার্চ অব হ‌লি রেজু‌রেকশন (Armenian Church of Holy Resurrection) শুধুমাত্র এক‌টি ঐ‌তিহা‌সিক ও গুরুত্বপূর্ণ স্থাপনাই নয়, এ‌টি ঢাকার একদার সমৃদ্ধশালী আর্মেনীয় সম্প্রদা‌য়ের সাক্ষ্যদান ক‌রে চ‌লে‌ছে, যারা অষ্টাদশ ও উনবিংশ শত‌কে এ মহানগরীর অর্থ‌নৈ‌তিক ও সামা‌জিক জীবন‌কে  সুসমৃদ্ধ ক‌রে‌ছে।

আর্মেনীয় চা‌র্চের অদূ‌রে, ১৮৬৮ খ্রিস্টা‌ব্দে স্থা‌পিত হ‌লিক্রস ক্যাথ‌লিক চার্চ, যেখা‌নে খ্রিস্টান সম্প্রদা‌য়ের উ‌ল্লেখ‌যোগ্যসংখ্যক লো‌ক বসবাস ক‌রে।

আর্মেনিয়ান স্ট্রীট ও আরমা‌নি‌টোলা কা‌লের গ‌র্ভে মি‌শে যাওয়া এক গৌরবময় ই‌তিহা‌সের সাক্ষী। কিন্তু এ ই‌তিহাস ও ঐ‌তিহ্য হয়‌তোবা বিস্তৃতির অতলে হা‌রি‌য়ে যে‌তো য‌দি না এক মহানুভব আর্মেনীয় তা ভা‌লোবে‌সে রক্ষা কর‌তেন। তি‌নি মাই‌কেল যো‌সেফ মা‌র্টিন, ঢাকায় বসবাসকারী সর্ব‌শেষ আর্মেনীয়।

তিন দশ‌কের বে‌শি সময় ধ‌রে মা‌র্টিন ছি‌লেন এ চা‌র্চের সর্ব‌শেষ আবাসিক তত্ত্বাবধায়ক (Warden)। মূলত তার একক প্র‌চেষ্টার ফ‌লেই চার্চ‌টি আক্ষ‌রিক অ‌র্থে এক ভগ্নস্তুপ থে‌কে পুনর্জন্ম লাভ ক‌রে।

মা‌র্টি‌নের তিন মে‌য়ে - এ‌লিনর, ক্রি‌স্টিন ও শে‌রিল - বেশ অ‌নেক আ‌গে কানাডায় অ‌ভিবাসী হিসে‌বে থিতু হ‌য়ে‌ছে। কিন্তু মা‌র্টিন ও তার স্ত্রী ভে‌রো‌নিকা বাংলা‌দে‌শে র‌য়ে যান চার্চের দেখা‌শোনা কর‌তে।

‌ভে‌রো‌নিকা ২০০৩ খ্রিস্টা‌ব্দে মারা যান এবং তা‌র অ‌ন্তিম শয্যা হয় এ চা‌র্চেরই সমা‌ধি‌ক্ষে‌ত্রে। বার্ধক্যজ‌নিত স্বাস্থ্যহা‌নির কার‌ণে অ‌নেকটা বাধ্য হ‌য়ে  ২০১৪ খ্রিস্টা‌ব্দে মা‌র্টিন কানাডা চ‌লে যান। ত‌বে বাংলা‌দেশ ত্যা‌গের পূ‌র্বে তিনি এ চা‌র্চের তত্ত্বাবধায়‌কের দা‌য়িত্ব (Wardenship) হস্তান্তর ক‌রেন যুক্তরা‌ষ্ট্রের লস এ‌ঞ্জেলস নিবাসী আর্মেনীয় ব্যবসায়ী আর্মেন আরসলা‌নিয়া‌নের হা‌তে।

এ বছ‌রের ১০ এ‌প্রিল মা‌র্টিন কানাডা‌তে তার মে‌য়ে ও না‌তি-নাতনী‌দের সা‌ন্নি‌ধ্যে শা‌ন্তিপূর্ণভা‌বে শেষ নি:শ্বাস ত্যাগ ক‌রেন। তার দেহাবসা‌নের মাধ্য‌মে ঢাকার আর্মেনীয় ঐ‌হিত্য বাস্ত‌বিক অ‌র্থেই ই‌তিহা‌সের অংশ হ‌য়ে গেল।

ঢাকার আর্মেনীয় চার্চ ও ঐ‌তিহ্য রক্ষায় ‌মার্টি‌নের অসামান্য অবদান‌কে স্মরণ ক‌রে আ‌র্মেন আরসলা‌নিয়ান তার প্র‌তি বি‌শেষ শ্রদ্ধা জা‌নি‌য়ে‌ছেন।

