St Nicholas chapel, Gipping, Suffolk

 

Remote and rural out in the middle of mid-Suffolk, Gipping takes its name from the little stream that rises here to become the River Gipping which, flowing through Ipswich, becomes the tidal River Orwell. When it joins the Stour and flows out to sea between Harwich and Felixstowe, it will be a mile wide.

 

St Nicholas is styled a chapel. This is because it is not a parish church, and never has been. The history of England’s medieval parish churches is complex enough, but suffice to say that they were built as Catholic parish churches before the Reformation, and translated directly into the new Church of England in the middle years of the 16th century. The imagery, style and iconography of St Nicholas will clearly demonstrate it to be pre-Reformation, but it was actually the private chapel of a Big House, Gipping Hall, home of the Tyrrells.

 

Gipping Hall once stood immediately to the east of the St Nicholas chapel, but it was demolished in the 1850s, and all that remains today is the wide pond, and a couple of outbuildings. You approach the tiny village along the narrow road to Old Newton, and then turn off along a farm track for about 100 metres. Not far from here, a spring rises, and the parish shares its name with the river that it makes. Two lovely farmhouses stand to the left of the track, but already your eyes and breath will be caught by the stunning building to their right.

 

It is like a finely-crafted jewel. Forget the glum little tower at the west end – this was an unfortunate addition of the 17th century, presumably by a Tyrrell of the time. The rest is a superb example of late Perpendicular architecture; the flint-becrusted walls soar to heaven, and great expanses of glass shimmer in the late afternoon light. Once, the windows were full of stained glass images of Saints, but they were all destroyed, probably by 17th century puritans. Not the iconoclast William Dowsing, who never came here; but he was vicious in his treatment of the Tyrrell chapel at Stowmarket, and the fact that he never came here suggests that he knew it had already been dealt with. At the time, it was still a private chapel (although he investigated these elsewhere) and the Tyrrells were still tainted by their recusancy, so it is a mystery.

 

Because the windows are so vast, there is a kind of greenhouse effect; from the outside, you can see right through the building, and within can be lighter than outside. I wandered around. The flintwork is superb; the buttresses are punctuated with the iconography of the Tyrrell family, some of which has still not been certainly decoded. Most notable is the Tyrrell knot, a three-bowed interlacing that looks like the kind of thing I used to make with my spirograph set when I was little. There is the interlocking heart of the Arundell family, into which the Tyrrells married, and the letters AMLA, almost certainly Ave Maria, Laetare, Alleluia! ('Hail Mary, rejoice, alleluia!') from the May anthem. Also on the north side is the extraordinary chaplain's quarters, like a 15th century house red brick grafted on. Above the door is written Pray for Sir Jamys Tirrell. Dame Anne his wyf.

 

The church is open, and it is so every day, although be aware that the south door is rather stiff. You step directly into the nave - there is no porch. If the exterior of the building speaks of late medieval glory, you will be delighted to find an interior that still retains much of its prayerbook atmosphere, from the time before the Oxford Movement resacramentalised the Church of England. The glory of the inside is the awesome east window, where surviving glass from other windows is collected. There is much to see, including fragments of Saints and their emblems; but the best are the grieving figures of St John and Mary the Mother of God, reset in their original position. The rood that once separated them has gone, but the glass between is sensitively arranged to suggest a cross. Set in the cross are shields depicting the Instruments of the Passion, held by the ghostly hands of long-since broken angels. Above are three bishops, one with a king's head. Other fragments below suggest what a remarkable chapel this must have been before the Anglican Reformation.

 

The furnishings are a simple, late 18th century affair, painted in a seemly manner in recent years. On either side of the east window are theatrical decorations, draped pillars that rise to the 15th century ceiling. They would seem curious in most medieval buildings, but in the 18th century they were common enough. The Victorians hated them, of course, and so few survive. The font is easily dismissed, but its shape, on the eve of the Reformation, already speaks of the rumblings on the continent that would flower as the Renaissance; a flowering to which the Tyrrels would have an access unusual in this county.

 

It was in 1743 that St Nicholas became a public chapel, and an outstation within Old Newton parish. There are no memorials; in fact, the Tyrrells are mostly remembered at Stowmarket, three miles away, where the Parish church contains some of Suffolk's best, including some intriguing 17th century survivals. But perhaps the most remarkable thing of all about Gipping is the sense of constant care, that there has always been a community here to look after it. It has always been a tiny one; even at the time of the 1851 census of religious observance, when churchgoing in England was at its height, the congregation here only numbered 20. The officiating minister was the headmaster of Needham Market Grammar School.

 

Gipping chapel will always be significant to me for another reason. Just as I finished visiting all the medieval churches of Suffolk in 2003, decent digital cameras became cheap enough for me to afford one - or, at least, not to put too big a dent in my overdraft - and so I went out and bought a Fuji S5000. This was, of course, too late for Suffolk. Instead, I went off to explore Norfolk, but by the summer of 2007, when I had got about 700 churches around Norfolk, I decided that it was time to start exploring Suffolk again. By now, I had an S9000, and there was simply no comparison with the dismal, blurred old photographs of the first Suffolk site entries. I took about eighty of the entries down, but I really meant to redo the lot, eventually.

 

Back in 2003, Tom Muckley had nagged me constantly about going to Gipping. Tom, an enthusiast of East Anglian churches living in Hampshire, was far better than me at seeing both the strengths and weaknesses of the Suffolk site. It was he, when my energy and enthusiasm were flagging in the spring of 2001, who had first contacted me with convincing threats of his own mortality, something along the lines of if you don't get on with this, I'm not going to be alive to see you finish it! As it turned out, Gipping was one of the very last Suffolk churches which I visited. And when Suffolk was complete, Tom, of course, was not satisfied. He bullied and cajoled me into finally agreeing on a great adventure - visiting every Anglican and Catholic church in Norfolk.

 

What with medieval ones, and Victorian ones, and modern ones, and ruins, and places where churches had once been, and even a sprinkling of non-conformist ones, we came up with a total of about a thousand Norfolk churches, with which Tom seemed satisfied. But coming back to Suffolk, I had the privilege of being able to decide exactly where I'd like to go back first. There's no great hurry this time. Inevitably, it was churches with medieval glass that enthused me, and I went around Suffolk with the satisfying task of putting right what I knew I had not done well before. But Tom noticed one great omission. When on earth was I going to get off my backside and revisit Gipping? The threats of mortality were brought to bear, and in reality Tom knew what he was talking about. Around the turn of the Millennium, he had been given six months to live, which, as he pointed out to me, concentrates the mind wonderfully. Here we were, almost ten years on, and Tom had the satisfaction of knowing that his threats were real, but that he was successfully reaping the harvest he was sowing.

 

I came back to Gipping in March 2009. I had plans to meet up with Tom in Norfolk a couple of weeks later, but on this bright early spring day I cycled out of Stowmarket up the Old Newton road, and then off into the countryside. I hadn't told him I was planning to pass this way. I found the beautiful church open, and took photographs of those wonderful windows in digital, at last, at last.

 

I hurried home. I don't usually unpack the photographs I have taken straight away, but I really wanted Tom to see these Gipping windows, and so I downloaded them off the camera and sent them that evening over to Hampshire. Well, he went into raptures. Tom's expertise in all areas of the medieval never failed to impress me, but he was always the most passionate about glass. He knew well how enthusiasm, when it is bolstered with love and knowledge, can be one of the most satisfying of emotions.

 

The following afternoon, he sent me a brief e-mail postponing the Norfolk visit, because he was being rushed into hospital to have abdominal pains investigated. And there it was that he died, two days later, on Tuesday the 24th of March 2009. The last words of his final e-mail to me, expressing disappointment that he wouldn't be making it, were Damn! Damn! Damn! I was glad that he had seen those photos. Coming back now in February 2017 with my new Nikon D5300 DSLR, of course, I was glad all over again.

Newly started Bhusawal-Nagpur Intercity Express arrives at Amla Junction bang on time with its regular link BSL WAM-4 # 20698 doing duties

The Indian gooseberry (Phyllanthus emblica, syn. Emblica officinalis) (Amla in Hindi) is a deciduous tree of the Euphorbiaceae family. It is known for its edible fruit of the same name.

 

Common names of this tree include amalaka in Sanskrit, amla in Hindi, amlaki (আমলকী ) in Bengali, amala in Nepal Bhasa, nellikka in Malayalam, usirikai in Telugu, and nellikai in Kannada, and Tamil as well as aonla, aola, ammalaki, dharty, aamvala, aawallaa, emblic, Emblic myrobalan, Malacca tree, nillika, and nellikya in various other languages.

Plant anatomy

The tree is small to medium sized, reaching 8 to 18 m in height, with crooked trunk and spreading branches. The branchlets are glabrous or finely pubescent, 10-20 cm long, usually deciduous; the leaves simple, subsessile and closely set along branchlets, light green, resembling pinnate leaves.[2] The flowers are greenish-yellow. The fruit is nearly spherical, light greenish yellow, quite smooth and hard on appearance, with 6 vertical stripes or furrows. Ripening in autumn, the berries are harvested by hand after climbing to upper branches bearing the fruits.[3] The taste of Indian gooseberry is sour, bitter and astringent, and is quite fibrous. In India, it is common to eat gooseberries with salt and water to make the sour fruits palatable.

 

Indian gooseberry has undergone preliminary research, demonstrating in vitro antiviral and antimicrobial properties.[4] Experimental preparations of leaves, bark or fruit have shown potential efficacy against laboratory models of disease, such as for inflammation, cancer, age-related renal disease, and diabetes.[5][6][7]

 

A human pilot study demonstrated reduction of blood cholesterol levels in both normal and hypercholesterolemic men.[8]

 

Although fruits are reputed to contain high amounts of ascorbic acid (vitamin C),[9] the specific contents are disputed and the overall antioxidant strength of amla may derive instead from its high density of tannins and other polyphenols.[10] The fruit also contains flavonoids, kaempferol, ellagic acid and gallic acid.[11][12].

 

Traditional uses

In folk medicine, dried and fresh fruits of the plant are used. All parts of the plant are used in various Ayurvedic herbal preparations, including the fruit, seed, leaves, root, bark and flowers.[13] According to Ayurveda, amla fruit is sour (amla) and astringent (kashaya) in taste (rasa), with sweet (madhura), bitter (tikta) and pungent (katu) secondary tastes (anurasas).[14] Its qualities (gunas) are light (laghu) and dry (ruksha), the post-digestive effect (vipaka) is sweet (madhura), and its energy (virya) is cooling (shita).[15]

 

According to Ayurveda, amla is specific to pitta due to its sweet taste and cooling energy.[16] However, amla is thought to balance vata by virtue of its sour taste, and kapha due to its astringent taste and drying action. It may be used as a rasayana (rejuvenative]] to promote longevity, and traditionally to enhance digestion (dipanapachana), treat constipation (anuloma), reduce fever (jvaraghna), purify the blood (raktaprasadana), reduce cough (kasahara), alleviate asthma (svasahara), strengthen the heart (hrdaya), benefit the eyes (chakshushya), stimulate hair growth (romasanjana), enliven the body (jivaniya), and enhance intellect (medhya).[17][18]

 

In Ayurvedic polyherbal formulations, Indian gooseberry is a common constituent, and most notably is the primary ingredient in an ancient herbal rasayana called Chyawanprash.[19] This formula, which contains 43 herbal ingredients as well as clarified butter, sesame oil, sugar cane juice, and honey, was first mentioned in the Charaka Samhita as a premier rasayana or rejuvenative compound.[20][21]

  

A jar of South Indian Andhra amla pickle

[edit] Other uses

Popularly used in inks, shampoos and hair oils, the high tannin content of Indian gooseberry fruit serves as a mordant for fixing dyes in fabrics.[22] Amla shampoos and hair oil are traditionally believed to nourish the hair and scalp and prevent premature grey hair.

 

article courtesy

en.wikipedia.org/wiki/Indian_gooseberry

       

44,90€

 

Reviving Rose Infusion Serum è il bellissimo siero viso o essence idratante di base della linea Rose Infusion.

Un siero viso dalla dimensione generosa, che prende il nome dalla modalità di estrazione del principio attivo: il bocciolo di rosa damascena biologica è immerso in acqua purificata a 80° dove rilascia i suoi fitocomponenti. Questo tradizionale metodo di estrazione è il migliore per ottenere tutti i preziosi attivi che si ricavano dalla rosa damascena. Oltre all’acqua dei fiori, il siero è arricchito con l’olio essenziale di rosa damascena che in aromaterapia dona gioia e scaccia la tristezza ed i pensieri negativi.

Da inserire come step 5 della beauty routine coreana, ha un effetto lenitivo, idratante e antiage. Una bellissima essence che tonifica e dona elasticità, per una pelle che risulta più giovane e luminosa e che si protegge dalle macchie e dai danni solari.

Perfetta per pelle sensibile, irritata, secca e matura ha una consistenza molto assorbibile e una profumazione molto delicata.

 

LA FORMULA

 

Oltre al 74,4% di aloe vera biologica, il Reviving Rose Infusion Serum contiene estratti di due erbe ayurvediche: il Bhringhraj, lenitiva ed elasticizzane e le foglie di Neem emollienti.

La sua formulazione è molto ricca e comprende anche:

 

olivello spinoso la cui bacca è un portento di vitamina C

pitaya o frutto del drago protettivo ed idratante

lichi cinese ideale per lenire le scottature e ridurre le macchie

mango ricchissimo di antiossidanti che proteggono dai radicali liberi; dona elasticità e nutrimento alla pelle

guava, moringa, calendula, gelso bianco e un complesso di estratti antiossidanti composto da amla, rosa canina, lampone e sambuco.

La confezione del Reviving Rose Infusion Serum è completamente riciclabile ed è composta da vetro e polipropilene da fonti riciclate. Una confezione che riduce al minimo l’impatto ambientale e aderisce agli standard di eco sostenibilità dell’azienda.

 

100ml

  

Aromatica è un brand coreano biologico, vegano e cruelty free che produce cosmetici di alta qualità. Primo brand coreano riconosciuto Skin Champion da EWG perché privo di sostanze tossiche e certificato Ecocert per l’uso di materie prime biologiche.

I was in an Indian shop trying to find some ripe bananas and saw some amla fruit that I had to take home and taste.

 

WOWIE bitter!! I don't know if I got the right ones or not, but even the man when I asked him how they tasted, was hesitant. I knew he probably did not like them.

 

...and that's why we use them for hair and facials instead of eating them!

Phyllanthaceae (leaf flower family) » Phyllanthus emblica

 

fil-LAN-thus -- flower leaf; it appears to flower from a leaf like stem

EM-blee-kuh -- Latinized form of Sanskrit amalakah (sour)

oh-fiss-ih-NAH-liss -- official; used in pharmacological sense

 

commonly known as: emblic myrobalan, Indian gooseberry • Assamese: আম্লখি amlaki • Bengali: আমলকী amlaki • Gujarati: આમળા amla, આમલક amalak • Hindi: आमला amla, आंवला anwla, बहुमूली bahu-muli, ब्रह्मवृक्ष Brahma vriksh • Kannada: ಆಮಲಕ aamalaka, ಬೆಟ್ಟ ನೆಲ್ಲಿ betta nelli, ದೊಡ್ಡ ನೆಲ್ಲಿ dodda nelli • Kashmiri: आमलकी amalaki, ओम्ल omala • Khasi: dieng sohmylleng • Konkani: आवळो avalo • Malayalam: നെല്ലി nelli, നെല്ലിക്ക nellikka • Manipuri: আমলা amla, heikru • Marathi: अवळा avala, आंवळा aanvala • Mizo: sinhlu • Nepalese: अमलो amalo • Oriya: aula • Pali: आमलक amalak • Punjabi: ਆਂਵਲਾ anwala, ਆਉਲਾ aula • Sanskrit: अकर akara, अमलाः amalah, आमलकः amalakah, ब्रह्मवृक्ष Brahmavriksh, धात्रिका dhatrika, मण्डा manda, राधा radha, शंभुप्रिया shambhupriya, शिवा shiva, श्रीफली shriphali, सुधा sudha, तमका tamaka, तिष्या tishya, वज्रम् vajram, विलोमी vilomi • Tamil: ஆமலகி amalaki, அமிர்தபலம் amirta-palam, அத்தகோரம் attakoram, சிரோட்டம் cirottam, சிவை civai, இந்துளி intuli, கந்தாத்திரி kantattiri, காட்டுநெல்லி kattu-nelli, கோங்கம் konkam, கோரங்கம் korankam, நெல்லி nelli, தாத்திரி tattiri, தேசோமந்திரம் tecomantiram, தோப்புநெல்லி toppu-nelli, தோட்டி totti • Telugu: ఆమలకము amalakamu, ధాత్రి dhatri, నెల్లి nelli, ఉసిరి usiri • Urdu: آنولا anwla

 

Native to: s China, India, Indo-China, Malesia; cultivated elsewhere in tropics

  

References: Flowers of India • NPGS / GRIN • ENVIS - FRLHT • DDSA

St Nicholas chapel, Gipping, Suffolk

 

Remote and rural out in the middle of mid-Suffolk, Gipping takes its name from the little stream that rises here to become the River Gipping which, flowing through Ipswich, becomes the tidal River Orwell. When it joins the Stour and flows out to sea between Harwich and Felixstowe, it will be a mile wide.

 

St Nicholas is styled a chapel. This is because it is not a parish church, and never has been. The history of England’s medieval parish churches is complex enough, but suffice to say that they were built as Catholic parish churches before the Reformation, and translated directly into the new Church of England in the middle years of the 16th century. The imagery, style and iconography of St Nicholas will clearly demonstrate it to be pre-Reformation, but it was actually the private chapel of a Big House, Gipping Hall, home of the Tyrrells.

