Our history is never still, and there are always processes of rewriting Bangladesh’s history. The best response to such history wars is to let the record speak, when possible. In an Alal O Dulal exclusive, we have translated a 37 page interview of Kamal Hossain (from Shaptahik magazine, 2014). This is the second part.Continue reading →
Our history is never still, and there are always processes of rewriting Bangladesh’s history. The best response to such history wars is to let the record speak, when possible. In an Alal O Dulal exclusive, we have translated a 37 page interview of Kamal Hossain (from Shaptahik magazine, 2014). This is the first part. Continue reading →
In the Dhaka of the 80s, there was a consensus regarding who its richest denizen was. At the rare, lavish weddings, my cousins and I would spot him, with his guards and his clan, and cower at the sight of the wealthiest man in Bangladesh. What it signified, we weren’t totally sure. My cousins could easily name his businesses in real estate, banking and construction. His creamy white Mercedes was instantly recognizable around Dhanmondi streets. In our fantasies, his children’s supposed diet of chocolates and cakes were the source of much envy. Continue reading →
The image is sourced from truthernews.files.wordpress.com/2014/03/
By FardinHasin for Alal O Dulal
Recently, the Institute of Electrical and Electronics Engineers (IEEE) branch of one of the leading engineering universities in Bangladesh organised a seminar on cyber-physical systems. There was only one speaker — a CSE graduate from the Bangladesh University of Engineering and Technology with excellent academic record, who isalso an assistant professor in a research lab in a reputed American university.
Bravo my Santhal, Orao, and Munda brothers and sisters!
by Ahmed Badall for Alal O Dulal
[Translated by the Alal O Dulal Editorial Collective]
For ages now the ‘civilized’ Bengali gentry have been grabbing lands from the Santhals of Dinajpur. Hundreds and hundreds of Adivasis today are landless and evicted from their homesteads. Continue reading →
“When our books are in the hands of Bangladeshi readers, they never ask — What is the religion of the writer? They judge it by whether it’s readable, whether the story is charming, or whether it’s pleasant to read. But when our Hindu readers from West Bengal, reading books by Bangladeshi authors, come across words such as amma, fufa, namaaz, they have a strange reaction. And it’s due to this reaction that books by many Bangladeshi writers don’t reach the readers here. I want to state this very clearly: compared to Bangladeshi readers, the readers from West Bengal are a lot more fundamentalist.” — Samaresh Majumdar.