"তার বহু ব্য‌ক্তিগত ত্যাগস্বীকার ও চা‌র্চের প্র‌তি সম্পূর্ণ ভ‌ক্তি ব্য‌তিত এ চার্চ ও ঢাকার আর্মেনীয় ঐ‌তি‌হ্য বহুলাং‌শে টি‌কে থাক‌তে পারত না," আ‌র্মেন ব‌লেন। বর্তমা‌নে ৬০ বছর বয়সী আর্মে‌নের জন্ম আ‌র্জে‌ন্টিনার রাজধানী বু‌য়েন্স আয়া‌র্সে।

তি‌নি আ‌রো ব‌লেন, "‌তি‌নি ও তার প‌রিবারের ব্যাপক ও অসাধারণ প্র‌চেষ্টার ফ‌লে আমা‌দের এ অ‌নিন্দ্যসুন্দর চার্চ‌টি রক্ষা পে‌য়ে‌ছে। এ অবদান চিরস্মরণীয় হ‌য়ে থাক‌বে।"

বিশ্বজু‌ড়ে হাজা‌রো অ‌ভিবাসী আর্মেনীয়র ম‌তো আর্মেনের বাবা ও মা ১৯২০ খ্রিস্টা‌ব্দের দি‌কে তৎকালীন অ‌টোমান সাম্রা‌জ্যে সংঘ‌টিত ভয়াল " আর্মেনীয় গণহত্যা" থে‌কে প্রাণ বাঁচা‌তে আর্জে‌ন্টিনা‌তে পা‌লি‌য়ে যান। পরবর্তী‌তে তি‌নি যুক্তরা‌ষ্ট্রে অ‌ভিবাসী হন।

আর্মেন প্র‌তি বছর ক‌য়েকবার বাংলা‌দে‌শে আ‌সেন চার্চের তদার‌কি করার জন্য।

মাই‌কেল যো‌সেফ মা‌র্টিন (Michael Joseph Martin)
Courtesy: Armenian Church of Bangladesh

Mar 27, 2020

Corona Diary 01: The virus exposes our own evils

A road full of people at Kawran Bazar, the largest kitchen market in Bangladesh's capital Dhaka on March 22. (Photo by Rock R. Rozario)


On March 26 evening, I went outside at my neighborhood in central Dhaka to get some money from an ATM booth, and to buy some essential grocery items and vegetables. It is because unlike most people I didn't resort to panic-buying due to novel coronavirus outbreak and didn't hoard too much daily essentials for a month or so, which not only triggered a price hike but also caused misery for poor and low income people. I took my wife with me because it could be difficult to carry all the goods alone. We covered our faces with masks and walked in safe distance from people on the roads for protection.

The roads and the streets were empty and deserted, an unusual scene in this busy and crowded city, which is only seen twice a year during Eid festivals. All restaurants, eateries and fast food centers were shut, so were most shops except some groceries and vegetable stands. We somehow managed to buy what we needed for our family to survive in coming days. Staying home continuously is often boring, but this is what we all must do in this crucial time. 

During our time outside, we saw a number of Muslim men wearing skullcaps returning from mosques after evening prayer. It seemed they were still convinced nothing would happen to them for defying government order to stay home for safety and most of them didn't wear masks. They are probably on the same page with hundreds of people I saw in Kawran Bazar, Dhaka's largest kitchen market, last Sunday, buying as much as daily essentials frantically but without any protection. And of course, they have the same mindset of people who resorted to a mad-rush from Dhaka to rural areas on March 24, immediately after Bangladesh government declared 10-day general holiday to allow people to stay home to stop spreading of the killer virus. If not all, most of them thought it was a time for vacation.

We also met and walked with a Muslim man wearing a face mask and returning home with groceries. He was upset and angry like us with the response of many people to pandemic coronavirus outbreak. "How strange it is some people think this is a Chinese problem as Chinese people eat all the nasty things. Nothing will happen to Muslims as they eat halal (pure) things only," this middle-aged man said. "Saudi Arabia and Iran are suffering badly due to the virus. Are these not Muslim countries?. He went on to say,"So many people take bribes and earn black money, which they don't find haram (forbidden). They think going to the mosque and praying inside would cleanse their sins. This is ridiculous. Let them mingle together and go to heaven!"

We couldn't agree more what this man said as the world is at an unprecedented war against this deadly virus that has already killed more than 24,000 people and infected more than half a million in up to 200 countries globally. Our government and doctors, nurses and medical staff are battling hard against the tide with little resources against the virus. The world is shivering in fear and grief as even most developed nations keep counting many precious human lives lost in recent weeks. How come people in this country can be so crazy!

However, we were not surprised about the public response in the time of Corona as we have grown up seeing how much double-standards many people can maintain and how ignorant but opportunistic many people can be in this country. Not all are the same, but I think this pandemic virus is once again exposing our own evils. Whether we lose or win this difficult war will depend much on how much we can overcome these evils.