 

Gipping Hall once stood immediately to the east of the St Nicholas chapel, but it was demolished in the 1850s, and all that remains today is the wide pond, and a couple of outbuildings. You approach the tiny village along the narrow road to Old Newton, and then turn off along a farm track for about 100 metres. Not far from here, a spring rises, and the parish shares its name with the river that it makes. Two lovely farmhouses stand to the left of the track, but already your eyes and breath will be caught by the stunning building to their right.

 

It is like a finely-crafted jewel. Forget the glum little tower at the west end – this was an unfortunate addition of the 17th century, presumably by a Tyrrell of the time. The rest is a superb example of late Perpendicular architecture; the flint-becrusted walls soar to heaven, and great expanses of glass shimmer in the late afternoon light. Once, the windows were full of stained glass images of Saints, but they were all destroyed, probably by 17th century puritans. Not the iconoclast William Dowsing, who never came here; but he was vicious in his treatment of the Tyrrell chapel at Stowmarket, and the fact that he never came here suggests that he knew it had already been dealt with. At the time, it was still a private chapel (although he investigated these elsewhere) and the Tyrrells were still tainted by their recusancy, so it is a mystery.

 

Because the windows are so vast, there is a kind of greenhouse effect; from the outside, you can see right through the building, and within can be lighter than outside. I wandered around. The flintwork is superb; the buttresses are punctuated with the iconography of the Tyrrell family, some of which has still not been certainly decoded. Most notable is the Tyrrell knot, a three-bowed interlacing that looks like the kind of thing I used to make with my spirograph set when I was little. There is the interlocking heart of the Arundell family, into which the Tyrrells married, and the letters AMLA, almost certainly Ave Maria, Laetare, Alleluia! ('Hail Mary, rejoice, alleluia!') from the May anthem. Also on the north side is the extraordinary chaplain's quarters, like a 15th century house red brick grafted on. Above the door is written Pray for Sir Jamys Tirrell. Dame Anne his wyf.

 

The church is open, and it is so every day, although be aware that the south door is rather stiff. You step directly into the nave - there is no porch. If the exterior of the building speaks of late medieval glory, you will be delighted to find an interior that still retains much of its prayerbook atmosphere, from the time before the Oxford Movement resacramentalised the Church of England. The glory of the inside is the awesome east window, where surviving glass from other windows is collected. There is much to see, including fragments of Saints and their emblems; but the best are the grieving figures of St John and Mary the Mother of God, reset in their original position. The rood that once separated them has gone, but the glass between is sensitively arranged to suggest a cross. Set in the cross are shields depicting the Instruments of the Passion, held by the ghostly hands of long-since broken angels. Above are three bishops, one with a king's head. Other fragments below suggest what a remarkable chapel this must have been before the Anglican Reformation.

 

The furnishings are a simple, late 18th century affair, painted in a seemly manner in recent years. On either side of the east window are theatrical decorations, draped pillars that rise to the 15th century ceiling. They would seem curious in most medieval buildings, but in the 18th century they were common enough. The Victorians hated them, of course, and so few survive. The font is easily dismissed, but its shape, on the eve of the Reformation, already speaks of the rumblings on the continent that would flower as the Renaissance; a flowering to which the Tyrrels would have an access unusual in this county.

 

It was in 1743 that St Nicholas became a public chapel, and an outstation within Old Newton parish. There are no memorials; in fact, the Tyrrells are mostly remembered at Stowmarket, three miles away, where the Parish church contains some of Suffolk's best, including some intriguing 17th century survivals. But perhaps the most remarkable thing of all about Gipping is the sense of constant care, that there has always been a community here to look after it. It has always been a tiny one; even at the time of the 1851 census of religious observance, when churchgoing in England was at its height, the congregation here only numbered 20. The officiating minister was the headmaster of Needham Market Grammar School.

 

Gipping chapel will always be significant to me for another reason. Just as I finished visiting all the medieval churches of Suffolk in 2003, decent digital cameras became cheap enough for me to afford one - or, at least, not to put too big a dent in my overdraft - and so I went out and bought a Fuji S5000. This was, of course, too late for Suffolk. Instead, I went off to explore Norfolk, but by the summer of 2007, when I had got about 700 churches around Norfolk, I decided that it was time to start exploring Suffolk again. By now, I had an S9000, and there was simply no comparison with the dismal, blurred old photographs of the first Suffolk site entries. I took about eighty of the entries down, but I really meant to redo the lot, eventually.

 

Back in 2003, Tom Muckley had nagged me constantly about going to Gipping. Tom, an enthusiast of East Anglian churches living in Hampshire, was far better than me at seeing both the strengths and weaknesses of the Suffolk site. It was he, when my energy and enthusiasm were flagging in the spring of 2001, who had first contacted me with convincing threats of his own mortality, something along the lines of if you don't get on with this, I'm not going to be alive to see you finish it! As it turned out, Gipping was one of the very last Suffolk churches which I visited. And when Suffolk was complete, Tom, of course, was not satisfied. He bullied and cajoled me into finally agreeing on a great adventure - visiting every Anglican and Catholic church in Norfolk.

 

What with medieval ones, and Victorian ones, and modern ones, and ruins, and places where churches had once been, and even a sprinkling of non-conformist ones, we came up with a total of about a thousand Norfolk churches, with which Tom seemed satisfied. But coming back to Suffolk, I had the privilege of being able to decide exactly where I'd like to go back first. There's no great hurry this time. Inevitably, it was churches with medieval glass that enthused me, and I went around Suffolk with the satisfying task of putting right what I knew I had not done well before. But Tom noticed one great omission. When on earth was I going to get off my backside and revisit Gipping? The threats of mortality were brought to bear, and in reality Tom knew what he was talking about. Around the turn of the Millennium, he had been given six months to live, which, as he pointed out to me, concentrates the mind wonderfully. Here we were, almost ten years on, and Tom had the satisfaction of knowing that his threats were real, but that he was successfully reaping the harvest he was sowing.

 

I came back to Gipping in March 2009. I had plans to meet up with Tom in Norfolk a couple of weeks later, but on this bright early spring day I cycled out of Stowmarket up the Old Newton road, and then off into the countryside. I hadn't told him I was planning to pass this way. I found the beautiful church open, and took photographs of those wonderful windows in digital, at last, at last.

 

I hurried home. I don't usually unpack the photographs I have taken straight away, but I really wanted Tom to see these Gipping windows, and so I downloaded them off the camera and sent them that evening over to Hampshire. Well, he went into raptures. Tom's expertise in all areas of the medieval never failed to impress me, but he was always the most passionate about glass. He knew well how enthusiasm, when it is bolstered with love and knowledge, can be one of the most satisfying of emotions.

 

The following afternoon, he sent me a brief e-mail postponing the Norfolk visit, because he was being rushed into hospital to have abdominal pains investigated. And there it was that he died, two days later, on Tuesday the 24th of March 2009. The last words of his final e-mail to me, expressing disappointment that he wouldn't be making it, were Damn! Damn! Damn! I was glad that he had seen those photos. Coming back now in February 2017 with my new Nikon D5300 DSLR, of course, I was glad all over again.

Itarsi WDM3D 14164 running through Betul on Wednesday 20th January 2016. It had only just arrived with the 08:00 Passenger from Chhindwara Jn and performed possibly the quickest run-round I'd seen in India (they're usually ponderously slow) before returning with train 59395, the 13:35 back to CWA.

 

A superb engine and a highlight of the trip - very loud chug, good bit of thrash, decent amount of smoke, minimal irritating turbo screech. So loud in fact, on the overnight it subsequently worked out of Chhindwara (train 59386, the Panch Valley Fast Passenger) it was clearly audible five coaches back in the middle of an air-con!

 

Originally built as a WDM3B (non-microprocessor fitted, 3100 hp version of a 3D) but was later upgraded. Only 24 of this rare variant were produced around 2006 whilst issues with the electronics on 3Ds were overcome.

 

The Chhindwara branch from Amla Jn is very pleasantly picturesque but undergoing electrification, so get it in diesel hauled while you can!

Contenuto Erbe: Hennè, Amla, Reetha, Shikakai, Brahmi, Brhringraj, Kapoor Kachli, Neem, Indigo, Buccia d’Arancia

 

Raccolto: 2020

 

Confezione: bustina interna in plastica riciclabile, scatolina esterna in carta FSC

 

Tonalità: Rosso intenso

 

Certificazioni: Vegan ok - Biologico (SOCERT - 100% BIO)

 

Qualità: testata ai metalli pesanti (Nichel, Cromo, Cadmio, Piombo, Cobalto, Antimonio, Arsenico, Mercurio) - Carica batterica abbattuta

 

Lawsone: Polvere testata, contenuto di Lawsone <1,40%

 

Dalla sapienza della Scienza Ayurvedica nasce questo mix di Hennè arricchito con pregiate Erbe Ayurvediche, utile per capelli stressati, spenti, che cadono eccessivamente. E’ una ricetta rigenerante, rinforzante, rivitalizzante.

La Qualità di questo hennè è frutto di un’accurata selezione, Amore e Passione. La Polvere è finissima, verde oliva, dal caratteristico odore, tuttavia piacevole e non eccessivo. La pasta che si ottiene è cremosa, morbida, soffice, senza granelli di sabbia. Si risciacqua come una normale tinta, non essendoci sabbia e fibre grossolane che si ancorano al capello.

 

CAPELLI: E’ una ricetta rigenerante, rinforzante e rivitalizzante. Brahmi, Bhringraj e Amla si prendono cura dei capelli, donandoli vitalità e prevenendone la caduta; Aritha e Shikakai li detergono delicatamente, mentre Kapoor Kachli lascia un profumo leggermente speziato. A completare la ricetta il Neem, nutriente, seboregolatore e antibatterico, e l'Indigo, che rafforza il potere tintorio della miscela.

 

NOTE TINTORIE: Con l’Hennè Ayurvedico si potrà ottenere

Rosso Ramato su capelli castano Chiaro

Rosso intenso/Castagna su capelli castano medio

Riflessi Rame su capelli castano scuro/neri

Rosso Irlandese su capelli Biondi

 

MODO D’USO: Mescolare la polvere di Hennè, a seconda del volume della capigliatura, con acqua tiepida. Aggiungere mezzo bicchiere di aceto o limone. Lasciare il contenitore ben coperto per 12 ore. Applicare sui capelli asciutti e perfettamente puliti. La pasta può essere preparata anche soltanto con acqua bollente e applicata subito. Posa: 1/3 ore. Risciacquare abbondantemente, non è necessario fare lo shampoo. Applicare una noce di balsamo se i capelli sono secchi.

 

QUANTITA' CONSIGLIATE:

 

Per chi ha molti capelli (da circa 8 cm di girocoda)

 

PER CAPELLI MOLTO CORTI: 50 GR

 

PER CAPELLI CORTI: 100 GR

 

PER CAPELLI SIMIL CASCHETTO: 150 GR

 

PER CAPELLI ALLE SPALLE: 200/250 GR

 

PER CAPELLI A META' SCHIENA : 350/400 GR

 

PER CAPELLI ALLA VITA: 500/600 GR

  

Per capelli fini con girocoda che non superano i 7 cm:

 

PER CAPELLI MOLTO CORTI: 30 GR

 

PER CAPELLI CORTI: 50 GR

 

PER CAPELLI SIMIL CASCHETTO: 70/100 GR

 

PER CAPELLI ALLE SPALLE: 100/130 GR

 

PER CAPELLI A META' SCHIENA : 200 GR

 

PER CAPELLI ALLA VITA: 350/400 GR

  

NOTA BENE: In questo prodotto non è presente Picramato di Sodio, aggiunto in molti hennè per ottenere dei rossi rinforzati. Il picramato è una sostanza allergizzante, iscritta nel registro ministeriale delle sostanze pericolose e nocive per l’organismo e per l’ambiente.

 

Per soggetti affetti da favismo: consultare il parere di un medico prima dell'uso.

Ingredients: Lawsonia inermis leaf powder, Emblica officinalis fruit powder, Sapindus trifoliatus fruit powder, Acacia concinna fruit powder, Bacopa monoperi leaf powder, Eclipta alba leaf powder, Hedychium spicatum root powder, Azadirachta indigo leaf powder, Indigofera tinctoria leaf powder, Citrus aurantium peel

 

BANGABANDHU SHEIKH MUJIBUR RAHMAN

The life of Bangabandhu Sheikh Mujibur Rahman is the saga of a great leader turning peoplepower into an armed struggle that liberated a nation and created the world’s ninth most populous state. The birth of the sovereign state of Bangladesh in December 1971, after a heroic war of nine months against the Pakistani colonial rule, was the triumph of his faith in the destiny of his people. Sheikh Mujib, endearingly called Bangabandhu or friend of Bangladesh, rose from the people, molded their hopes and aspirations into a dream and staked his life in the long battle for making it real. He was a true democrat, and he employed in his struggle for securing justice and fairplay for the Bengalees only democratic and constitutional weapons until the last moment. It is no accident of history that in an age of military coup d’etat and ‘strong men’, Sheikh Mujib attained power through elections and mass movement and that in an age of decline of democracy he firmly established democracy in one of the least developed countries of Asia.

Sheikh Mujib was born on 17 March 1920 in a middle class family at Tungipara in Gopalganj district. Standing 5 feet 11 inches, he was taller than the average Bengalee. Nothing pleased him more than being close to the masses, knowing their joys and sorrows and being part of their travails and triumphs. He spoke their soft language but in articulating their sentiments his voice was powerful and resonant. He had not been educated abroad, nor did he learn the art of hiding feelings behind sophistry; yet he was loved as much by the urban educated as the common masses of the villages. He inspired the intelligentsia and the working class alike. He did not, however, climb to leadership overnight.

Early Political Life: His political life began as an humble worker while he was still a student. He was fortunate to come in early contact with such towering personalities as Hussain Shaheed Suhrawardy and A K Fazlul Huq, both charismatic Chief Ministers of undivided Bengal. Adolescent Mujib grew up under the gathering gloom of stormy politics as the aging British raj in India was falling apart and the Second World War was violently rocking the continents. He witnessed the ravages of the war and the stark realities of the great famine of 1943 in which about five million people lost their lives. The tragic plight of the people under colonial rule turned young Mujib into a rebel.

This was also the time when he saw the legendary revolutionary Netaji Subhas Chandra Bose challenging the British raj. Also about this time he came to know the works of Bernard Shaw, Karl Marx, Rabindranath Tagore and rebel poet Kazi Nazrul Islam. Soon after the partition of India in 1947 it was felt that the creation of Pakistan with its two wings separated by a physical distance of about 1,200 miles was a geographical monstrosity. The economic, political, cultural and linguistic characters of the two wings were also different. Keeping the two wings together under the forced bonds of a single state structure in the name of religious nationalism would merely result in a rigid political control and economic exploitation of the eastern wing by the all-powerful western wing which controlled the country’s capital and its economic and military might.

Early Movement: In 1948 a movement was initiated to make Bengali one of the state languages of Pakistan. This can be termed the first stirrings of the movement for an independent Bangladesh. The demand for cultural freedom gradually led to the demand for national independence. During that language movement Sheikh Mujib was arrested and sent to jail. During the blood-drenched language movement in 1952 he was again arrested and this time he provided inspiring leadership of the movement from inside the jail.

In 1954 Sheikh Mujib was elected a member of the then East Pakistan Assembly. He joined A K Fazlul Huq’s United Front government as the youngest minister. The ruling clique of Pakistan soon dissolved this government and Shiekh Mujib was once again thrown into prison. In 1955 he was elected a member of the Pakistan Constituent Assembly and was again made a minister when the Awami League formed the provincial government in 1956. Soon after General Ayub Khan staged a military coup in Pakistan in 1958, Sheikh Mujib was arrested once again and a number of cases were instituted against him. He was released after 14 months in prison but was re-arrested in February 1962. In fact, he spent the best part of his youth behind the prison bars.

Supreme Test: March 7, 1971 was a day of supreme test in his life. Nearly two million freedom loving people assembled at the Ramna Race Course Maidan, later renamed Suhrawardy Uddyan, on that day to hear their leader’s command for the battle for liberation. The Pakistani military junta was also waiting to trap him and to shoot down the people on the plea of suppressing a revolt against the state. Sheikh Mujib spoke in a thundering voice but in a masterly well-calculated restrained language. His historic declaration in the meeting was: "Our struggle this time is for freedom. Our struggle this time is for independence." To deny the Pakistani military an excuse for a crackdown, he took care to put forward proposals for a solution of the crisis in a constitutional way and kept the door open for negotiations.

The crackdown, however, did come on March 25 when the junta arrested Sheikh Mujib for the last time and whisked him away to West Pakistan for confinement for the entire duration of the liberation war. In the name of suppressing a rebellion the Pakistani military let loose hell on the unarmed civilians throughout Bangladesh and perpetrated a genocide killing no less than three million men, women and children, raping women in hundreds of thousands and destroying property worth billions of taka. Before their ignominious defeat and surrender they, with the help of their local collaborators, killed a large number of intellectuals, university professors, writers, doctors, journalists, engineers and eminent persons of other professions. In pursuing a scorch-earth policy they virtually destroyed the whole of the country’s infrastructure. But they could not destroy the indomitable spirit of the freedom fighters nor could they silence the thundering voice of the leader. Tape recordings of Bangabandhu Sheikh Mujib’s 7th March speech kept on inspiring his followers throughout the war.

Return and Reconstruction: Forced by international pressure and the imperatives of its own domestic predicament, Pakistan was obliged to release Sheikh Mujib from its jail soon after the liberation of Bangladesh and on 10 January 1972 the great leader returned to his beloved land and his admiring nation.

But as he saw the plight of the country his heart bled and he knew that there would be no moment of rest for him. Almost the entire nation including about ten million people returning from their refuge in India had to be rehabilitated, the shattered economy needed to be put back on the rail, the infrastructure had to be rebuilt, millions had to be saved from starvation and law and order had to be restored. Simultaneously, a new constitution had to be framed, a new parliament had to be elected and democratic institutions had to be put in place. Any ordinary mortal would break down under the pressure of such formidable tasks that needed to be addressed on top priority basis. Although simple at heart, Sheikh Mujib was a man of cool nerves and of great strength of mind. Under his charismatic leadership the country soon began moving on to the road to progress and the people found their long-cherished hopes and aspirations being gradually realized.

Assassination: But at this critical juncture, his life was cut short by a group of anti-liberation reactionary forces who in a pre-dawn move on 15 August 1975 not only assassinated him but 23 of his family members and close associates. Even his 10 year old son Russel’s life was not spared by the assassins. The only survivors were his two daughters, Sheikh Hasina - now the country’s Prime Minister - and her younger sister Sheikh Rehana, who were then away on a visit to Germany. In killing the father of the Nation, the conspirators ended a most glorious chapter in the history of Bangladesh but they could not end the great leader’s finest legacy- the rejuvenated Bengali nation. In a fitting tribute to his revered memory, the present government has declared August 15 as the national mourning day. On this day every year the people would be paying homage to the memory of a man who became a legend in his won lifetime. Bangabandhu lives in the heart of his people. Bangladesh and Bangabandhu are one and inseparable. Bangladesh was Bangabandhu Sheikh Mujibur Rahman’s vision and he fought and died for it.

 

My practical experience, some of new leaders of BNP (retired amla) wants to be leader. They want to show something to Khaleda Zia in strike period. Want to be talk of the day as like Sadek Hossain Khoka. Khoka hold liquid tomato pack with him and blasted in due time while police caught him on the streets. Remember people? Shamsher Mobin Choudhury Beer Bikram Freedom fighter, I salute for his contribution, but I enjoyed his acting on strike period with police SI. He want to be arrested then news will be like this “Beer Bikram Shamsher Mobin Choudhury didn’t relief from the police tortured.

Good attitude but no need to do this simple acting for growing the attraction of Khaleda. Next time he will be foreign Minister if BNP comes to the power.

 

ECoR's VSKP WDG-3A duo chuggs out of Ghoradongri with an empty BOXN rake towards Amla Jn, this came from Satpura Thermal Power Station line after unloading the coal.

Phyllanthaceae (amla family) » Phyllanthus emblica

 

fil-LAN-thus -- meaning, flower leaf; it appears to flower from a leaf like stem

EM-blee-kuh -- Latinized form of Sanskrit amalakah (sour)

 

commonly known as: emblic myrobalan, Indian gooseberry • Assamese: আম্লখি amlaki • Bengali: আমলকী amlaki • Gujarati: આમળા amla, આમલક amalak • Hindi: आमला amla, आंवला anwla, बहुमूली bahu-muli, ब्रह्मवृक्ष Brahma vriksh • Kannada: ಆಮಲಕ aamalaka, ಬೆಟ್ಟ ನೆಲ್ಲಿ betta nelli, ದೊಡ್ಡ ನೆಲ್ಲಿ dodda nelli • Kashmiri: आमलकी amalaki, ओम्ल omala • Khasi: dieng sohmylleng • Konkani: आवळो avalo • Malayalam: നെല്ലി nelli, നെല്ലിക്ക nellikka • Manipuri: আমলা amla, heikru • Marathi: अवळा avala, आंवळा aanvala • Mizo: sinhlu • Nepalese: अमलो amalo • Oriya: aula • Pali: आमलक amalak • Punjabi: ਆਂਵਲਾ anwala, ਆਉਲਾ aula • Sanskrit: अकर akara, अमलाः amalah, आमलकः amalakah, ब्रह्मवृक्ष Brahmavriksh, धात्रिका dhatrika, मण्डा manda, राधा radha, शंभुप्रिया shambhupriya, शिवा shiva, श्रीफली shriphali, सुधा sudha, तमका tamaka, तिष्या tishya, वज्रम् vajram, विलोमी vilomi • Tamil: ஆமலகி amalaki, அமிர்தபலம் amirta-palam, அத்தகோரம் attakoram, சிரோட்டம் cirottam, சிவை civai, இந்துளி intuli, கந்தாத்திரி kantattiri, காட்டுநெல்லி kattu-nelli, கோங்கம் konkam, கோரங்கம் korankam, நெல்லி nelli, தாத்திரி tattiri, தேசோமந்திரம் tecomantiram, தோப்புநெல்லி toppu-nelli, தோட்டி totti • Telugu: ఆమలకము amalakamu, ధాత్రి dhatri, నెల్లి nelli, ఉసిరి usiri • Urdu: آنولا anwla

 

Native to: s China, India, Indo-China, Malesia; cultivated elsewhere in tropics

  

References: Flowers of India • NPGS / GRIN • ENVIS - FRLHT • DDSA

BANGABANDHU SHEIKH MUJIBUR RAHMAN

The life of Bangabandhu Sheikh Mujibur Rahman is the saga of a great leader turning peoplepower into an armed struggle that liberated a nation and created the world’s ninth most populous state. The birth of the sovereign state of Bangladesh in December 1971, after a heroic war of nine months against the Pakistani colonial rule, was the triumph of his faith in the destiny of his people. Sheikh Mujib, endearingly called Bangabandhu or friend of Bangladesh, rose from the people, molded their hopes and aspirations into a dream and staked his life in the long battle for making it real. He was a true democrat, and he employed in his struggle for securing justice and fairplay for the Bengalees only democratic and constitutional weapons until the last moment. It is no accident of history that in an age of military coup d’etat and ‘strong men’, Sheikh Mujib attained power through elections and mass movement and that in an age of decline of democracy he firmly established democracy in one of the least developed countries of Asia.

Sheikh Mujib was born on 17 March 1920 in a middle class family at Tungipara in Gopalganj district. Standing 5 feet 11 inches, he was taller than the average Bengalee. Nothing pleased him more than being close to the masses, knowing their joys and sorrows and being part of their travails and triumphs. He spoke their soft language but in articulating their sentiments his voice was powerful and resonant. He had not been educated abroad, nor did he learn the art of hiding feelings behind sophistry; yet he was loved as much by the urban educated as the common masses of the villages. He inspired the intelligentsia and the working class alike. He did not, however, climb to leadership overnight.

Early Political Life: His political life began as an humble worker while he was still a student. He was fortunate to come in early contact with such towering personalities as Hussain Shaheed Suhrawardy and A K Fazlul Huq, both charismatic Chief Ministers of undivided Bengal. Adolescent Mujib grew up under the gathering gloom of stormy politics as the aging British raj in India was falling apart and the Second World War was violently rocking the continents. He witnessed the ravages of the war and the stark realities of the great famine of 1943 in which about five million people lost their lives. The tragic plight of the people under colonial rule turned young Mujib into a rebel.

This was also the time when he saw the legendary revolutionary Netaji Subhas Chandra Bose challenging the British raj. Also about this time he came to know the works of Bernard Shaw, Karl Marx, Rabindranath Tagore and rebel poet Kazi Nazrul Islam. Soon after the partition of India in 1947 it was felt that the creation of Pakistan with its two wings separated by a physical distance of about 1,200 miles was a geographical monstrosity. The economic, political, cultural and linguistic characters of the two wings were also different. Keeping the two wings together under the forced bonds of a single state structure in the name of religious nationalism would merely result in a rigid political control and economic exploitation of the eastern wing by the all-powerful western wing which controlled the country’s capital and its economic and military might.

Early Movement: In 1948 a movement was initiated to make Bengali one of the state languages of Pakistan. This can be termed the first stirrings of the movement for an independent Bangladesh. The demand for cultural freedom gradually led to the demand for national independence. During that language movement Sheikh Mujib was arrested and sent to jail. During the blood-drenched language movement in 1952 he was again arrested and this time he provided inspiring leadership of the movement from inside the jail.

In 1954 Sheikh Mujib was elected a member of the then East Pakistan Assembly. He joined A K Fazlul Huq’s United Front government as the youngest minister. The ruling clique of Pakistan soon dissolved this government and Shiekh Mujib was once again thrown into prison. In 1955 he was elected a member of the Pakistan Constituent Assembly and was again made a minister when the Awami League formed the provincial government in 1956. Soon after General Ayub Khan staged a military coup in Pakistan in 1958, Sheikh Mujib was arrested once again and a number of cases were instituted against him. He was released after 14 months in prison but was re-arrested in February 1962. In fact, he spent the best part of his youth behind the prison bars.

Supreme Test: March 7, 1971 was a day of supreme test in his life. Nearly two million freedom loving people assembled at the Ramna Race Course Maidan, later renamed Suhrawardy Uddyan, on that day to hear their leader’s command for the battle for liberation. The Pakistani military junta was also waiting to trap him and to shoot down the people on the plea of suppressing a revolt against the state. Sheikh Mujib spoke in a thundering voice but in a masterly well-calculated restrained language. His historic declaration in the meeting was: "Our struggle this time is for freedom. Our struggle this time is for independence." To deny the Pakistani military an excuse for a crackdown, he took care to put forward proposals for a solution of the crisis in a constitutional way and kept the door open for negotiations.

The crackdown, however, did come on March 25 when the junta arrested Sheikh Mujib for the last time and whisked him away to West Pakistan for confinement for the entire duration of the liberation war. In the name of suppressing a rebellion the Pakistani military let loose hell on the unarmed civilians throughout Bangladesh and perpetrated a genocide killing no less than three million men, women and children, raping women in hundreds of thousands and destroying property worth billions of taka. Before their ignominious defeat and surrender they, with the help of their local collaborators, killed a large number of intellectuals, university professors, writers, doctors, journalists, engineers and eminent persons of other professions. In pursuing a scorch-earth policy they virtually destroyed the whole of the country’s infrastructure. But they could not destroy the indomitable spirit of the freedom fighters nor could they silence the thundering voice of the leader. Tape recordings of Bangabandhu Sheikh Mujib’s 7th March speech kept on inspiring his followers throughout the war.

Return and Reconstruction: Forced by international pressure and the imperatives of its own domestic predicament, Pakistan was obliged to release Sheikh Mujib from its jail soon after the liberation of Bangladesh and on 10 January 1972 the great leader returned to his beloved land and his admiring nation.

But as he saw the plight of the country his heart bled and he knew that there would be no moment of rest for him. Almost the entire nation including about ten million people returning from their refuge in India had to be rehabilitated, the shattered economy needed to be put back on the rail, the infrastructure had to be rebuilt, millions had to be saved from starvation and law and order had to be restored. Simultaneously, a new constitution had to be framed, a new parliament had to be elected and democratic institutions had to be put in place. Any ordinary mortal would break down under the pressure of such formidable tasks that needed to be addressed on top priority basis. Although simple at heart, Sheikh Mujib was a man of cool nerves and of great strength of mind. Under his charismatic leadership the country soon began moving on to the road to progress and the people found their long-cherished hopes and aspirations being gradually realized.

Assassination: But at this critical juncture, his life was cut short by a group of anti-liberation reactionary forces who in a pre-dawn move on 15 August 1975 not only assassinated him but 23 of his family members and close associates. Even his 10 year old son Russel’s life was not spared by the assassins. The only survivors were his two daughters, Sheikh Hasina - now the country’s Prime Minister - and her younger sister Sheikh Rehana, who were then away on a visit to Germany. In killing the father of the Nation, the conspirators ended a most glorious chapter in the history of Bangladesh but they could not end the great leader’s finest legacy- the rejuvenated Bengali nation. In a fitting tribute to his revered memory, the present government has declared August 15 as the national mourning day. On this day every year the people would be paying homage to the memory of a man who became a legend in his won lifetime. Bangabandhu lives in the heart of his people. Bangladesh and Bangabandhu are one and inseparable. Bangladesh was Bangabandhu Sheikh Mujibur Rahman’s vision and he fought and died for it.

 

My practical experience, some of new leaders of BNP (retired amla) wants to be leader. They want to show something to Khaleda Zia in strike period. Want to be talk of the day as like Sadek Hossain Khoka. Khoka hold liquid tomato pack with him and blasted in due time while police caught him on the streets. Remember people? Shamsher Mobin Choudhury Beer Bikram Freedom fighter, I salute for his contribution, but I enjoyed his acting on strike period with police SI. He want to be arrested then news will be like this “Beer Bikram Shamsher Mobin Choudhury didn’t relief from the police tortured.

Good attitude but no need to do this simple acting for growing the attraction of Khaleda. Next time he will be foreign Minister if BNP comes to the power.

 

St Nicholas chapel, Gipping, Suffolk

 

Remote and rural out in the middle of mid-Suffolk, Gipping takes its name from the little stream that rises here to become the River Gipping which, flowing through Ipswich, becomes the tidal River Orwell. When it joins the Stour and flows out to sea between Harwich and Felixstowe, it will be a mile wide.

 

St Nicholas is styled a chapel. This is because it is not a parish church, and never has been. The history of England’s medieval parish churches is complex enough, but suffice to say that they were built as Catholic parish churches before the Reformation, and translated directly into the new Church of England in the middle years of the 16th century. The imagery, style and iconography of St Nicholas will clearly demonstrate it to be pre-Reformation, but it was actually the private chapel of a Big House, Gipping Hall, home of the Tyrrells.

 

Gipping Hall once stood immediately to the east of the St Nicholas chapel, but it was demolished in the 1850s, and all that remains today is the wide pond, and a couple of outbuildings. You approach the tiny village along the narrow road to Old Newton, and then turn off along a farm track for about 100 metres. Not far from here, a spring rises, and the parish shares its name with the river that it makes. Two lovely farmhouses stand to the left of the track, but already your eyes and breath will be caught by the stunning building to their right.

 

It is like a finely-crafted jewel. Forget the glum little tower at the west end – this was an unfortunate addition of the 17th century, presumably by a Tyrrell of the time. The rest is a superb example of late Perpendicular architecture; the flint-becrusted walls soar to heaven, and great expanses of glass shimmer in the late afternoon light. Once, the windows were full of stained glass images of Saints, but they were all destroyed, probably by 17th century puritans. Not the iconoclast William Dowsing, who never came here; but he was vicious in his treatment of the Tyrrell chapel at Stowmarket, and the fact that he never came here suggests that he knew it had already been dealt with. At the time, it was still a private chapel (although he investigated these elsewhere) and the Tyrrells were still tainted by their recusancy, so it is a mystery.

 

Because the windows are so vast, there is a kind of greenhouse effect; from the outside, you can see right through the building, and within can be lighter than outside. I wandered around. The flintwork is superb; the buttresses are punctuated with the iconography of the Tyrrell family, some of which has still not been certainly decoded. Most notable is the Tyrrell knot, a three-bowed interlacing that looks like the kind of thing I used to make with my spirograph set when I was little. There is the interlocking heart of the Arundell family, into which the Tyrrells married, and the letters AMLA, almost certainly Ave Maria, Laetare, Alleluia! ('Hail Mary, rejoice, alleluia!') from the May anthem. Also on the north side is the extraordinary chaplain's quarters, like a 15th century house red brick grafted on. Above the door is written Pray for Sir Jamys Tirrell. Dame Anne his wyf.

 

The church is open, and it is so every day, although be aware that the south door is rather stiff. You step directly into the nave - there is no porch. If the exterior of the building speaks of late medieval glory, you will be delighted to find an interior that still retains much of its prayerbook atmosphere, from the time before the Oxford Movement resacramentalised the Church of England. The glory of the inside is the awesome east window, where surviving glass from other windows is collected. There is much to see, including fragments of Saints and their emblems; but the best are the grieving figures of St John and Mary the Mother of God, reset in their original position. The rood that once separated them has gone, but the glass between is sensitively arranged to suggest a cross. Set in the cross are shields depicting the Instruments of the Passion, held by the ghostly hands of long-since broken angels. Above are three bishops, one with a king's head. Other fragments below suggest what a remarkable chapel this must have been before the Anglican Reformation.

 

The furnishings are a simple, late 18th century affair, painted in a seemly manner in recent years. On either side of the east window are theatrical decorations, draped pillars that rise to the 15th century ceiling. They would seem curious in most medieval buildings, but in the 18th century they were common enough. The Victorians hated them, of course, and so few survive. The font is easily dismissed, but its shape, on the eve of the Reformation, already speaks of the rumblings on the continent that would flower as the Renaissance; a flowering to which the Tyrrels would have an access unusual in this county.

 

It was in 1743 that St Nicholas became a public chapel, and an outstation within Old Newton parish. There are no memorials; in fact, the Tyrrells are mostly remembered at Stowmarket, three miles away, where the Parish church contains some of Suffolk's best, including some intriguing 17th century survivals. But perhaps the most remarkable thing of all about Gipping is the sense of constant care, that there has always been a community here to look after it. It has always been a tiny one; even at the time of the 1851 census of religious observance, when churchgoing in England was at its height, the congregation here only numbered 20. The officiating minister was the headmaster of Needham Market Grammar School.

 

Gipping chapel will always be significant to me for another reason. Just as I finished visiting all the medieval churches of Suffolk in 2003, decent digital cameras became cheap enough for me to afford one - or, at least, not to put too big a dent in my overdraft - and so I went out and bought a Fuji S5000. This was, of course, too late for Suffolk. Instead, I went off to explore Norfolk, but by the summer of 2007, when I had got about 700 churches around Norfolk, I decided that it was time to start exploring Suffolk again. By now, I had an S9000, and there was simply no comparison with the dismal, blurred old photographs of the first Suffolk site entries. I took about eighty of the entries down, but I really meant to redo the lot, eventually.