#StayHome #ItCouldSaveLives 

Mar 15, 2020

Spiritual renewal, reconciliation and fraternity during Lent in Bangladesh

A scene from Jishu Nila, a folk-religious play on the life, suffering and death of Jesus, staged by a Catholic group in Bangladeshi capital Dhaka in 2017. (Photo: Stephan Uttom/UCA News)
On the first Tuesday of Lent, about 200 Catholic villagers — children, adults and the elderly — gathered in the yard of a Catholic family in Choto Satanipara, one of six villages under Sacred Heart Catholic Church in Rangmatia of Gazipur district in central Bangladesh.
From morning to afternoon, the faithful had special prayers, life sharing from elders, Way of the Cross, Mass, a special talk from the parish priest and a fraternal meal with rice, vegetables and lentils before heading back to their homes.
Nearly half of the village's 400 Catholics are non-residents who live in cities, mostly in capital Dhaka about 50 kilometers away, for reasons such as jobs and education.
The spiritual and social gathering on March 3 was part of a special village-based program during the Catholic Church's Lenten season, introduced by Dhaka Archdiocese about a decade ago.

Portuguese saint triggers devotion in Bangladesh

A devotee kisses the statue of St. Anthony. (Photo: Piyas Biswas/UCA News)
For the past three years, Badhon Gomes has started preparing several weeks in advance for the annual pilgrimage at St. Anthony of Padua shrine in Panjora village in Bangladesh's Gazipur district.
Gomes, 30, is a Catholic from Parowan, one of 16 villages including Panjora that make up St. Nicholas of Tolentino Church (1695) of Nagari, one of the oldest Catholic churches in the country.
For the fourth consecutive year, Gomes coordinated distribution of free lunches to hundreds of devotees of the Portuguese saint during the annual feast day, celebrated on Feb. 7.
“We offered free meals to 500 devotees, but our target was more than 1,000. Due to restrictions on vehicle movements around the shrine, many devotees missed out,” the father of one told UCA News.
Christian and Hindu villagers from Parowan and neighboring Bhasania, under St. Augustine of Hippo Catholic Church, have been supporting the initiative. Between 800 and 1,200 people have received free food from Gomes’ group in the past three years.
“It is a matter of pride that we have St. Anthony shrine in our area. People believe they can receive special blessings from the great saint by serving his devotees,” Gomes added.
Panjora village houses a chapel with a small but extremely popular centuries-old statue of St. Anthony that is believed to have miraculous power to fulfil any wish of devotees.
The shrine, under Dhaka Archdiocese, is the most popular among about the dozen Catholic shrines in Muslim-majority Bangladesh. Other shrines are mostly dedicated to Mother Mary, barely attracting 5,000 to 7,000 devotees during annual pilgrimages.
This year two Masses at St. Anthony shrine drew more than 70,000 devotees including Hindus and Muslims. About 6,000 devotees attended every day during the nine-day novena preceding the feast day, church officials said.

Mar 14, 2020

Muslims gather for peace, tolerance and solidarity in Bangladesh

Tens of thousands of Muslims throng the grounds of Bishwa Ijtema at Tongi, Gazipur district, near Dhaka, to join Friday prayers on Jan. 17. (Photo: Stephan Uttom/UCA News)
Muhammad Alimuddin and his friends took a 12-hour bus journey and traveled more than 400 kilometers from Tetulia in Panchagarh district to Tongi in Gazipur district.

They braved the chilly winter weather with one purpose — to join tens of thousands of fellow devotees at Bishwa Ijtema (World Gathering) on the banks of the River Turag, about 22km from Dhaka.

This annual congregation is the second largest Islamic gathering in the world after the hajj in Mecca.

Mar 12, 2020

Dhaka’s festival of ‘kites and lights’ promotes harmony

Young people release a paper lantern during the traditional Shakrain festival in old Dhaka on Jan. 14, 2020.  The festival is hailed for its secular character. (Photo by Piyas Biswas)
As the feeble winter sun starts setting, thousands of residents of the old part of Dhaka, on the banks of the Buriganga, clamber to their rooftops — to sing and dance, and to fly kites of various colors and shapes.
As dusk descends, the boisterous crowd start releasing hundreds of paper lanterns and firework. Some flamboyant groups arrange for daylong programs including music concerts, parties and fire-breathing by brave young men.
Men, women and children from all faiths—Muslims, Hindus and Christians — greet each other and offer sweets and traditional pithas (homemade cakes).
The narrow streets of Old Dhaka get overcrowded as residents and visitors rush to celebrate the feast in whatever way they can.
This unique feast is Shakrain, which marks the start of the sun’s northward journey at the end of Poush, the ninth month of the local calendar. It also marks the end of the winter solstice and the start of longer days.
This year, Shakrain fell on Jan. 14-15.