 

Back in 2003, Tom Muckley had nagged me constantly about going to Gipping. Tom, an enthusiast of East Anglian churches living in Hampshire, was far better than me at seeing both the strengths and weaknesses of the Suffolk site. It was he, when my energy and enthusiasm were flagging in the spring of 2001, who had first contacted me with convincing threats of his own mortality, something along the lines of if you don't get on with this, I'm not going to be alive to see you finish it! As it turned out, Gipping was one of the very last Suffolk churches which I visited. And when Suffolk was complete, Tom, of course, was not satisfied. He bullied and cajoled me into finally agreeing on a great adventure - visiting every Anglican and Catholic church in Norfolk.

 

What with medieval ones, and Victorian ones, and modern ones, and ruins, and places where churches had once been, and even a sprinkling of non-conformist ones, we came up with a total of about a thousand Norfolk churches, with which Tom seemed satisfied. But coming back to Suffolk, I had the privilege of being able to decide exactly where I'd like to go back first. There's no great hurry this time. Inevitably, it was churches with medieval glass that enthused me, and I went around Suffolk with the satisfying task of putting right what I knew I had not done well before. But Tom noticed one great omission. When on earth was I going to get off my backside and revisit Gipping? The threats of mortality were brought to bear, and in reality Tom knew what he was talking about. Around the turn of the Millennium, he had been given six months to live, which, as he pointed out to me, concentrates the mind wonderfully. Here we were, almost ten years on, and Tom had the satisfaction of knowing that his threats were real, but that he was successfully reaping the harvest he was sowing.

 

I came back to Gipping in March 2009. I had plans to meet up with Tom in Norfolk a couple of weeks later, but on this bright early spring day I cycled out of Stowmarket up the Old Newton road, and then off into the countryside. I hadn't told him I was planning to pass this way. I found the beautiful church open, and took photographs of those wonderful windows in digital, at last, at last.

 

I hurried home. I don't usually unpack the photographs I have taken straight away, but I really wanted Tom to see these Gipping windows, and so I downloaded them off the camera and sent them that evening over to Hampshire. Well, he went into raptures. Tom's expertise in all areas of the medieval never failed to impress me, but he was always the most passionate about glass. He knew well how enthusiasm, when it is bolstered with love and knowledge, can be one of the most satisfying of emotions.

 

The following afternoon, he sent me a brief e-mail postponing the Norfolk visit, because he was being rushed into hospital to have abdominal pains investigated. And there it was that he died, two days later, on Tuesday the 24th of March 2009. The last words of his final e-mail to me, expressing disappointment that he wouldn't be making it, were Damn! Damn! Damn! I was glad that he had seen those photos. Coming back now in February 2017 with my new Nikon D5300 DSLR, of course, I was glad all over again.

BANGABANDHU SHEIKH MUJIBUR RAHMAN

The life of Bangabandhu Sheikh Mujibur Rahman is the saga of a great leader turning peoplepower into an armed struggle that liberated a nation and created the world’s ninth most populous state. The birth of the sovereign state of Bangladesh in December 1971, after a heroic war of nine months against the Pakistani colonial rule, was the triumph of his faith in the destiny of his people. Sheikh Mujib, endearingly called Bangabandhu or friend of Bangladesh, rose from the people, molded their hopes and aspirations into a dream and staked his life in the long battle for making it real. He was a true democrat, and he employed in his struggle for securing justice and fairplay for the Bengalees only democratic and constitutional weapons until the last moment. It is no accident of history that in an age of military coup d’etat and ‘strong men’, Sheikh Mujib attained power through elections and mass movement and that in an age of decline of democracy he firmly established democracy in one of the least developed countries of Asia.

Sheikh Mujib was born on 17 March 1920 in a middle class family at Tungipara in Gopalganj district. Standing 5 feet 11 inches, he was taller than the average Bengalee. Nothing pleased him more than being close to the masses, knowing their joys and sorrows and being part of their travails and triumphs. He spoke their soft language but in articulating their sentiments his voice was powerful and resonant. He had not been educated abroad, nor did he learn the art of hiding feelings behind sophistry; yet he was loved as much by the urban educated as the common masses of the villages. He inspired the intelligentsia and the working class alike. He did not, however, climb to leadership overnight.

Early Political Life: His political life began as an humble worker while he was still a student. He was fortunate to come in early contact with such towering personalities as Hussain Shaheed Suhrawardy and A K Fazlul Huq, both charismatic Chief Ministers of undivided Bengal. Adolescent Mujib grew up under the gathering gloom of stormy politics as the aging British raj in India was falling apart and the Second World War was violently rocking the continents. He witnessed the ravages of the war and the stark realities of the great famine of 1943 in which about five million people lost their lives. The tragic plight of the people under colonial rule turned young Mujib into a rebel.

This was also the time when he saw the legendary revolutionary Netaji Subhas Chandra Bose challenging the British raj. Also about this time he came to know the works of Bernard Shaw, Karl Marx, Rabindranath Tagore and rebel poet Kazi Nazrul Islam. Soon after the partition of India in 1947 it was felt that the creation of Pakistan with its two wings separated by a physical distance of about 1,200 miles was a geographical monstrosity. The economic, political, cultural and linguistic characters of the two wings were also different. Keeping the two wings together under the forced bonds of a single state structure in the name of religious nationalism would merely result in a rigid political control and economic exploitation of the eastern wing by the all-powerful western wing which controlled the country’s capital and its economic and military might.

Early Movement: In 1948 a movement was initiated to make Bengali one of the state languages of Pakistan. This can be termed the first stirrings of the movement for an independent Bangladesh. The demand for cultural freedom gradually led to the demand for national independence. During that language movement Sheikh Mujib was arrested and sent to jail. During the blood-drenched language movement in 1952 he was again arrested and this time he provided inspiring leadership of the movement from inside the jail.

In 1954 Sheikh Mujib was elected a member of the then East Pakistan Assembly. He joined A K Fazlul Huq’s United Front government as the youngest minister. The ruling clique of Pakistan soon dissolved this government and Shiekh Mujib was once again thrown into prison. In 1955 he was elected a member of the Pakistan Constituent Assembly and was again made a minister when the Awami League formed the provincial government in 1956. Soon after General Ayub Khan staged a military coup in Pakistan in 1958, Sheikh Mujib was arrested once again and a number of cases were instituted against him. He was released after 14 months in prison but was re-arrested in February 1962. In fact, he spent the best part of his youth behind the prison bars.

Supreme Test: March 7, 1971 was a day of supreme test in his life. Nearly two million freedom loving people assembled at the Ramna Race Course Maidan, later renamed Suhrawardy Uddyan, on that day to hear their leader’s command for the battle for liberation. The Pakistani military junta was also waiting to trap him and to shoot down the people on the plea of suppressing a revolt against the state. Sheikh Mujib spoke in a thundering voice but in a masterly well-calculated restrained language. His historic declaration in the meeting was: "Our struggle this time is for freedom. Our struggle this time is for independence." To deny the Pakistani military an excuse for a crackdown, he took care to put forward proposals for a solution of the crisis in a constitutional way and kept the door open for negotiations.

The crackdown, however, did come on March 25 when the junta arrested Sheikh Mujib for the last time and whisked him away to West Pakistan for confinement for the entire duration of the liberation war. In the name of suppressing a rebellion the Pakistani military let loose hell on the unarmed civilians throughout Bangladesh and perpetrated a genocide killing no less than three million men, women and children, raping women in hundreds of thousands and destroying property worth billions of taka. Before their ignominious defeat and surrender they, with the help of their local collaborators, killed a large number of intellectuals, university professors, writers, doctors, journalists, engineers and eminent persons of other professions. In pursuing a scorch-earth policy they virtually destroyed the whole of the country’s infrastructure. But they could not destroy the indomitable spirit of the freedom fighters nor could they silence the thundering voice of the leader. Tape recordings of Bangabandhu Sheikh Mujib’s 7th March speech kept on inspiring his followers throughout the war.

Return and Reconstruction: Forced by international pressure and the imperatives of its own domestic predicament, Pakistan was obliged to release Sheikh Mujib from its jail soon after the liberation of Bangladesh and on 10 January 1972 the great leader returned to his beloved land and his admiring nation.

But as he saw the plight of the country his heart bled and he knew that there would be no moment of rest for him. Almost the entire nation including about ten million people returning from their refuge in India had to be rehabilitated, the shattered economy needed to be put back on the rail, the infrastructure had to be rebuilt, millions had to be saved from starvation and law and order had to be restored. Simultaneously, a new constitution had to be framed, a new parliament had to be elected and democratic institutions had to be put in place. Any ordinary mortal would break down under the pressure of such formidable tasks that needed to be addressed on top priority basis. Although simple at heart, Sheikh Mujib was a man of cool nerves and of great strength of mind. Under his charismatic leadership the country soon began moving on to the road to progress and the people found their long-cherished hopes and aspirations being gradually realized.

Assassination: But at this critical juncture, his life was cut short by a group of anti-liberation reactionary forces who in a pre-dawn move on 15 August 1975 not only assassinated him but 23 of his family members and close associates. Even his 10 year old son Russel’s life was not spared by the assassins. The only survivors were his two daughters, Sheikh Hasina - now the country’s Prime Minister - and her younger sister Sheikh Rehana, who were then away on a visit to Germany. In killing the father of the Nation, the conspirators ended a most glorious chapter in the history of Bangladesh but they could not end the great leader’s finest legacy- the rejuvenated Bengali nation. In a fitting tribute to his revered memory, the present government has declared August 15 as the national mourning day. On this day every year the people would be paying homage to the memory of a man who became a legend in his won lifetime. Bangabandhu lives in the heart of his people. Bangladesh and Bangabandhu are one and inseparable. Bangladesh was Bangabandhu Sheikh Mujibur Rahman’s vision and he fought and died for it.

 

My practical experience, some of new leaders of BNP (retired amla) wants to be leader. They want to show something to Khaleda Zia in strike period. Want to be talk of the day as like Sadek Hossain Khoka. Khoka hold liquid tomato pack with him and blasted in due time while police caught him on the streets. Remember people? Shamsher Mobin Choudhury Beer Bikram Freedom fighter, I salute for his contribution, but I enjoyed his acting on strike period with police SI. He want to be arrested then news will be like this “Beer Bikram Shamsher Mobin Choudhury didn’t relief from the police tortured.

Good attitude but no need to do this simple acting for growing the attraction of Khaleda. Next time he will be foreign Minister if BNP comes to the power.

 

La période de février-mars est celle des mariages en Inde. Dans le village d'Amla, qui est autour du fort Amla, trois mariages sont fêtés en même temps, dont on voit ici une des très jeunes mariées.

La jeune mariée porte un voile rouge et des bijoux traditionnels. Ses mains et ses avant-bras sont recouverts de motifs dessinés au henné (mehndī en Inde).

 

site du fort Amla transformé en hôtel "heritage" par les descendants du Raja local dont le fondateur de la dynastie était un guerrier rajput.

www.fortamla.com/index.htm

African Mining Legislation Atlas Project Team Leader Nneoma Veronica Nwogu, presented to the general public the pilot version of the AMLA Project’s free online database of all of Africa’s mining laws and regulations with interactive features to provide comparative data, with solicitation for general user experience feedback from the audience, and more specific comments from mining sector stakeholders. The session was part of the Law, Justice and Development Week 2014 on Financing and Implementing the Post-2015 Development Agenda. Photo: Oxana Michenko / World Bank

Panelists from the World Bank Group, African Legal Support Facility, Africa Union, and University of Cape Town, discussed the pilot version of the AMLA Project’s free online database of all of Africa’s mining laws and regulations with interactive features to provide comparative data, with solicitation for general user experience feedback from the audience, and more specific comments from mining sector stakeholders. The session was part of the Law, Justice and Development Week 2014 on Financing and Implementing the Post-2015 Development Agenda. Photo: Oxana Michenko / World Bank

Jiva Ayurveda presents Ayurveda Skin care Beauty product Jiva Saffron Cream. It clears blemishes, spots and scars, lightens the complexion, brings fairness to your skin with an even tone and provides softness and smoothness.

Phyllanthaceae (amla family) » Phyllanthus emblica

 

fil-LAN-thus -- meaning, flower leaf; it appears to flower from a leaf like stem

EM-blee-kuh -- Latinized form of Sanskrit amalakah (sour)

 

commonly known as: emblic myrobalan, Indian gooseberry • Assamese: আম্লখি amlaki • Bengali: আমলকী amlaki • Gujarati: આમળા amla, આમલક amalak • Hindi: आमला amla, आंवला anwla, बहुमूली bahu-muli, ब्रह्मवृक्ष Brahma vriksh • Kannada: ಆಮಲಕ aamalaka, ಬೆಟ್ಟ ನೆಲ್ಲಿ betta nelli, ದೊಡ್ಡ ನೆಲ್ಲಿ dodda nelli • Kashmiri: आमलकी amalaki, ओम्ल omala • Khasi: dieng sohmylleng • Konkani: आवळो avalo • Malayalam: നെല്ലി nelli, നെല്ലിക്ക nellikka • Manipuri: আমলা amla, heikru • Marathi: अवळा avala, आंवळा aanvala • Mizo: sinhlu • Nepalese: अमलो amalo • Oriya: aula • Pali: आमलक amalak • Punjabi: ਆਂਵਲਾ anwala, ਆਉਲਾ aula • Sanskrit: अकर akara, अमलाः amalah, आमलकः amalakah, ब्रह्मवृक्ष Brahmavriksh, धात्रिका dhatrika, मण्डा manda, राधा radha, शंभुप्रिया shambhupriya, शिवा shiva, श्रीफली shriphali, सुधा sudha, तमका tamaka, तिष्या tishya, वज्रम् vajram, विलोमी vilomi • Tamil: ஆமலகி amalaki, அமிர்தபலம் amirta-palam, அத்தகோரம் attakoram, சிரோட்டம் cirottam, சிவை civai, இந்துளி intuli, கந்தாத்திரி kantattiri, காட்டுநெல்லி kattu-nelli, கோங்கம் konkam, கோரங்கம் korankam, நெல்லி nelli, தாத்திரி tattiri, தேசோமந்திரம் tecomantiram, தோப்புநெல்லி toppu-nelli, தோட்டி totti • Telugu: ఆమలకము amalakamu, ధాత్రి dhatri, నెల్లి nelli, ఉసిరి usiri • Urdu: آنولا anwla

 

Native to: s China, India, Indo-China, Malesia; cultivated elsewhere in tropics

  

References: Flowers of India • NPGS / GRIN • ENVIS - FRLHT • DDSA

Excellent banner by the government!

PRETORIA, SOUTH AFRICA - JANUARY 28: Hashim Amla of the Proteas during the 5th Momentum ODI between South Africa and West Indies at SuperSport Park on January 28, 2015 in Pretoria, South Africa. (Photo by Lee Warren/Gallo Images)

BANGABANDHU SHEIKH MUJIBUR RAHMAN

The life of Bangabandhu Sheikh Mujibur Rahman is the saga of a great leader turning peoplepower into an armed struggle that liberated a nation and created the world’s ninth most populous state. The birth of the sovereign state of Bangladesh in December 1971, after a heroic war of nine months against the Pakistani colonial rule, was the triumph of his faith in the destiny of his people. Sheikh Mujib, endearingly called Bangabandhu or friend of Bangladesh, rose from the people, molded their hopes and aspirations into a dream and staked his life in the long battle for making it real. He was a true democrat, and he employed in his struggle for securing justice and fairplay for the Bengalees only democratic and constitutional weapons until the last moment. It is no accident of history that in an age of military coup d’etat and ‘strong men’, Sheikh Mujib attained power through elections and mass movement and that in an age of decline of democracy he firmly established democracy in one of the least developed countries of Asia.

Sheikh Mujib was born on 17 March 1920 in a middle class family at Tungipara in Gopalganj district. Standing 5 feet 11 inches, he was taller than the average Bengalee. Nothing pleased him more than being close to the masses, knowing their joys and sorrows and being part of their travails and triumphs. He spoke their soft language but in articulating their sentiments his voice was powerful and resonant. He had not been educated abroad, nor did he learn the art of hiding feelings behind sophistry; yet he was loved as much by the urban educated as the common masses of the villages. He inspired the intelligentsia and the working class alike. He did not, however, climb to leadership overnight.

Early Political Life: His political life began as an humble worker while he was still a student. He was fortunate to come in early contact with such towering personalities as Hussain Shaheed Suhrawardy and A K Fazlul Huq, both charismatic Chief Ministers of undivided Bengal. Adolescent Mujib grew up under the gathering gloom of stormy politics as the aging British raj in India was falling apart and the Second World War was violently rocking the continents. He witnessed the ravages of the war and the stark realities of the great famine of 1943 in which about five million people lost their lives. The tragic plight of the people under colonial rule turned young Mujib into a rebel.

This was also the time when he saw the legendary revolutionary Netaji Subhas Chandra Bose challenging the British raj. Also about this time he came to know the works of Bernard Shaw, Karl Marx, Rabindranath Tagore and rebel poet Kazi Nazrul Islam. Soon after the partition of India in 1947 it was felt that the creation of Pakistan with its two wings separated by a physical distance of about 1,200 miles was a geographical monstrosity. The economic, political, cultural and linguistic characters of the two wings were also different. Keeping the two wings together under the forced bonds of a single state structure in the name of religious nationalism would merely result in a rigid political control and economic exploitation of the eastern wing by the all-powerful western wing which controlled the country’s capital and its economic and military might.

Early Movement: In 1948 a movement was initiated to make Bengali one of the state languages of Pakistan. This can be termed the first stirrings of the movement for an independent Bangladesh. The demand for cultural freedom gradually led to the demand for national independence. During that language movement Sheikh Mujib was arrested and sent to jail. During the blood-drenched language movement in 1952 he was again arrested and this time he provided inspiring leadership of the movement from inside the jail.

In 1954 Sheikh Mujib was elected a member of the then East Pakistan Assembly. He joined A K Fazlul Huq’s United Front government as the youngest minister. The ruling clique of Pakistan soon dissolved this government and Shiekh Mujib was once again thrown into prison. In 1955 he was elected a member of the Pakistan Constituent Assembly and was again made a minister when the Awami League formed the provincial government in 1956. Soon after General Ayub Khan staged a military coup in Pakistan in 1958, Sheikh Mujib was arrested once again and a number of cases were instituted against him. He was released after 14 months in prison but was re-arrested in February 1962. In fact, he spent the best part of his youth behind the prison bars.

Supreme Test: March 7, 1971 was a day of supreme test in his life. Nearly two million freedom loving people assembled at the Ramna Race Course Maidan, later renamed Suhrawardy Uddyan, on that day to hear their leader’s command for the battle for liberation. The Pakistani military junta was also waiting to trap him and to shoot down the people on the plea of suppressing a revolt against the state. Sheikh Mujib spoke in a thundering voice but in a masterly well-calculated restrained language. His historic declaration in the meeting was: "Our struggle this time is for freedom. Our struggle this time is for independence." To deny the Pakistani military an excuse for a crackdown, he took care to put forward proposals for a solution of the crisis in a constitutional way and kept the door open for negotiations.

The crackdown, however, did come on March 25 when the junta arrested Sheikh Mujib for the last time and whisked him away to West Pakistan for confinement for the entire duration of the liberation war. In the name of suppressing a rebellion the Pakistani military let loose hell on the unarmed civilians throughout Bangladesh and perpetrated a genocide killing no less than three million men, women and children, raping women in hundreds of thousands and destroying property worth billions of taka. Before their ignominious defeat and surrender they, with the help of their local collaborators, killed a large number of intellectuals, university professors, writers, doctors, journalists, engineers and eminent persons of other professions. In pursuing a scorch-earth policy they virtually destroyed the whole of the country’s infrastructure. But they could not destroy the indomitable spirit of the freedom fighters nor could they silence the thundering voice of the leader. Tape recordings of Bangabandhu Sheikh Mujib’s 7th March speech kept on inspiring his followers throughout the war.

Return and Reconstruction: Forced by international pressure and the imperatives of its own domestic predicament, Pakistan was obliged to release Sheikh Mujib from its jail soon after the liberation of Bangladesh and on 10 January 1972 the great leader returned to his beloved land and his admiring nation.

But as he saw the plight of the country his heart bled and he knew that there would be no moment of rest for him. Almost the entire nation including about ten million people returning from their refuge in India had to be rehabilitated, the shattered economy needed to be put back on the rail, the infrastructure had to be rebuilt, millions had to be saved from starvation and law and order had to be restored. Simultaneously, a new constitution had to be framed, a new parliament had to be elected and democratic institutions had to be put in place. Any ordinary mortal would break down under the pressure of such formidable tasks that needed to be addressed on top priority basis. Although simple at heart, Sheikh Mujib was a man of cool nerves and of great strength of mind. Under his charismatic leadership the country soon began moving on to the road to progress and the people found their long-cherished hopes and aspirations being gradually realized.

Assassination: But at this critical juncture, his life was cut short by a group of anti-liberation reactionary forces who in a pre-dawn move on 15 August 1975 not only assassinated him but 23 of his family members and close associates. Even his 10 year old son Russel’s life was not spared by the assassins. The only survivors were his two daughters, Sheikh Hasina - now the country’s Prime Minister - and her younger sister Sheikh Rehana, who were then away on a visit to Germany. In killing the father of the Nation, the conspirators ended a most glorious chapter in the history of Bangladesh but they could not end the great leader’s finest legacy- the rejuvenated Bengali nation. In a fitting tribute to his revered memory, the present government has declared August 15 as the national mourning day. On this day every year the people would be paying homage to the memory of a man who became a legend in his won lifetime. Bangabandhu lives in the heart of his people. Bangladesh and Bangabandhu are one and inseparable. Bangladesh was Bangabandhu Sheikh Mujibur Rahman’s vision and he fought and died for it.

 

My practical experience, some of new leaders of BNP (retired amla) wants to be leader. They want to show something to Khaleda Zia in strike period. Want to be talk of the day as like Sadek Hossain Khoka. Khoka hold liquid tomato pack with him and blasted in due time while police caught him on the streets. Remember people? Shamsher Mobin Choudhury Beer Bikram Freedom fighter, I salute for his contribution, but I enjoyed his acting on strike period with police SI. He want to be arrested then news will be like this “Beer Bikram Shamsher Mobin Choudhury didn’t relief from the police tortured.

Good attitude but no need to do this simple acting for growing the attraction of Khaleda. Next time he will be foreign Minister if BNP comes to the power.

 

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via WordPress ift.tt/36SgrHj

 

So this is really a widespread issue many adults even teenagers are getting white hair before they reach to an old age . There might be multiple reasons each case might be different . But here i will put major reasons .

 

1 – Masturbation in boys from an early age

 

That might sound odd but this is one of the main root cause for teenagers to have white hair at an early age . But how ? Well i will explain you how . Read carefully below .

 

As you know in this generation which is actually my generation the access to adult material like pornography is so easy . Teenagers find it very entertaining and from the comfort of their home they do this act . Now masturbation does not mean that it will make your hair immediately white . But over a long period continuously masturbating from a little age might cause your hair to grow white .

 

Right after ejaculation body stop growing and shuts down all the growth functions.

 

Now the body need 3 days in adults to reproduce those sperms . Normally after that you feel tired and want to sleep or feel hungry . But teenagers do not care about those needs . And some time they start abusing it . For example sometime they ejaculate 5 to 10 times a day . Today most teenagers are consuming a lot of junk foods. These foods are very poor quality and only give your calories . This is where body start to lose important nutrients like Vitamin B and other important nutrients and minerals. Over long periods of time you will notice many teenagers will not only have white hair but they will also look old and will not have energy and passion like a young person . Believe it or not but it might be the case . So keep an eye on your kids and do not let them be alone for long time .

 

2 – Dandruff or Seborrheic Dermatitis

 

That is the second largest reason you might ending up having white hair from an early age . Seborrheic Dermatitis is an auto immune disease . Where your body start producing excessive skin . Our body produce new skin cells every 3 to 7 days . But in this specific disease body start producing skin cells rapidly . As a result they start blocking the hair follicles . After follicles are blocked hair roots cant breath properly and blockage occurs . It leads to weak hair and in some cases gray or white hairs.

 

3 – Too much use of Electronics

 

Today is a common issue everybody is in love with their electronic gadgets . And we stick with it like iron with magnet . Sometime we use a lot that eyes start getting tired and causing a lot of headache . After time headaches became chronic and leads to a lot of health issues .

 

4 – Genetically inherited

 

Child born inheriting exactly same white hair pattern like mother

 

Hereditary Yes, your white hair might be inherited from parents and grandparents. According to experts, our genes play an important role in the whitening of hair. If any of your elders experienced premature graying of hair, it is possible that this experience may happen to you as well.

 

Treatment of White Hair

 

To be very clear turning back premature white hair in natural color again , Is only possible if you are still young . As you age the chances of reversal will be lower . But you can stop getting more white hair by changing your life style .

 

Below i will mention some tips how to avoid getting white hairs .

 

Walk bare feet on the grass early morning If you walk on the fresh grass which is wet by natural dew . You should try walking every day on that fresh grass wet with drops of due . It will stimulates some glands in your body which will not only stop your premature white hair but also will provide you other benefits .

 

Mix yogurt with mustard oil and apply at the scalp and hair.After some hours take shower . Wash your hair with little bit pure apple vinegar water.

 

Avoid eating foods which irritates you (specific cases of dermatitis)If you are a victim of Seborrheic dermatitis then you should avoid any food , which causes itching in your scalp for example hot food , spicy food or any food which triggers itching to your scalp .

 

Use Amla Reetha oil

 

Do not take shower very often and do not use so much shampoo

 

Eat healthy foods rich in vitamin B 1 – 12 , Antioxidants and nutrients.

 

If you think i missed out some other important factors please let me know in the comments and i will add them .

 

The post White hair at young age ? appeared first on Mr Ali World.

 

This is sort of a good place to start for a smoothie in the morning. If you wanted to you could add more on top of this.

 

Red Russian kale, pinneapple, apple juice, strawberries, blue berries, raspberries, cherries, hemp oil, bee pollen, apple juice, black berries, whole Leaf barley grass, whole leaf wheat grass, nettle leaf, horsetail, alfalfa leaf juice, dandelion leaf juice, kamut grass juice, barley grass juice, oat grass juice, broccoli juice, kale juice, spinach juice, parsley juice, burdock root, nopal cactus, ginger, amla berry, spirulina, broken-cell-wall chlorella, Icelandic kelp, Nova Scotia dulse, amylase, lipase, protease, cellulase, bromelain, papain, L. Salivarius, L. Plantarum, S. Faecium, L. Acidophilus, DDS-1 Acidophilus, S. Thermopolis, Bifidus, L. Casei, B. Subtilus, L. Bulgaricus, B. Laterosporous, S. Fradiae, S. Cellulasae, S. Griseoflavus, P. Calcis, P. Denitrificans, P. Flourescens, P. Gelatic, P. Marinoglutinosa, P. Nigraclens, P. Putida, M. Verrucaria, K. Zopfit, B. Lipolyticum, B. Stationis, B. Succinogenes, B. Brenis, B. Macerans, B. Pumilus, B. Polymyxa, A. Brasilienese, A. Lipoferum, A. Agilis, A. Citreus, A. Globiformis, A. Luteus, A. Simplex, A. Lwolfii, A. Terreus, P. Chrysosporium, R. Arrhizus, T. Viride, Spirulina, Chlorella, Reishi, Shiitake, Maitake, Agaricus, Cordyceps. Standardized 7:1 herbal extract: Astragalus Root, Fo-Ti Root, Poria cocos Root, Codonopsis Root, Atractylodes alba Root, Rehmannia Root, Tang-Kuei Root, Eleuthero Root, Paeonia lactiflora Root, Citrus Peel, Jujube Fruit, Ginger Rhizome, Schizandra chinensis Fruit, Polygala Root, Ligusticum wallichii Root, Licorice Root, Sprouts of Millet, Quinoa, Broccoli; Apple Fruit; fresh freeze-dried Blueberry, Raspberry; Green Papaya Fruit, Nettle Leaf, Red Clover Flower, Burdock Root, Yellow Dock Root, Skullcap Flower and Leaf, Dandelion Leaf, Ginkgo Leaf. Rosa canina Fruit, Rosemary Leaf, Clove Bud, Sage Leaf. Natural Vitamin E, goji berries, goji berry powder, hemp seeds, cacao, maca, mesquite, maca extreme

 

Don't feel like this is enough. Expand on this recipe with your own ideas. Maybe add a banana.

55,90€

 

Reviving Rose Infusion Cream è una preziosa crema viso idratante ed elasticizzante leggera ed altamente efficace oltre che adatta a tutti i tipi di pelle.

La sua texture è compatta ma si assorbe meravigliosamente, aiuta a levigare la pelle definendone il contorno e migliorandone l’elasticità.

 

LA FORMULA

 

Racchiude tutta la carica vitale della rosa damascena il cui principio attivo è estratto con il metodo del decotto. I petali sono immessi in acqua purificata a 80°e questo consente di preservare al meglio gli attivi che si ricavano dalla pianta.

La ricetta vincente di questa crema viso si basa sul puro estratto di aloe vera per il 38% a cui si aggiungono più di 20 estratti di piante e fiori da tutto il mondo:

Lampone che contiene alte concentrazioni di vitamine (C ed A) e polifenoli con proprietà antinfiammatorie, anti-allergiche e antivirali.

Fagiolo nero, gelso e sambuco ricco di vitamina C, con proprietà emollienti, idratanti e antiossidanti.

Uva spina indiana e rosa canina ad effetto antiossidante e antirossore.

 

burro di karitè biologico

olio di semi di babassu emolliente, nutriente e protettivo

pantenolo per nutrire e proteggere la pelle

amla – ricchissima di vitamina C, un potente agente antiossidante, purificante, rinfrescante

calendula officinale – ricco di flavonoidi che con le loro proprietà antinfiammatorie favoriscono la riepitelizzazione, accelerano la rigenerazione cellulare e stimolano la sintesi del collagene.

olivello spinoso la cui bacca è un portento di vitamina c,

pitaya o frutto del drago protettivo ed idratante

lichi cinese ideale per lenire le scottature e ridurre le macchie.

La confezione della Reviving Rose Infusion Cream è completamente riciclabile ed è composta da vetro riciclato e plastica riciclata post consumo. Un impegno per ridurre del 90% la generazione di carbonio dei contenitori.

 

50ml

  

Aromatica è un brand coreano biologico, vegano e cruelty free che produce cosmetici di alta qualità. Primo brand coreano riconosciuto Skin Champion da EWG perché privo di sostanze tossiche e certificato Ecocert per l’uso di materie prime biologiche.

St Nicholas chapel, Gipping, Suffolk

 

Remote and rural out in the middle of mid-Suffolk, Gipping takes its name from the little stream that rises here to become the River Gipping which, flowing through Ipswich, becomes the tidal River Orwell. When it joins the Stour and flows out to sea between Harwich and Felixstowe, it will be a mile wide.

 

St Nicholas is styled a chapel. This is because it is not a parish church, and never has been. The history of England’s medieval parish churches is complex enough, but suffice to say that they were built as Catholic parish churches before the Reformation, and translated directly into the new Church of England in the middle years of the 16th century. The imagery, style and iconography of St Nicholas will clearly demonstrate it to be pre-Reformation, but it was actually the private chapel of a Big House, Gipping Hall, home of the Tyrrells.

 

Gipping Hall once stood immediately to the east of the St Nicholas chapel, but it was demolished in the 1850s, and all that remains today is the wide pond, and a couple of outbuildings. You approach the tiny village along the narrow road to Old Newton, and then turn off along a farm track for about 100 metres. Not far from here, a spring rises, and the parish shares its name with the river that it makes. Two lovely farmhouses stand to the left of the track, but already your eyes and breath will be caught by the stunning building to their right.

 

It is like a finely-crafted jewel. Forget the glum little tower at the west end – this was an unfortunate addition of the 17th century, presumably by a Tyrrell of the time. The rest is a superb example of late Perpendicular architecture; the flint-becrusted walls soar to heaven, and great expanses of glass shimmer in the late afternoon light. Once, the windows were full of stained glass images of Saints, but they were all destroyed, probably by 17th century puritans. Not the iconoclast William Dowsing, who never came here; but he was vicious in his treatment of the Tyrrell chapel at Stowmarket, and the fact that he never came here suggests that he knew it had already been dealt with. At the time, it was still a private chapel (although he investigated these elsewhere) and the Tyrrells were still tainted by their recusancy, so it is a mystery.

 

Because the windows are so vast, there is a kind of greenhouse effect; from the outside, you can see right through the building, and within can be lighter than outside. I wandered around. The flintwork is superb; the buttresses are punctuated with the iconography of the Tyrrell family, some of which has still not been certainly decoded. Most notable is the Tyrrell knot, a three-bowed interlacing that looks like the kind of thing I used to make with my spirograph set when I was little. There is the interlocking heart of the Arundell family, into which the Tyrrells married, and the letters AMLA, almost certainly Ave Maria, Laetare, Alleluia! ('Hail Mary, rejoice, alleluia!') from the May anthem. Also on the north side is the extraordinary chaplain's quarters, like a 15th century house red brick grafted on. Above the door is written Pray for Sir Jamys Tirrell. Dame Anne his wyf.

 

The church is open, and it is so every day, although be aware that the south door is rather stiff. You step directly into the nave - there is no porch. If the exterior of the building speaks of late medieval glory, you will be delighted to find an interior that still retains much of its prayerbook atmosphere, from the time before the Oxford Movement resacramentalised the Church of England. The glory of the inside is the awesome east window, where surviving glass from other windows is collected. There is much to see, including fragments of Saints and their emblems; but the best are the grieving figures of St John and Mary the Mother of God, reset in their original position. The rood that once separated them has gone, but the glass between is sensitively arranged to suggest a cross. Set in the cross are shields depicting the Instruments of the Passion, held by the ghostly hands of long-since broken angels. Above are three bishops, one with a king's head. Other fragments below suggest what a remarkable chapel this must have been before the Anglican Reformation.

 

The furnishings are a simple, late 18th century affair, painted in a seemly manner in recent years. On either side of the east window are theatrical decorations, draped pillars that rise to the 15th century ceiling. They would seem curious in most medieval buildings, but in the 18th century they were common enough. The Victorians hated them, of course, and so few survive. The font is easily dismissed, but its shape, on the eve of the Reformation, already speaks of the rumblings on the continent that would flower as the Renaissance; a flowering to which the Tyrrels would have an access unusual in this county.

 

It was in 1743 that St Nicholas became a public chapel, and an outstation within Old Newton parish. There are no memorials; in fact, the Tyrrells are mostly remembered at Stowmarket, three miles away, where the Parish church contains some of Suffolk's best, including some intriguing 17th century survivals. But perhaps the most remarkable thing of all about Gipping is the sense of constant care, that there has always been a community here to look after it. It has always been a tiny one; even at the time of the 1851 census of religious observance, when churchgoing in England was at its height, the congregation here only numbered 20. The officiating minister was the headmaster of Needham Market Grammar School.