Jan 11, 2020

A Wonderful Gift and An Extraordinary Life

Friends (Left-Right): Tony Wilson D'Costa, Philip Tushar Gomes and Rock Ronald Rozario on Holy Cassock Day at Holy Spirit National Major Seminary in Banani, Dhaka on 11 April, 2015. 


“If your friendship lasts longer than 7 years, you are no longer just friends. You are family”—is one of the most memorable friendship quotes. It has been more than ten years I have met and been in a friendly relationship with Philip Tushar Gomes, a wonderful man who decided to give up all worldly pleasures for love of God and God’s people for the rest of his life. He could have a life of his own and enjoy all the comforts that today’s extremely globalized, materialistic and consumerist modern world can offer. But by embracing ‘eternal priesthood’ Philip has made an extraordinary choice—to live a life in the service of God and His people.

More than a decade ago, I met a bunch of energetic, dedicated and witty youth activists when I joined Episcopal Commission for Youth as a member of the Executive Committee including Philip Tushar Gomes, Tony Wilson D’Costa and Lawrence Dipankar Gomes from Dhaka, Manik D’Costa and Clifton Gomes from Chittagong, Sony Ratna from Khulna and Pius Nanuar from Sylhet. From 1999-2007, I was a priesthood candidate myself and spent years in three diocesan seminaries in Dhaka. My time in the youth ministry became worthwhile and a learning experience because of these friendly people I met and worked with.

Jan 2, 2020

পথ চলতে ফিরে দেখা



গোড়ার কথা

ছোটবেলায় আমি বেশ লাজুক ও নিরীহ স্বভাবের ছিলাম সেটা হোক বাড়িতে, স্কুল বা বন্ধুমহলে। মনে পরে বাবা যদি কোনদিন কারো কাছে পাওনা টাকা ফেরত আনতে পাঠাতেন, তা চাইতে গেলেও আমার লজ্জা লাগতো। ক্লাস ফোরে পড়ার সময় আমাদের পবিত্র যীশু হৃদয় ধর্মপল্লীর (রাঙ্গামাটিয়া) সেবক দলে ভর্তি হই এবং ঐ বছরই কোন একদিন মিশায় সেবক হওয়ার পালা পরে। সেদিন ভয়ের চেয়ে লজ্জাই বেশি পেয়েছিলাম, আর তাই সেবকের কাজে ভুল করে ফেলেছিলাম। সাথে আমাদের বাড়ির এক বড় ভাই ছিল তাই কোন সমস্যা ছাড়াই পার পেয়ে যাই।

পরবর্তী জীবনে এই লাজুক ও নিরীহ ভাবটা কাটিয়ে উঠতে পেরেছি, এবং এর পেছনে বড় অবদান আমার দীর্ঘ নয় বছরের (১৯৯৯-২০০৭) সেমিনারি জীবন। ক্লাস নাইন থেকে বি.এ. চূড়ান্ত বর্ষ পর্যন্ত ঢাকার তিনটি ধর্মপ্রদেশীয় সেমিনারিতে নানা অঞ্চলের সহপাঠী, বড় ও ছোট ভাইদের সঙ্গে কাটিয়েছি। দেশের বিভিন্ন অঞ্চল ও জেলার নানা মানুষের সাথে পরিচয় হয়েছে—বাঙ্গালি ও আদিবাসী। একাদিক্রমে বাংলাদেশের বাকি সাত ধর্মপ্রদেশের সাথে যোগসূত্র স্থাপনে আমার সেমিনারি জীবন একটি চাবিকাঠি হিসেবে কাজ করেছে।

তবে, এ সত্ত্বেও, উত্তরবঙ্গ তথা রাজশাহী অঞ্চলে আমার ভাল কোন সংযোগ হয়নি। এর প্রধান কারণ সেমিনারি জীবনে আমাদের ব্যাচে এই এলাকার কোন সহপাঠী ছিল না। অন্যান্য ব্যাচে বেশ কয়েকজন বড় ও ছোট ভাই ছিল, বাঙ্গালি ও আদিবাসী। বাঙ্গালি যারা তাদের মুখের ভাষা ছিল হুবুহু আমাদের ভাওয়াল অঞ্চলের চলিত কথ্য ভাষা। তাদের কথা শুনে প্রথমে অবাক হয়েছিলাম, যদিও জানতাম ঐ অঞ্চলের তিনটি বড় ধর্মপল্লীর (মথুরাপুর, বোর্ণী ও বনপাড়া) প্রায় সব বাঙ্গালি খ্রিস্টানই আমাদের ভাওয়াল অঞ্চলের অভিবাসী ও তাদের বংশধর। আমার বাবার দুই মামা ও এক মাসি যথাক্রমে পাবনার চাটমোহর ও নাটোরের শ্রীখণ্ডীতে কয়েক দশক পূর্ব থেকে বসবাস করে আসছেন। ছোটবেলায় দেখতাম বাবার মামাতো ও মাসতুতো ভাই-বোনেরা আমাদের বাড়িতে বেড়াতে আসতেন। তবে সময়ের পরিক্রমায় যাতায়াত এবং সম্পর্ক উভয়েই ভাঁটা পড়ে যায়।