 

Gipping chapel will always be significant to me for another reason. Just as I finished visiting all the medieval churches of Suffolk in 2003, decent digital cameras became cheap enough for me to afford one - or, at least, not to put too big a dent in my overdraft - and so I went out and bought a Fuji S5000. This was, of course, too late for Suffolk. Instead, I went off to explore Norfolk, but by the summer of 2007, when I had got about 700 churches around Norfolk, I decided that it was time to start exploring Suffolk again. By now, I had an S9000, and there was simply no comparison with the dismal, blurred old photographs of the first Suffolk site entries. I took about eighty of the entries down, but I really meant to redo the lot, eventually.

 

Back in 2003, Tom Muckley had nagged me constantly about going to Gipping. Tom, an enthusiast of East Anglian churches living in Hampshire, was far better than me at seeing both the strengths and weaknesses of the Suffolk site. It was he, when my energy and enthusiasm were flagging in the spring of 2001, who had first contacted me with convincing threats of his own mortality, something along the lines of if you don't get on with this, I'm not going to be alive to see you finish it! As it turned out, Gipping was one of the very last Suffolk churches which I visited. And when Suffolk was complete, Tom, of course, was not satisfied. He bullied and cajoled me into finally agreeing on a great adventure - visiting every Anglican and Catholic church in Norfolk.

 

What with medieval ones, and Victorian ones, and modern ones, and ruins, and places where churches had once been, and even a sprinkling of non-conformist ones, we came up with a total of about a thousand Norfolk churches, with which Tom seemed satisfied. But coming back to Suffolk, I had the privilege of being able to decide exactly where I'd like to go back first. There's no great hurry this time. Inevitably, it was churches with medieval glass that enthused me, and I went around Suffolk with the satisfying task of putting right what I knew I had not done well before. But Tom noticed one great omission. When on earth was I going to get off my backside and revisit Gipping? The threats of mortality were brought to bear, and in reality Tom knew what he was talking about. Around the turn of the Millennium, he had been given six months to live, which, as he pointed out to me, concentrates the mind wonderfully. Here we were, almost ten years on, and Tom had the satisfaction of knowing that his threats were real, but that he was successfully reaping the harvest he was sowing.

 

I came back to Gipping in March 2009. I had plans to meet up with Tom in Norfolk a couple of weeks later, but on this bright early spring day I cycled out of Stowmarket up the Old Newton road, and then off into the countryside. I hadn't told him I was planning to pass this way. I found the beautiful church open, and took photographs of those wonderful windows in digital, at last, at last.

 

I hurried home. I don't usually unpack the photographs I have taken straight away, but I really wanted Tom to see these Gipping windows, and so I downloaded them off the camera and sent them that evening over to Hampshire. Well, he went into raptures. Tom's expertise in all areas of the medieval never failed to impress me, but he was always the most passionate about glass. He knew well how enthusiasm, when it is bolstered with love and knowledge, can be one of the most satisfying of emotions.

 

The following afternoon, he sent me a brief e-mail postponing the Norfolk visit, because he was being rushed into hospital to have abdominal pains investigated. And there it was that he died, two days later, on Tuesday the 24th of March 2009. The last words of his final e-mail to me, expressing disappointment that he wouldn't be making it, were Damn! Damn! Damn! I was glad that he had seen those photos. Coming back now in February 2017 with my new Nikon D5300 DSLR, of course, I was glad all over again.

BANGABANDHU SHEIKH MUJIBUR RAHMAN

The life of Bangabandhu Sheikh Mujibur Rahman is the saga of a great leader turning peoplepower into an armed struggle that liberated a nation and created the world’s ninth most populous state. The birth of the sovereign state of Bangladesh in December 1971, after a heroic war of nine months against the Pakistani colonial rule, was the triumph of his faith in the destiny of his people. Sheikh Mujib, endearingly called Bangabandhu or friend of Bangladesh, rose from the people, molded their hopes and aspirations into a dream and staked his life in the long battle for making it real. He was a true democrat, and he employed in his struggle for securing justice and fairplay for the Bengalees only democratic and constitutional weapons until the last moment. It is no accident of history that in an age of military coup d’etat and ‘strong men’, Sheikh Mujib attained power through elections and mass movement and that in an age of decline of democracy he firmly established democracy in one of the least developed countries of Asia.

Sheikh Mujib was born on 17 March 1920 in a middle class family at Tungipara in Gopalganj district. Standing 5 feet 11 inches, he was taller than the average Bengalee. Nothing pleased him more than being close to the masses, knowing their joys and sorrows and being part of their travails and triumphs. He spoke their soft language but in articulating their sentiments his voice was powerful and resonant. He had not been educated abroad, nor did he learn the art of hiding feelings behind sophistry; yet he was loved as much by the urban educated as the common masses of the villages. He inspired the intelligentsia and the working class alike. He did not, however, climb to leadership overnight.

Early Political Life: His political life began as an humble worker while he was still a student. He was fortunate to come in early contact with such towering personalities as Hussain Shaheed Suhrawardy and A K Fazlul Huq, both charismatic Chief Ministers of undivided Bengal. Adolescent Mujib grew up under the gathering gloom of stormy politics as the aging British raj in India was falling apart and the Second World War was violently rocking the continents. He witnessed the ravages of the war and the stark realities of the great famine of 1943 in which about five million people lost their lives. The tragic plight of the people under colonial rule turned young Mujib into a rebel.

This was also the time when he saw the legendary revolutionary Netaji Subhas Chandra Bose challenging the British raj. Also about this time he came to know the works of Bernard Shaw, Karl Marx, Rabindranath Tagore and rebel poet Kazi Nazrul Islam. Soon after the partition of India in 1947 it was felt that the creation of Pakistan with its two wings separated by a physical distance of about 1,200 miles was a geographical monstrosity. The economic, political, cultural and linguistic characters of the two wings were also different. Keeping the two wings together under the forced bonds of a single state structure in the name of religious nationalism would merely result in a rigid political control and economic exploitation of the eastern wing by the all-powerful western wing which controlled the country’s capital and its economic and military might.

Early Movement: In 1948 a movement was initiated to make Bengali one of the state languages of Pakistan. This can be termed the first stirrings of the movement for an independent Bangladesh. The demand for cultural freedom gradually led to the demand for national independence. During that language movement Sheikh Mujib was arrested and sent to jail. During the blood-drenched language movement in 1952 he was again arrested and this time he provided inspiring leadership of the movement from inside the jail.

In 1954 Sheikh Mujib was elected a member of the then East Pakistan Assembly. He joined A K Fazlul Huq’s United Front government as the youngest minister. The ruling clique of Pakistan soon dissolved this government and Shiekh Mujib was once again thrown into prison. In 1955 he was elected a member of the Pakistan Constituent Assembly and was again made a minister when the Awami League formed the provincial government in 1956. Soon after General Ayub Khan staged a military coup in Pakistan in 1958, Sheikh Mujib was arrested once again and a number of cases were instituted against him. He was released after 14 months in prison but was re-arrested in February 1962. In fact, he spent the best part of his youth behind the prison bars.

Supreme Test: March 7, 1971 was a day of supreme test in his life. Nearly two million freedom loving people assembled at the Ramna Race Course Maidan, later renamed Suhrawardy Uddyan, on that day to hear their leader’s command for the battle for liberation. The Pakistani military junta was also waiting to trap him and to shoot down the people on the plea of suppressing a revolt against the state. Sheikh Mujib spoke in a thundering voice but in a masterly well-calculated restrained language. His historic declaration in the meeting was: "Our struggle this time is for freedom. Our struggle this time is for independence." To deny the Pakistani military an excuse for a crackdown, he took care to put forward proposals for a solution of the crisis in a constitutional way and kept the door open for negotiations.

The crackdown, however, did come on March 25 when the junta arrested Sheikh Mujib for the last time and whisked him away to West Pakistan for confinement for the entire duration of the liberation war. In the name of suppressing a rebellion the Pakistani military let loose hell on the unarmed civilians throughout Bangladesh and perpetrated a genocide killing no less than three million men, women and children, raping women in hundreds of thousands and destroying property worth billions of taka. Before their ignominious defeat and surrender they, with the help of their local collaborators, killed a large number of intellectuals, university professors, writers, doctors, journalists, engineers and eminent persons of other professions. In pursuing a scorch-earth policy they virtually destroyed the whole of the country’s infrastructure. But they could not destroy the indomitable spirit of the freedom fighters nor could they silence the thundering voice of the leader. Tape recordings of Bangabandhu Sheikh Mujib’s 7th March speech kept on inspiring his followers throughout the war.

Return and Reconstruction: Forced by international pressure and the imperatives of its own domestic predicament, Pakistan was obliged to release Sheikh Mujib from its jail soon after the liberation of Bangladesh and on 10 January 1972 the great leader returned to his beloved land and his admiring nation.

But as he saw the plight of the country his heart bled and he knew that there would be no moment of rest for him. Almost the entire nation including about ten million people returning from their refuge in India had to be rehabilitated, the shattered economy needed to be put back on the rail, the infrastructure had to be rebuilt, millions had to be saved from starvation and law and order had to be restored. Simultaneously, a new constitution had to be framed, a new parliament had to be elected and democratic institutions had to be put in place. Any ordinary mortal would break down under the pressure of such formidable tasks that needed to be addressed on top priority basis. Although simple at heart, Sheikh Mujib was a man of cool nerves and of great strength of mind. Under his charismatic leadership the country soon began moving on to the road to progress and the people found their long-cherished hopes and aspirations being gradually realized.

Assassination: But at this critical juncture, his life was cut short by a group of anti-liberation reactionary forces who in a pre-dawn move on 15 August 1975 not only assassinated him but 23 of his family members and close associates. Even his 10 year old son Russel’s life was not spared by the assassins. The only survivors were his two daughters, Sheikh Hasina - now the country’s Prime Minister - and her younger sister Sheikh Rehana, who were then away on a visit to Germany. In killing the father of the Nation, the conspirators ended a most glorious chapter in the history of Bangladesh but they could not end the great leader’s finest legacy- the rejuvenated Bengali nation. In a fitting tribute to his revered memory, the present government has declared August 15 as the national mourning day. On this day every year the people would be paying homage to the memory of a man who became a legend in his won lifetime. Bangabandhu lives in the heart of his people. Bangladesh and Bangabandhu are one and inseparable. Bangladesh was Bangabandhu Sheikh Mujibur Rahman’s vision and he fought and died for it.

 

My practical experience, some of new leaders of BNP (retired amla) wants to be leader. They want to show something to Khaleda Zia in strike period. Want to be talk of the day as like Sadek Hossain Khoka. Khoka hold liquid tomato pack with him and blasted in due time while police caught him on the streets. Remember people? Shamsher Mobin Choudhury Beer Bikram Freedom fighter, I salute for his contribution, but I enjoyed his acting on strike period with police SI. He want to be arrested then news will be like this “Beer Bikram Shamsher Mobin Choudhury didn’t relief from the police tortured.

Good attitude but no need to do this simple acting for growing the attraction of Khaleda. Next time he will be foreign Minister if BNP comes to the power.

 

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St Nicholas chapel, Gipping, Suffolk

 

Remote and rural out in the middle of mid-Suffolk, Gipping takes its name from the little stream that rises here to become the River Gipping which, flowing through Ipswich, becomes the tidal River Orwell. When it joins the Stour and flows out to sea between Harwich and Felixstowe, it will be a mile wide.

 

St Nicholas is styled a chapel. This is because it is not a parish church, and never has been. The history of England’s medieval parish churches is complex enough, but suffice to say that they were built as Catholic parish churches before the Reformation, and translated directly into the new Church of England in the middle years of the 16th century. The imagery, style and iconography of St Nicholas will clearly demonstrate it to be pre-Reformation, but it was actually the private chapel of a Big House, Gipping Hall, home of the Tyrrells.

 

Gipping Hall once stood immediately to the east of the St Nicholas chapel, but it was demolished in the 1850s, and all that remains today is the wide pond, and a couple of outbuildings. You approach the tiny village along the narrow road to Old Newton, and then turn off along a farm track for about 100 metres. Not far from here, a spring rises, and the parish shares its name with the river that it makes. Two lovely farmhouses stand to the left of the track, but already your eyes and breath will be caught by the stunning building to their right.

 

It is like a finely-crafted jewel. Forget the glum little tower at the west end – this was an unfortunate addition of the 17th century, presumably by a Tyrrell of the time. The rest is a superb example of late Perpendicular architecture; the flint-becrusted walls soar to heaven, and great expanses of glass shimmer in the late afternoon light. Once, the windows were full of stained glass images of Saints, but they were all destroyed, probably by 17th century puritans. Not the iconoclast William Dowsing, who never came here; but he was vicious in his treatment of the Tyrrell chapel at Stowmarket, and the fact that he never came here suggests that he knew it had already been dealt with. At the time, it was still a private chapel (although he investigated these elsewhere) and the Tyrrells were still tainted by their recusancy, so it is a mystery.

 

Because the windows are so vast, there is a kind of greenhouse effect; from the outside, you can see right through the building, and within can be lighter than outside. I wandered around. The flintwork is superb; the buttresses are punctuated with the iconography of the Tyrrell family, some of which has still not been certainly decoded. Most notable is the Tyrrell knot, a three-bowed interlacing that looks like the kind of thing I used to make with my spirograph set when I was little. There is the interlocking heart of the Arundell family, into which the Tyrrells married, and the letters AMLA, almost certainly Ave Maria, Laetare, Alleluia! ('Hail Mary, rejoice, alleluia!') from the May anthem. Also on the north side is the extraordinary chaplain's quarters, like a 15th century house red brick grafted on. Above the door is written Pray for Sir Jamys Tirrell. Dame Anne his wyf.

 

The church is open, and it is so every day, although be aware that the south door is rather stiff. You step directly into the nave - there is no porch. If the exterior of the building speaks of late medieval glory, you will be delighted to find an interior that still retains much of its prayerbook atmosphere, from the time before the Oxford Movement resacramentalised the Church of England. The glory of the inside is the awesome east window, where surviving glass from other windows is collected. There is much to see, including fragments of Saints and their emblems; but the best are the grieving figures of St John and Mary the Mother of God, reset in their original position. The rood that once separated them has gone, but the glass between is sensitively arranged to suggest a cross. Set in the cross are shields depicting the Instruments of the Passion, held by the ghostly hands of long-since broken angels. Above are three bishops, one with a king's head. Other fragments below suggest what a remarkable chapel this must have been before the Anglican Reformation.

 

The furnishings are a simple, late 18th century affair, painted in a seemly manner in recent years. On either side of the east window are theatrical decorations, draped pillars that rise to the 15th century ceiling. They would seem curious in most medieval buildings, but in the 18th century they were common enough. The Victorians hated them, of course, and so few survive. The font is easily dismissed, but its shape, on the eve of the Reformation, already speaks of the rumblings on the continent that would flower as the Renaissance; a flowering to which the Tyrrels would have an access unusual in this county.

 

It was in 1743 that St Nicholas became a public chapel, and an outstation within Old Newton parish. There are no memorials; in fact, the Tyrrells are mostly remembered at Stowmarket, three miles away, where the Parish church contains some of Suffolk's best, including some intriguing 17th century survivals. But perhaps the most remarkable thing of all about Gipping is the sense of constant care, that there has always been a community here to look after it. It has always been a tiny one; even at the time of the 1851 census of religious observance, when churchgoing in England was at its height, the congregation here only numbered 20. The officiating minister was the headmaster of Needham Market Grammar School.

 

Gipping chapel will always be significant to me for another reason. Just as I finished visiting all the medieval churches of Suffolk in 2003, decent digital cameras became cheap enough for me to afford one - or, at least, not to put too big a dent in my overdraft - and so I went out and bought a Fuji S5000. This was, of course, too late for Suffolk. Instead, I went off to explore Norfolk, but by the summer of 2007, when I had got about 700 churches around Norfolk, I decided that it was time to start exploring Suffolk again. By now, I had an S9000, and there was simply no comparison with the dismal, blurred old photographs of the first Suffolk site entries. I took about eighty of the entries down, but I really meant to redo the lot, eventually.

 

Back in 2003, Tom Muckley had nagged me constantly about going to Gipping. Tom, an enthusiast of East Anglian churches living in Hampshire, was far better than me at seeing both the strengths and weaknesses of the Suffolk site. It was he, when my energy and enthusiasm were flagging in the spring of 2001, who had first contacted me with convincing threats of his own mortality, something along the lines of if you don't get on with this, I'm not going to be alive to see you finish it! As it turned out, Gipping was one of the very last Suffolk churches which I visited. And when Suffolk was complete, Tom, of course, was not satisfied. He bullied and cajoled me into finally agreeing on a great adventure - visiting every Anglican and Catholic church in Norfolk.

 

What with medieval ones, and Victorian ones, and modern ones, and ruins, and places where churches had once been, and even a sprinkling of non-conformist ones, we came up with a total of about a thousand Norfolk churches, with which Tom seemed satisfied. But coming back to Suffolk, I had the privilege of being able to decide exactly where I'd like to go back first. There's no great hurry this time. Inevitably, it was churches with medieval glass that enthused me, and I went around Suffolk with the satisfying task of putting right what I knew I had not done well before. But Tom noticed one great omission. When on earth was I going to get off my backside and revisit Gipping? The threats of mortality were brought to bear, and in reality Tom knew what he was talking about. Around the turn of the Millennium, he had been given six months to live, which, as he pointed out to me, concentrates the mind wonderfully. Here we were, almost ten years on, and Tom had the satisfaction of knowing that his threats were real, but that he was successfully reaping the harvest he was sowing.

 

I came back to Gipping in March 2009. I had plans to meet up with Tom in Norfolk a couple of weeks later, but on this bright early spring day I cycled out of Stowmarket up the Old Newton road, and then off into the countryside. I hadn't told him I was planning to pass this way. I found the beautiful church open, and took photographs of those wonderful windows in digital, at last, at last.

 

I hurried home. I don't usually unpack the photographs I have taken straight away, but I really wanted Tom to see these Gipping windows, and so I downloaded them off the camera and sent them that evening over to Hampshire. Well, he went into raptures. Tom's expertise in all areas of the medieval never failed to impress me, but he was always the most passionate about glass. He knew well how enthusiasm, when it is bolstered with love and knowledge, can be one of the most satisfying of emotions.

 

The following afternoon, he sent me a brief e-mail postponing the Norfolk visit, because he was being rushed into hospital to have abdominal pains investigated. And there it was that he died, two days later, on Tuesday the 24th of March 2009. The last words of his final e-mail to me, expressing disappointment that he wouldn't be making it, were Damn! Damn! Damn! I was glad that he had seen those photos. Coming back now in February 2017 with my new Nikon D5300 DSLR, of course, I was glad all over again.

In mild showers, ED WAP-4# 22295 gets the legendary New Delhi Chennai Grand Trunk Express bang on time at Amla Junction on Itarsi - Nagpur line of Central Railway.

 

Email: arzankotval2002@yahoo.com

BANGABANDHU SHEIKH MUJIBUR RAHMAN

The life of Bangabandhu Sheikh Mujibur Rahman is the saga of a great leader turning peoplepower into an armed struggle that liberated a nation and created the world’s ninth most populous state. The birth of the sovereign state of Bangladesh in December 1971, after a heroic war of nine months against the Pakistani colonial rule, was the triumph of his faith in the destiny of his people. Sheikh Mujib, endearingly called Bangabandhu or friend of Bangladesh, rose from the people, molded their hopes and aspirations into a dream and staked his life in the long battle for making it real. He was a true democrat, and he employed in his struggle for securing justice and fairplay for the Bengalees only democratic and constitutional weapons until the last moment. It is no accident of history that in an age of military coup d’etat and ‘strong men’, Sheikh Mujib attained power through elections and mass movement and that in an age of decline of democracy he firmly established democracy in one of the least developed countries of Asia.

Sheikh Mujib was born on 17 March 1920 in a middle class family at Tungipara in Gopalganj district. Standing 5 feet 11 inches, he was taller than the average Bengalee. Nothing pleased him more than being close to the masses, knowing their joys and sorrows and being part of their travails and triumphs. He spoke their soft language but in articulating their sentiments his voice was powerful and resonant. He had not been educated abroad, nor did he learn the art of hiding feelings behind sophistry; yet he was loved as much by the urban educated as the common masses of the villages. He inspired the intelligentsia and the working class alike. He did not, however, climb to leadership overnight.

Early Political Life: His political life began as an humble worker while he was still a student. He was fortunate to come in early contact with such towering personalities as Hussain Shaheed Suhrawardy and A K Fazlul Huq, both charismatic Chief Ministers of undivided Bengal. Adolescent Mujib grew up under the gathering gloom of stormy politics as the aging British raj in India was falling apart and the Second World War was violently rocking the continents. He witnessed the ravages of the war and the stark realities of the great famine of 1943 in which about five million people lost their lives. The tragic plight of the people under colonial rule turned young Mujib into a rebel.

This was also the time when he saw the legendary revolutionary Netaji Subhas Chandra Bose challenging the British raj. Also about this time he came to know the works of Bernard Shaw, Karl Marx, Rabindranath Tagore and rebel poet Kazi Nazrul Islam. Soon after the partition of India in 1947 it was felt that the creation of Pakistan with its two wings separated by a physical distance of about 1,200 miles was a geographical monstrosity. The economic, political, cultural and linguistic characters of the two wings were also different. Keeping the two wings together under the forced bonds of a single state structure in the name of religious nationalism would merely result in a rigid political control and economic exploitation of the eastern wing by the all-powerful western wing which controlled the country’s capital and its economic and military might.

Early Movement: In 1948 a movement was initiated to make Bengali one of the state languages of Pakistan. This can be termed the first stirrings of the movement for an independent Bangladesh. The demand for cultural freedom gradually led to the demand for national independence. During that language movement Sheikh Mujib was arrested and sent to jail. During the blood-drenched language movement in 1952 he was again arrested and this time he provided inspiring leadership of the movement from inside the jail.

In 1954 Sheikh Mujib was elected a member of the then East Pakistan Assembly. He joined A K Fazlul Huq’s United Front government as the youngest minister. The ruling clique of Pakistan soon dissolved this government and Shiekh Mujib was once again thrown into prison. In 1955 he was elected a member of the Pakistan Constituent Assembly and was again made a minister when the Awami League formed the provincial government in 1956. Soon after General Ayub Khan staged a military coup in Pakistan in 1958, Sheikh Mujib was arrested once again and a number of cases were instituted against him. He was released after 14 months in prison but was re-arrested in February 1962. In fact, he spent the best part of his youth behind the prison bars.

Supreme Test: March 7, 1971 was a day of supreme test in his life. Nearly two million freedom loving people assembled at the Ramna Race Course Maidan, later renamed Suhrawardy Uddyan, on that day to hear their leader’s command for the battle for liberation. The Pakistani military junta was also waiting to trap him and to shoot down the people on the plea of suppressing a revolt against the state. Sheikh Mujib spoke in a thundering voice but in a masterly well-calculated restrained language. His historic declaration in the meeting was: "Our struggle this time is for freedom. Our struggle this time is for independence." To deny the Pakistani military an excuse for a crackdown, he took care to put forward proposals for a solution of the crisis in a constitutional way and kept the door open for negotiations.

The crackdown, however, did come on March 25 when the junta arrested Sheikh Mujib for the last time and whisked him away to West Pakistan for confinement for the entire duration of the liberation war. In the name of suppressing a rebellion the Pakistani military let loose hell on the unarmed civilians throughout Bangladesh and perpetrated a genocide killing no less than three million men, women and children, raping women in hundreds of thousands and destroying property worth billions of taka. Before their ignominious defeat and surrender they, with the help of their local collaborators, killed a large number of intellectuals, university professors, writers, doctors, journalists, engineers and eminent persons of other professions. In pursuing a scorch-earth policy they virtually destroyed the whole of the country’s infrastructure. But they could not destroy the indomitable spirit of the freedom fighters nor could they silence the thundering voice of the leader. Tape recordings of Bangabandhu Sheikh Mujib’s 7th March speech kept on inspiring his followers throughout the war.

Return and Reconstruction: Forced by international pressure and the imperatives of its own domestic predicament, Pakistan was obliged to release Sheikh Mujib from its jail soon after the liberation of Bangladesh and on 10 January 1972 the great leader returned to his beloved land and his admiring nation.

But as he saw the plight of the country his heart bled and he knew that there would be no moment of rest for him. Almost the entire nation including about ten million people returning from their refuge in India had to be rehabilitated, the shattered economy needed to be put back on the rail, the infrastructure had to be rebuilt, millions had to be saved from starvation and law and order had to be restored. Simultaneously, a new constitution had to be framed, a new parliament had to be elected and democratic institutions had to be put in place. Any ordinary mortal would break down under the pressure of such formidable tasks that needed to be addressed on top priority basis. Although simple at heart, Sheikh Mujib was a man of cool nerves and of great strength of mind. Under his charismatic leadership the country soon began moving on to the road to progress and the people found their long-cherished hopes and aspirations being gradually realized.

Assassination: But at this critical juncture, his life was cut short by a group of anti-liberation reactionary forces who in a pre-dawn move on 15 August 1975 not only assassinated him but 23 of his family members and close associates. Even his 10 year old son Russel’s life was not spared by the assassins. The only survivors were his two daughters, Sheikh Hasina - now the country’s Prime Minister - and her younger sister Sheikh Rehana, who were then away on a visit to Germany. In killing the father of the Nation, the conspirators ended a most glorious chapter in the history of Bangladesh but they could not end the great leader’s finest legacy- the rejuvenated Bengali nation. In a fitting tribute to his revered memory, the present government has declared August 15 as the national mourning day. On this day every year the people would be paying homage to the memory of a man who became a legend in his won lifetime. Bangabandhu lives in the heart of his people. Bangladesh and Bangabandhu are one and inseparable. Bangladesh was Bangabandhu Sheikh Mujibur Rahman’s vision and he fought and died for it.

 

My practical experience, some of new leaders of BNP (retired amla) wants to be leader. They want to show something to Khaleda Zia in strike period. Want to be talk of the day as like Sadek Hossain Khoka. Khoka hold liquid tomato pack with him and blasted in due time while police caught him on the streets. Remember people? Shamsher Mobin Choudhury Beer Bikram Freedom fighter, I salute for his contribution, but I enjoyed his acting on strike period with police SI. He want to be arrested then news will be like this “Beer Bikram Shamsher Mobin Choudhury didn’t relief from the police tortured.

Good attitude but no need to do this simple acting for growing the attraction of Khaleda. Next time he will be foreign Minister if BNP comes to the power.

 

St Nicholas chapel, Gipping, Suffolk

 

Remote and rural out in the middle of mid-Suffolk, Gipping takes its name from the little stream that rises here to become the River Gipping which, flowing through Ipswich, becomes the tidal River Orwell. When it joins the Stour and flows out to sea between Harwich and Felixstowe, it will be a mile wide.

 

St Nicholas is styled a chapel. This is because it is not a parish church, and never has been. The history of England’s medieval parish churches is complex enough, but suffice to say that they were built as Catholic parish churches before the Reformation, and translated directly into the new Church of England in the middle years of the 16th century. The imagery, style and iconography of St Nicholas will clearly demonstrate it to be pre-Reformation, but it was actually the private chapel of a Big House, Gipping Hall, home of the Tyrrells.

 

Gipping Hall once stood immediately to the east of the St Nicholas chapel, but it was demolished in the 1850s, and all that remains today is the wide pond, and a couple of outbuildings. You approach the tiny village along the narrow road to Old Newton, and then turn off along a farm track for about 100 metres. Not far from here, a spring rises, and the parish shares its name with the river that it makes. Two lovely farmhouses stand to the left of the track, but already your eyes and breath will be caught by the stunning building to their right.

 

It is like a finely-crafted jewel. Forget the glum little tower at the west end – this was an unfortunate addition of the 17th century, presumably by a Tyrrell of the time. The rest is a superb example of late Perpendicular architecture; the flint-becrusted walls soar to heaven, and great expanses of glass shimmer in the late afternoon light. Once, the windows were full of stained glass images of Saints, but they were all destroyed, probably by 17th century puritans. Not the iconoclast William Dowsing, who never came here; but he was vicious in his treatment of the Tyrrell chapel at Stowmarket, and the fact that he never came here suggests that he knew it had already been dealt with. At the time, it was still a private chapel (although he investigated these elsewhere) and the Tyrrells were still tainted by their recusancy, so it is a mystery.

 

Because the windows are so vast, there is a kind of greenhouse effect; from the outside, you can see right through the building, and within can be lighter than outside. I wandered around. The flintwork is superb; the buttresses are punctuated with the iconography of the Tyrrell family, some of which has still not been certainly decoded. Most notable is the Tyrrell knot, a three-bowed interlacing that looks like the kind of thing I used to make with my spirograph set when I was little. There is the interlocking heart of the Arundell family, into which the Tyrrells married, and the letters AMLA, almost certainly Ave Maria, Laetare, Alleluia! ('Hail Mary, rejoice, alleluia!') from the May anthem. Also on the north side is the extraordinary chaplain's quarters, like a 15th century house red brick grafted on. Above the door is written Pray for Sir Jamys Tirrell. Dame Anne his wyf.

 

The church is open, and it is so every day, although be aware that the south door is rather stiff. You step directly into the nave - there is no porch. If the exterior of the building speaks of late medieval glory, you will be delighted to find an interior that still retains much of its prayerbook atmosphere, from the time before the Oxford Movement resacramentalised the Church of England. The glory of the inside is the awesome east window, where surviving glass from other windows is collected. There is much to see, including fragments of Saints and their emblems; but the best are the grieving figures of St John and Mary the Mother of God, reset in their original position. The rood that once separated them has gone, but the glass between is sensitively arranged to suggest a cross. Set in the cross are shields depicting the Instruments of the Passion, held by the ghostly hands of long-since broken angels. Above are three bishops, one with a king's head. Other fragments below suggest what a remarkable chapel this must have been before the Anglican Reformation.

 

The furnishings are a simple, late 18th century affair, painted in a seemly manner in recent years. On either side of the east window are theatrical decorations, draped pillars that rise to the 15th century ceiling. They would seem curious in most medieval buildings, but in the 18th century they were common enough. The Victorians hated them, of course, and so few survive. The font is easily dismissed, but its shape, on the eve of the Reformation, already speaks of the rumblings on the continent that would flower as the Renaissance; a flowering to which the Tyrrels would have an access unusual in this county.

 

It was in 1743 that St Nicholas became a public chapel, and an outstation within Old Newton parish. There are no memorials; in fact, the Tyrrells are mostly remembered at Stowmarket, three miles away, where the Parish church contains some of Suffolk's best, including some intriguing 17th century survivals. But perhaps the most remarkable thing of all about Gipping is the sense of constant care, that there has always been a community here to look after it. It has always been a tiny one; even at the time of the 1851 census of religious observance, when churchgoing in England was at its height, the congregation here only numbered 20. The officiating minister was the headmaster of Needham Market Grammar School.

 

Gipping chapel will always be significant to me for another reason. Just as I finished visiting all the medieval churches of Suffolk in 2003, decent digital cameras became cheap enough for me to afford one - or, at least, not to put too big a dent in my overdraft - and so I went out and bought a Fuji S5000. This was, of course, too late for Suffolk. Instead, I went off to explore Norfolk, but by the summer of 2007, when I had got about 700 churches around Norfolk, I decided that it was time to start exploring Suffolk again. By now, I had an S9000, and there was simply no comparison with the dismal, blurred old photographs of the first Suffolk site entries. I took about eighty of the entries down, but I really meant to redo the lot, eventually.

 

Back in 2003, Tom Muckley had nagged me constantly about going to Gipping. Tom, an enthusiast of East Anglian churches living in Hampshire, was far better than me at seeing both the strengths and weaknesses of the Suffolk site. It was he, when my energy and enthusiasm were flagging in the spring of 2001, who had first contacted me with convincing threats of his own mortality, something along the lines of if you don't get on with this, I'm not going to be alive to see you finish it! As it turned out, Gipping was one of the very last Suffolk churches which I visited. And when Suffolk was complete, Tom, of course, was not satisfied. He bullied and cajoled me into finally agreeing on a great adventure - visiting every Anglican and Catholic church in Norfolk.

 

What with medieval ones, and Victorian ones, and modern ones, and ruins, and places where churches had once been, and even a sprinkling of non-conformist ones, we came up with a total of about a thousand Norfolk churches, with which Tom seemed satisfied. But coming back to Suffolk, I had the privilege of being able to decide exactly where I'd like to go back first. There's no great hurry this time. Inevitably, it was churches with medieval glass that enthused me, and I went around Suffolk with the satisfying task of putting right what I knew I had not done well before. But Tom noticed one great omission. When on earth was I going to get off my backside and revisit Gipping? The threats of mortality were brought to bear, and in reality Tom knew what he was talking about. Around the turn of the Millennium, he had been given six months to live, which, as he pointed out to me, concentrates the mind wonderfully. Here we were, almost ten years on, and Tom had the satisfaction of knowing that his threats were real, but that he was successfully reaping the harvest he was sowing.

 

I came back to Gipping in March 2009. I had plans to meet up with Tom in Norfolk a couple of weeks later, but on this bright early spring day I cycled out of Stowmarket up the Old Newton road, and then off into the countryside. I hadn't told him I was planning to pass this way. I found the beautiful church open, and took photographs of those wonderful windows in digital, at last, at last.

 

I hurried home. I don't usually unpack the photographs I have taken straight away, but I really wanted Tom to see these Gipping windows, and so I downloaded them off the camera and sent them that evening over to Hampshire. Well, he went into raptures. Tom's expertise in all areas of the medieval never failed to impress me, but he was always the most passionate about glass. He knew well how enthusiasm, when it is bolstered with love and knowledge, can be one of the most satisfying of emotions.

 

The following afternoon, he sent me a brief e-mail postponing the Norfolk visit, because he was being rushed into hospital to have abdominal pains investigated. And there it was that he died, two days later, on Tuesday the 24th of March 2009. The last words of his final e-mail to me, expressing disappointment that he wouldn't be making it, were Damn! Damn! Damn! I was glad that he had seen those photos. Coming back now in February 2017 with my new Nikon D5300 DSLR, of course, I was glad all over again.

Men’s U-17 national camp in Mexico

13 March 2019 - Ciudad Mexico, DF, MEX

Canada Soccer

 

FRONT ROW:

Ralph Priso-Mbongue, Matthew Catavolo, McKail Brathwaite, Sean Rea, Julian Altobelli, Damiano Pecile, Eleias Himaras, Benjamin Collins, Marc Kouadio, Tomas Giraldo, Damian Iamarino, James Dunning, Kamron Habibullah, Kobe Franklin, Nathan Demian

 

BACK ROW:

Kim Blake, Jan Lang, Tom Lucas, Jérémie Omeonga Nkoy, Rohan Goulbourne, David Amla, Maxime Bourgeois, Jayden Nelson, Luciano Lombardi, Eric Tenllado, Andrew Olivieri, Mike Vitulano, Shane Lammie, Jacen Russell-Rowe, Simon Colyn, Keesean Ferdinand, Gianfranco Facchineri, Yannick Girard, Mélanie Fiala

14009 CWA-DEE Patalkot Express chuggs towards Amla Junction with a fantastic looking SPJ WDM-3D # 11279 in charge, this train keeps on getting Samastipur shed diesels!