Dec 13, 2019

50 Years of Truth, Love and Dialogue



A dance troupe kicks off Radio Veritas Asia’s 50thanniversary celebrations at the Catholic Bishops’ Conference of Bangladesh (CBCB) center in Dhaka on Nov. 1 (Photo by Stephan Uttom/ucanews)



In 1983, 10-year-old Ashik Iqbal was given a small radio and a list of stations to listen to by his elder brother to overcome times of boredom in their village in Bangladesh's northern Rajshahi district.

One of the stations was the Bengali Service of Radio Veritas Asia (RVA).

Iqbal, a Muslim, found the RVA programs very interesting, and became a regular listener of the Philippines-based Catholic shortwave radio service.

"RVA programs can attract and hold a listener's attention for ages. It is a voice of people like me. There are various religiously-affiliated media but the RVA is different. It is Christian but doesn't limited itself within religious boundaries," Iqbal, now 47, told ucanews.

RVA first went on air in 1969, while the Bengali Service stated in 1980.

Mar 20, 2019

Missionaries, martyrs and 500 years of faith in Bangladesh


Archbishop Moses M. Costa of Chittagong delivers a Mass during the annual Marian pilgrimage at Our Lady of Lourdes shrine in Diang in eastern Bangladesh in 2018. The Church will host a jubilee marking 500 years of Christianity in the country on Feb. 7-8 in the same city. (Photo by Stephan Uttom/ucanews.com)
For centuries the port of Chittagong, washed by the waters of the Karnaphuli River, has fascinated and attracted travellers, traders, kings, warriors, and preachers of various religions.
In 1517, the river brought Portuguese Catholic merchants to the port. The first group left after their business was done, but a second group that arrived in 1518 decided to stay in Chittagong and nearby Diang, setting up the first Christian settlements in erstwhile East Bengal (now Bangladesh).
"The Portuguese came mainly for business, but they also brought with them the faith in Christ. They developed the first community of Christians," Holy Cross Archbishop Moses M. Costa of Chittagong told ucanews.com.
Portuguese Jesuit priest Father Francesco Fernandez was the first Catholic missionary to set foot in Chittagong in 1598. Two Jesuit priests — Father Melchior de Fonseca and Father Andre Boves — and two Dominican priests followed his footsteps in 1599, and a band of Augustinian missionary priests turned up in the 1600s.
The Augustinians spearheaded the massive conversion of locals, mostly lower-caste Hindus from fishing community and port laborers, as well as slaves from various Indian states brought to Chittagong by merchant ships in 1622-1635.

By the middle of the 17th century, Catholics in Chittagong and neighboring areas stood at around 29,000.

Father Fonseca and Father Boves set up two churches in Diang and Chittagong in 1600, marking the first foothold of the Church in this part of the world.


May 16, 2018

প্রসঙ্গ: পান্থনিবাস

জন ভিয়ান্নী উচ্চ মাধ্যমিক সেমিনারীটি বন্ধ করে দেয়া হয়েছে ১৪ মে, ২০১৮
সম্প্রতি ফেসবুক মারফত জানতে পারলাম উর্ধ্বতন কর্তৃপক্ষের সিদ্ধান্তে ঢাকার পশ্চিম তেজতুরী বাজার (শুকরের গলি নামেও সমধিক খ্যাত) অবস্থিত জন ভিয়ান্নী উচ্চ মাধ্যমিক সেমিনারীটি বন্ধ করে দেয়া হয়েছে ১৪ মে, ২০১৮। বিগত ১৯৯৯/২০০০ খ্রিস্টাব্দ থেকে সেমিনারীটি ঢাকা ক্যাথলিক আর্চডায়োসিসের একাদশ ও দ্বাদশ শ্রেণীতে পড়ুয়া ধর্মপ্রদেশীয় যাজকপ্রার্থীদের গঠনগৃহ হিসেবে ব্যবহৃত হয়ে আসছিল। পাঁচতলা এ ভবনটি পান্থনিবাস হিসেবেও পরিচিত। স্থানীয় একজন ক্যাথলিক খ্রিস্টানের দান করা জমিতে এটি নির্মাণ করা হয়।
সেমিনারীটি বন্ধ করে দেবার পক্ষে কর্তৃপক্ষের জোরালো যুক্তি থাকতে পারে। তবে বিষয়টি আমার জন্য ব্যক্তিগত মনোবেদনার কারণ। ১৯৯৯ থেকে ২০০৭ পর্যন্ত আমি নিজেও ধর্মপ্রদেশীয় সেমিনারীয়ান ছিলাম, এবং এর মধ্যে ২০০১ এর জুলাই হতে ২০০৩ মে অবধি পান্থনিবাসের বাসিন্দা ছিলাম। এখান থেকে স্বনামধন্য নটর ডেম কলেজে পড়া, ঢাকার শহর চিনতে শেখা ও অগণিত হাসি-কান্নার স্মৃতি বিজড়িত দিনগুলো আজো মনে চির জাগরুক। ২০০৭ এর শেষে সেমিনারী জীবন ছেড়ে আসার পর পান্থনিবাসে আর যাওয়া হয় নি, অনেকবার মনে করেও শেষ পর্যন্ত যেতে পারি নি। তবুও মাঝে মাঝে মনের পাতায় আপনা আপনি স্মৃতির তর্পণ হতো। আজ তাই সেমিনারী বন্ধ হয়ে গেল শুনে মনটা বিষাদে ভরে গেল।

Dec 8, 2017

No relief for Bangladesh's most vulnerable communities

An elderly female tea-plucker works in one of Bangladesh's many tea gardens in this file image. (Photo by Mufty Munir/AFP)
There are many venerable communities in Bangladesh, among them suffering the worst are those working on tea plantations in conditions akin to slavery, the Biharis who are scorned for siding with West Pakistan during Bangladesh's Liberation War of 1971 and the stateless Rohingya who have fled neighboring Myanmar.
These communities find themselves facing dire challenges with historical roots that are hard to untangle.  


Sep 5, 2017

Countering extremism needs more than just force

A woman leaves a floral arrangement on a roadblock leading to an upscale cafe in Dhaka on July 3, 2016 that was the site of a bloody siege. (Photo by Roberto Schmidt/AFP)
Radical outfits such as the so-called Islamic State and Al-Qaeda are exploiting digital communications and the Internet to push disaffected Bangladeshi Muslims into committing terrorist acts.
However, there are concerns that complacency is setting in nearly 14 months after a bloody Islamist siege at a cafe in the capital Dhaka.
Of the 20 people killed, nine were Italian, seven Japanese, one Indian and three Bangladeshi.
And of the five militants who carried out the attack, three hailed from affluent urban families and two came from poor rural backgrounds.
The cafe carnage followed several years' of deteriorating religious and cultural tolerance in Bangladesh.
Since 2013, there have been at least 25 targeted killings by radicals of atheist bloggers, liberal writers, academics, gay and lesbian activists, religious minorities and foreigners.
As with global jihadists, the dream of Bangladeshi militants is to establish an Islamic state.
Attacks, such as the one on the Dhaka cafe, aim to undermine the economy, create political instability and instill fear among liberal Muslims critical of radical Islam.
The government of Bangladesh, concerned the nation could face a Taliban-style insurgency akin to those in Afghanistan and Pakistan, killed 70 alleged militants in a crackdown that lasted until June.
The government ordered that "anti-militancy" sermons be delivered weekly in all mosques. And about 100,000 Islamic clerics issued a fatwa (Islamic ruling) denouncing militancy.
However, that initial energetic campaign to promote communal harmony waned.
Now the pace of anti-extremist action has slowed to mostly sporadic hunts for militants.
A danger is that radicals will make use of the hiatus to re-group and reappear.
Culture of denial still exists
During the past four years, Al-Qaeda-linked groups in Bangladesh have claimed responsibility for killings bloggers, writers, publishers and academics.
Radicals in the country professing allegiance to Islamic State, meanwhile, took credit for attacks on foreigners and religious minorities.
At the beginning, the government sought to portray violent acts as at least partly attributable to opposition political parties trying to 'destabilize' the government.
However, it subsequently conceded that the two main groups involved were Ansarullah Bangla Team (ABT) and the revived militant outfit, Jamaatul Mujahedin Bangladesh (JMB).
The first organization is said to be influenced by Al-Qaeda ideology while the JMB pledges allegiance to Islamic State.
Islamic State and Al-Qaeda don't need to set up bases in Bangladesh to launch attacks. In this digital age, they can influence others to carry out attacks in different parts of the world, including Bangladesh.
Bangladesh has more than eight million expatriate workers spread across the globe and many become radicalized while abroad.
Surprisingly, when militants launched deadly attacks on atheist bloggers and writers, the government rebuked the bloggers for their critical writings instead of protecting them.
This culture of denial still exists.
No holistic approach to counter-terrorism
Bangladesh has no national counter-terrorism strategy that involves 'all of government' and society.
This contrasts with the United States where, following a commission of inquiry into Al-Qaeda's 9/11 attacks of 2001, there was a major counter-terrorism overhaul. That included creation of a special agency, Homeland Security, to overcome rivalry between the FBI and the CIA.
The government of Bangladesh, though, has yet to adopt a highly coordinated approach, not overwhelmingly dependent on the use of force.
The Bangladeshi Mujahidin of Afghan War formed the first batch of Islamic militants in 1990s. A second batch arose from fleeing Taliban operatives after the 2001 U.S. invasion of Afghanistan.   
Each time the government responded by using force: arresting and executing extremists. However, they have re-emerged in new forms and with new leaders. Networks were weakened, but not annihilated. 
Arguably, the most important step towards combating extremism is to present a 'counter ideology' to those individuals and groups that have already been radicalized. However, there is no such policy in place, even in prisons where radicals are held.
To combat the existential threat posed by militants, there needs to be an alliance between government and concerned sections of the society to develop and implement anti-terrorism policies.
Lack of political consensus
Major political parties — the ruling Awami League  and opposition Bangladesh Nationalist Party (BNP) — are "blood-feud" rivals unable to reach a consensus on important national issues. Even in the wake of the bloody cafe attack, no consensual counter-terrorism strategy was formulated.
The center-right BNP has traditionally had warm relations with some radical Islamist political parties. And the BNP came to power twice — in 1991 and 2001 — through alliances with what have been branded as "political Islamists."
Meanwhile, the avowedly secular Awami League has also been trying to appease radical groups in different ways, including through recognition of religious madrasa educational degrees and the 'Islamizing' of school textbooks.  
Cyber radicalism
More needs to be done to combat on-line propaganda, including through social media, by radical groups such as Islamic State and Al-Qaeda. Disgruntled and detached people, often young, can be too easily influenced to become violent.
Instead, in recent years, Bangladeshi authorities have targeted dissidents and government critics. Some on-line articles critical of aspects of religious practice, including Islam, have been removed. Dozens of bloggers, journalists and government critics have been harassed under the Information and Communication Technology Act.
After so much bloodshed, Bangladesh must look to countering extremism with a coordinated, multi-dimensional approach.
END
Click for original piece here 

Jul 31, 2014

Hunger strikers at Dhaka garment factory fall sick

Garment workers in a factory at Bangladesh's capital Dhaka fall sick after days of hunger strike over unpaid wages. (Photo: Kollol Mustafa)

At least 40 garment workers in a mass hunger strike in Dhaka have fallen sick as a tense standoff with factory managers entered a fourth day on Thursday with no sign of resolution.

Some of the 1,500 workers, mostly women, began to flag after they began striking on Monday at the start of Eid, the festival ending the month-long Ramadan fast.

Some were placed on saline drips but continued to refuse food or to leave the cramped office of their employer, the Tuba Group, after it failed to pay three months of wages and an Eid bonus.

“I am so sad and frustrated because the management has ruined our Eid and forced us to hunger strike. We won’t give up until our demands are met,” said Rabeya Akter, 35, a sewing machine operator.

Workers in the factory are typically paid between 10,000 taka and 12,000 taka (US$130 - $156) per month including overtime, among the lowest garment wages in the world, but have not been paid since the end of April.

May 30, 2014

Remembering Rana Plaza, one year on

The Rana Plaza tragedy sparked strong public outcry and calls to improve factory safety and conditions for Bangladesh’s garment workers. (Photo by Stephan Uttom)
It’s been a year since the Rana Plaza textile complex collapsed, killing 1,135 workers and injuring more than 2,500, making it the worst industrial disaster in Bangladesh history.

Fatal accidents are all too common in Bangladesh’s US$20 billion garment industry, the second largest in the world after China's. In the past decade accidents have occurred an average of two to four times per month. It’s ironic—and outrageous—for an industry that employs four million people and fetches 80 percent of country’s annual export income to be so poorly regulated.

About 2,000 workers have been killed in work-related accidents in Bangladesh in the past ten years. These accidents, and the easily preventable deaths that occurred as a result, have largely been due to lax safety standards and atrocious working conditions in the factories. Disasters like the Rana Plaza collapse and the Tazreen Fashions factory fire, which killed more than 100 people in Dhaka in 2012, are a product of the collective negligence of everyone who has benefited from the Bangladesh garment industry. They have occurred under the noses of the authorities, trade bodies and Western buyers, who remained astonishingly silent as workers perished. The catalysts for these events did not just appear over night. Year after year, a wide range of monitoring bodies and agencies put their stamps of approval on thousands of factories, despite the fact that structures lacked proper fire doors, fire escapes, smoke-proof stairways and automatic sprinkler systems.

Some analysts have drawn parallels between the Rana Plaza accident and the 1911 Triangle Shirtwaist fire in New York that killed 146 workers and led to lasting safety reforms in the US garment industry. Well, seven times as many individuals died at Rana Plaza. The scale of suffering in the wake of the collapse was almost too much to swallow, even for the most apathetic of companies or governments. It triggered an unprecedented outcry from the media, labor advocates and consumer groups, which is paving the way for long overdue reforms in Bangladesh’s garment industry.

Indeed, a year after the collapse, Bangladesh has seen a major push for changes.

More than 150 mostly European companies have signed the legally binding Accord on Fire and Building Safety in Bangladesh, while 26 mostly North American companies including Walmart, Gap and Target have formed the separate Bangladesh Alliance for Worker Safety that commits the companies to invest in upgrades in more than 2,000 factories. The Bangladesh government and the International Labor Organization have pledged to conduct safety inspections in the remaining factories.

Under intense pressure from foreign governments—including suspension of US trade privileges for Bangladesh—the government has amended its labor law to make it easier for workers to unionize. To date, more than 100 new trade unions have been registered and workers are speaking out strongly against poor working conditions and walking away from jobs if necessary. Their collective efforts have led to an increase in the minimum wage from $37 to $68 per month.

The owners and managers of Tazreen Fashions and Rana Plaza are being prosecuted for culpable homicide charges in a country where garment manufacturers wield immense political power and have never been held accountable for previous accidents.

These are all positive changes, despite the fact that they have only come about as a result of such a massive loss of lives. But, we would be foolish to believe that everything has been cleaned up and will henceforth be on the straight and narrow.

Though Western brands have begun a major push for safety improvements, they have divided into two oft-feuding groups—those that signed the Accord and those that signed the Alliance—which is an arrangement that analysts say hinders the overall effort.

Members of the Alliance claim that they have so far performed more factory inspections than the Accord brands, while Accord members say that the Alliance’s inspections are far less rigorous. Accord members also say they work closely with trade unions and have input from workers, while Alliance members assert that some Accord brands have not provided wages to workers who were laid off after their factories were temporarily closed following inspections that discovered serious safety violations.

The Alliance has been widely criticized for not being legally binding and for its lack of transparency. The Alliance claims to have inspected about 400 factories so far, but it does not make its inspection reports public. Meanwhile, the Accord has published reports on 10 factories and asserts that it has inspected about 300.

In a sense, the competition appears positive on the grounds that they are attempting to raise the bar higher in terms of safety standards. But at times it also seems like an unappetizing neo-colonial battle in the globalized world.

The Accord inspection reports paint an ominous picture of dangerous conditions in the factories. Inspectors found structural, safety and fire faults in every factory they visited including dangerously heavy amounts of storage, which has led to cracked walls and stressed, sagging support beams. They also found basic fire equipment missing and exit routes that didn’t lead to the outside. Viyellatex, considered one of the best factories in Bangladesh, received multiple citations.

If massive, top-of-the-line factories have such issues, one can only imagine how bad the reality could be in smaller factories. In Bangladesh, there is a vast underworld of small factories operated by subcontractors working for larger manufacturers. These businesses often operate in shoddy apartments, basements, shops and rooftops where underpaid workers sew clothes under fierce pressure from bosses who abuse them and care little for workplace safety.

Unauthorized subcontracting is common. International buyers often know about it, though they don’t admit such things officially. The reality is they can’t stop it.

Flaws of the labor law 

At its core, the labor law is not that worker friendly. Theoretically, workers are free to form trade unions, but in practice it’s not that easy. In a country where corruption is widespread, officials can be discreetly paid off to prevent the formation of a union. Likewise, factory owners can obtain a list of prospective union members from corrupt officials and fire the workers who intended to unionize. If workers take their case to the labor court, justice is rarely the outcome. Most garment workers are too poor to afford protracted unemployment, and the legal system is too expensive and too drawn out for them to stick out their case.

The labor law guarantees $1,282 in compensation from a factory owner if a worker dies or is seriously injured in a workplace accident. But is this money worth a person’s life? For years, the labor law has remained friendlier to owners than to workers, largely because owners wield immense political power. Some have even become parliamentarians or government ministers.

Meanwhile, the government has reportedly raised $16 million in compensation for the victims of Rana Plaza, while the Bangladesh Garment Manufacturers and Exporters Association has raised some $1.8 million. However, some victims’ families say they have received nothing, and not a single family has received the full amount of $1,250 in cash and $19,000 in a savings scheme the government promised.

There is a serious lack of coordination among authorities and various organizations working to help victims and families. No one seems to know when the compensation payments will be made.

“It seems everyone is considering it as an act of charity, not as an act of responsibility,” a labor export said recently.

Rana Plaza could go down in history as a big turning point for the Bangladesh garment manufacturing industry. Like the 1911 Triangle Shirtwaist fire in New York, it might be the wake-up call that international brands and factory owners need.

But if it’s not, and better safety standards aren’t enforced, there’s no telling how many more Rana Plazas there could be.

Read the original opinion piece here Remembering Rana Plaza, one year on

দক্ষিণ এশিয়ায় ভোটের রাজনীতি এবং খ্রিস্টান সম্প্রদায়

Bangladeshi Christians who account for less than half percent of some 165 million inhabitants in the country pray during an Easter Mass in D...