BANGABANDHU SHEIKH MUJIBUR RAHMAN

The life of Bangabandhu Sheikh Mujibur Rahman is the saga of a great leader turning peoplepower into an armed struggle that liberated a nation and created the world’s ninth most populous state. The birth of the sovereign state of Bangladesh in December 1971, after a heroic war of nine months against the Pakistani colonial rule, was the triumph of his faith in the destiny of his people. Sheikh Mujib, endearingly called Bangabandhu or friend of Bangladesh, rose from the people, molded their hopes and aspirations into a dream and staked his life in the long battle for making it real. He was a true democrat, and he employed in his struggle for securing justice and fairplay for the Bengalees only democratic and constitutional weapons until the last moment. It is no accident of history that in an age of military coup d’etat and ‘strong men’, Sheikh Mujib attained power through elections and mass movement and that in an age of decline of democracy he firmly established democracy in one of the least developed countries of Asia.

Sheikh Mujib was born on 17 March 1920 in a middle class family at Tungipara in Gopalganj district. Standing 5 feet 11 inches, he was taller than the average Bengalee. Nothing pleased him more than being close to the masses, knowing their joys and sorrows and being part of their travails and triumphs. He spoke their soft language but in articulating their sentiments his voice was powerful and resonant. He had not been educated abroad, nor did he learn the art of hiding feelings behind sophistry; yet he was loved as much by the urban educated as the common masses of the villages. He inspired the intelligentsia and the working class alike. He did not, however, climb to leadership overnight.

Early Political Life: His political life began as an humble worker while he was still a student. He was fortunate to come in early contact with such towering personalities as Hussain Shaheed Suhrawardy and A K Fazlul Huq, both charismatic Chief Ministers of undivided Bengal. Adolescent Mujib grew up under the gathering gloom of stormy politics as the aging British raj in India was falling apart and the Second World War was violently rocking the continents. He witnessed the ravages of the war and the stark realities of the great famine of 1943 in which about five million people lost their lives. The tragic plight of the people under colonial rule turned young Mujib into a rebel.

This was also the time when he saw the legendary revolutionary Netaji Subhas Chandra Bose challenging the British raj. Also about this time he came to know the works of Bernard Shaw, Karl Marx, Rabindranath Tagore and rebel poet Kazi Nazrul Islam. Soon after the partition of India in 1947 it was felt that the creation of Pakistan with its two wings separated by a physical distance of about 1,200 miles was a geographical monstrosity. The economic, political, cultural and linguistic characters of the two wings were also different. Keeping the two wings together under the forced bonds of a single state structure in the name of religious nationalism would merely result in a rigid political control and economic exploitation of the eastern wing by the all-powerful western wing which controlled the country’s capital and its economic and military might.

Early Movement: In 1948 a movement was initiated to make Bengali one of the state languages of Pakistan. This can be termed the first stirrings of the movement for an independent Bangladesh. The demand for cultural freedom gradually led to the demand for national independence. During that language movement Sheikh Mujib was arrested and sent to jail. During the blood-drenched language movement in 1952 he was again arrested and this time he provided inspiring leadership of the movement from inside the jail.

In 1954 Sheikh Mujib was elected a member of the then East Pakistan Assembly. He joined A K Fazlul Huq’s United Front government as the youngest minister. The ruling clique of Pakistan soon dissolved this government and Shiekh Mujib was once again thrown into prison. In 1955 he was elected a member of the Pakistan Constituent Assembly and was again made a minister when the Awami League formed the provincial government in 1956. Soon after General Ayub Khan staged a military coup in Pakistan in 1958, Sheikh Mujib was arrested once again and a number of cases were instituted against him. He was released after 14 months in prison but was re-arrested in February 1962. In fact, he spent the best part of his youth behind the prison bars.

Supreme Test: March 7, 1971 was a day of supreme test in his life. Nearly two million freedom loving people assembled at the Ramna Race Course Maidan, later renamed Suhrawardy Uddyan, on that day to hear their leader’s command for the battle for liberation. The Pakistani military junta was also waiting to trap him and to shoot down the people on the plea of suppressing a revolt against the state. Sheikh Mujib spoke in a thundering voice but in a masterly well-calculated restrained language. His historic declaration in the meeting was: "Our struggle this time is for freedom. Our struggle this time is for independence." To deny the Pakistani military an excuse for a crackdown, he took care to put forward proposals for a solution of the crisis in a constitutional way and kept the door open for negotiations.

The crackdown, however, did come on March 25 when the junta arrested Sheikh Mujib for the last time and whisked him away to West Pakistan for confinement for the entire duration of the liberation war. In the name of suppressing a rebellion the Pakistani military let loose hell on the unarmed civilians throughout Bangladesh and perpetrated a genocide killing no less than three million men, women and children, raping women in hundreds of thousands and destroying property worth billions of taka. Before their ignominious defeat and surrender they, with the help of their local collaborators, killed a large number of intellectuals, university professors, writers, doctors, journalists, engineers and eminent persons of other professions. In pursuing a scorch-earth policy they virtually destroyed the whole of the country’s infrastructure. But they could not destroy the indomitable spirit of the freedom fighters nor could they silence the thundering voice of the leader. Tape recordings of Bangabandhu Sheikh Mujib’s 7th March speech kept on inspiring his followers throughout the war.

Return and Reconstruction: Forced by international pressure and the imperatives of its own domestic predicament, Pakistan was obliged to release Sheikh Mujib from its jail soon after the liberation of Bangladesh and on 10 January 1972 the great leader returned to his beloved land and his admiring nation.

But as he saw the plight of the country his heart bled and he knew that there would be no moment of rest for him. Almost the entire nation including about ten million people returning from their refuge in India had to be rehabilitated, the shattered economy needed to be put back on the rail, the infrastructure had to be rebuilt, millions had to be saved from starvation and law and order had to be restored. Simultaneously, a new constitution had to be framed, a new parliament had to be elected and democratic institutions had to be put in place. Any ordinary mortal would break down under the pressure of such formidable tasks that needed to be addressed on top priority basis. Although simple at heart, Sheikh Mujib was a man of cool nerves and of great strength of mind. Under his charismatic leadership the country soon began moving on to the road to progress and the people found their long-cherished hopes and aspirations being gradually realized.

Assassination: But at this critical juncture, his life was cut short by a group of anti-liberation reactionary forces who in a pre-dawn move on 15 August 1975 not only assassinated him but 23 of his family members and close associates. Even his 10 year old son Russel’s life was not spared by the assassins. The only survivors were his two daughters, Sheikh Hasina - now the country’s Prime Minister - and her younger sister Sheikh Rehana, who were then away on a visit to Germany. In killing the father of the Nation, the conspirators ended a most glorious chapter in the history of Bangladesh but they could not end the great leader’s finest legacy- the rejuvenated Bengali nation. In a fitting tribute to his revered memory, the present government has declared August 15 as the national mourning day. On this day every year the people would be paying homage to the memory of a man who became a legend in his won lifetime. Bangabandhu lives in the heart of his people. Bangladesh and Bangabandhu are one and inseparable. Bangladesh was Bangabandhu Sheikh Mujibur Rahman’s vision and he fought and died for it.

 

My practical experience, some of new leaders of BNP (retired amla) wants to be leader. They want to show something to Khaleda Zia in strike period. Want to be talk of the day as like Sadek Hossain Khoka. Khoka hold liquid tomato pack with him and blasted in due time while police caught him on the streets. Remember people? Shamsher Mobin Choudhury Beer Bikram Freedom fighter, I salute for his contribution, but I enjoyed his acting on strike period with police SI. He want to be arrested then news will be like this “Beer Bikram Shamsher Mobin Choudhury didn’t relief from the police tortured.

Good attitude but no need to do this simple acting for growing the attraction of Khaleda. Next time he will be foreign Minister if BNP comes to the power.

 

BANGABANDHU SHEIKH MUJIBUR RAHMAN

The life of Bangabandhu Sheikh Mujibur Rahman is the saga of a great leader turning peoplepower into an armed struggle that liberated a nation and created the world’s ninth most populous state. The birth of the sovereign state of Bangladesh in December 1971, after a heroic war of nine months against the Pakistani colonial rule, was the triumph of his faith in the destiny of his people. Sheikh Mujib, endearingly called Bangabandhu or friend of Bangladesh, rose from the people, molded their hopes and aspirations into a dream and staked his life in the long battle for making it real. He was a true democrat, and he employed in his struggle for securing justice and fairplay for the Bengalees only democratic and constitutional weapons until the last moment. It is no accident of history that in an age of military coup d’etat and ‘strong men’, Sheikh Mujib attained power through elections and mass movement and that in an age of decline of democracy he firmly established democracy in one of the least developed countries of Asia.

Sheikh Mujib was born on 17 March 1920 in a middle class family at Tungipara in Gopalganj district. Standing 5 feet 11 inches, he was taller than the average Bengalee. Nothing pleased him more than being close to the masses, knowing their joys and sorrows and being part of their travails and triumphs. He spoke their soft language but in articulating their sentiments his voice was powerful and resonant. He had not been educated abroad, nor did he learn the art of hiding feelings behind sophistry; yet he was loved as much by the urban educated as the common masses of the villages. He inspired the intelligentsia and the working class alike. He did not, however, climb to leadership overnight.

Early Political Life: His political life began as an humble worker while he was still a student. He was fortunate to come in early contact with such towering personalities as Hussain Shaheed Suhrawardy and A K Fazlul Huq, both charismatic Chief Ministers of undivided Bengal. Adolescent Mujib grew up under the gathering gloom of stormy politics as the aging British raj in India was falling apart and the Second World War was violently rocking the continents. He witnessed the ravages of the war and the stark realities of the great famine of 1943 in which about five million people lost their lives. The tragic plight of the people under colonial rule turned young Mujib into a rebel.

This was also the time when he saw the legendary revolutionary Netaji Subhas Chandra Bose challenging the British raj. Also about this time he came to know the works of Bernard Shaw, Karl Marx, Rabindranath Tagore and rebel poet Kazi Nazrul Islam. Soon after the partition of India in 1947 it was felt that the creation of Pakistan with its two wings separated by a physical distance of about 1,200 miles was a geographical monstrosity. The economic, political, cultural and linguistic characters of the two wings were also different. Keeping the two wings together under the forced bonds of a single state structure in the name of religious nationalism would merely result in a rigid political control and economic exploitation of the eastern wing by the all-powerful western wing which controlled the country’s capital and its economic and military might.

Early Movement: In 1948 a movement was initiated to make Bengali one of the state languages of Pakistan. This can be termed the first stirrings of the movement for an independent Bangladesh. The demand for cultural freedom gradually led to the demand for national independence. During that language movement Sheikh Mujib was arrested and sent to jail. During the blood-drenched language movement in 1952 he was again arrested and this time he provided inspiring leadership of the movement from inside the jail.

In 1954 Sheikh Mujib was elected a member of the then East Pakistan Assembly. He joined A K Fazlul Huq’s United Front government as the youngest minister. The ruling clique of Pakistan soon dissolved this government and Shiekh Mujib was once again thrown into prison. In 1955 he was elected a member of the Pakistan Constituent Assembly and was again made a minister when the Awami League formed the provincial government in 1956. Soon after General Ayub Khan staged a military coup in Pakistan in 1958, Sheikh Mujib was arrested once again and a number of cases were instituted against him. He was released after 14 months in prison but was re-arrested in February 1962. In fact, he spent the best part of his youth behind the prison bars.

Supreme Test: March 7, 1971 was a day of supreme test in his life. Nearly two million freedom loving people assembled at the Ramna Race Course Maidan, later renamed Suhrawardy Uddyan, on that day to hear their leader’s command for the battle for liberation. The Pakistani military junta was also waiting to trap him and to shoot down the people on the plea of suppressing a revolt against the state. Sheikh Mujib spoke in a thundering voice but in a masterly well-calculated restrained language. His historic declaration in the meeting was: "Our struggle this time is for freedom. Our struggle this time is for independence." To deny the Pakistani military an excuse for a crackdown, he took care to put forward proposals for a solution of the crisis in a constitutional way and kept the door open for negotiations.

The crackdown, however, did come on March 25 when the junta arrested Sheikh Mujib for the last time and whisked him away to West Pakistan for confinement for the entire duration of the liberation war. In the name of suppressing a rebellion the Pakistani military let loose hell on the unarmed civilians throughout Bangladesh and perpetrated a genocide killing no less than three million men, women and children, raping women in hundreds of thousands and destroying property worth billions of taka. Before their ignominious defeat and surrender they, with the help of their local collaborators, killed a large number of intellectuals, university professors, writers, doctors, journalists, engineers and eminent persons of other professions. In pursuing a scorch-earth policy they virtually destroyed the whole of the country’s infrastructure. But they could not destroy the indomitable spirit of the freedom fighters nor could they silence the thundering voice of the leader. Tape recordings of Bangabandhu Sheikh Mujib’s 7th March speech kept on inspiring his followers throughout the war.

Return and Reconstruction: Forced by international pressure and the imperatives of its own domestic predicament, Pakistan was obliged to release Sheikh Mujib from its jail soon after the liberation of Bangladesh and on 10 January 1972 the great leader returned to his beloved land and his admiring nation.

But as he saw the plight of the country his heart bled and he knew that there would be no moment of rest for him. Almost the entire nation including about ten million people returning from their refuge in India had to be rehabilitated, the shattered economy needed to be put back on the rail, the infrastructure had to be rebuilt, millions had to be saved from starvation and law and order had to be restored. Simultaneously, a new constitution had to be framed, a new parliament had to be elected and democratic institutions had to be put in place. Any ordinary mortal would break down under the pressure of such formidable tasks that needed to be addressed on top priority basis. Although simple at heart, Sheikh Mujib was a man of cool nerves and of great strength of mind. Under his charismatic leadership the country soon began moving on to the road to progress and the people found their long-cherished hopes and aspirations being gradually realized.

Assassination: But at this critical juncture, his life was cut short by a group of anti-liberation reactionary forces who in a pre-dawn move on 15 August 1975 not only assassinated him but 23 of his family members and close associates. Even his 10 year old son Russel’s life was not spared by the assassins. The only survivors were his two daughters, Sheikh Hasina - now the country’s Prime Minister - and her younger sister Sheikh Rehana, who were then away on a visit to Germany. In killing the father of the Nation, the conspirators ended a most glorious chapter in the history of Bangladesh but they could not end the great leader’s finest legacy- the rejuvenated Bengali nation. In a fitting tribute to his revered memory, the present government has declared August 15 as the national mourning day. On this day every year the people would be paying homage to the memory of a man who became a legend in his won lifetime. Bangabandhu lives in the heart of his people. Bangladesh and Bangabandhu are one and inseparable. Bangladesh was Bangabandhu Sheikh Mujibur Rahman’s vision and he fought and died for it.

 

My practical experience, some of new leaders of BNP (retired amla) wants to be leader. They want to show something to Khaleda Zia in strike period. Want to be talk of the day as like Sadek Hossain Khoka. Khoka hold liquid tomato pack with him and blasted in due time while police caught him on the streets. Remember people? Shamsher Mobin Choudhury Beer Bikram Freedom fighter, I salute for his contribution, but I enjoyed his acting on strike period with police SI. He want to be arrested then news will be like this “Beer Bikram Shamsher Mobin Choudhury didn’t relief from the police tortured.

Good attitude but no need to do this simple acting for growing the attraction of Khaleda. Next time he will be foreign Minister if BNP comes to the power.

 

BANGABANDHU SHEIKH MUJIBUR RAHMAN

The life of Bangabandhu Sheikh Mujibur Rahman is the saga of a great leader turning peoplepower into an armed struggle that liberated a nation and created the world’s ninth most populous state. The birth of the sovereign state of Bangladesh in December 1971, after a heroic war of nine months against the Pakistani colonial rule, was the triumph of his faith in the destiny of his people. Sheikh Mujib, endearingly called Bangabandhu or friend of Bangladesh, rose from the people, molded their hopes and aspirations into a dream and staked his life in the long battle for making it real. He was a true democrat, and he employed in his struggle for securing justice and fairplay for the Bengalees only democratic and constitutional weapons until the last moment. It is no accident of history that in an age of military coup d’etat and ‘strong men’, Sheikh Mujib attained power through elections and mass movement and that in an age of decline of democracy he firmly established democracy in one of the least developed countries of Asia.

Sheikh Mujib was born on 17 March 1920 in a middle class family at Tungipara in Gopalganj district. Standing 5 feet 11 inches, he was taller than the average Bengalee. Nothing pleased him more than being close to the masses, knowing their joys and sorrows and being part of their travails and triumphs. He spoke their soft language but in articulating their sentiments his voice was powerful and resonant. He had not been educated abroad, nor did he learn the art of hiding feelings behind sophistry; yet he was loved as much by the urban educated as the common masses of the villages. He inspired the intelligentsia and the working class alike. He did not, however, climb to leadership overnight.

Early Political Life: His political life began as an humble worker while he was still a student. He was fortunate to come in early contact with such towering personalities as Hussain Shaheed Suhrawardy and A K Fazlul Huq, both charismatic Chief Ministers of undivided Bengal. Adolescent Mujib grew up under the gathering gloom of stormy politics as the aging British raj in India was falling apart and the Second World War was violently rocking the continents. He witnessed the ravages of the war and the stark realities of the great famine of 1943 in which about five million people lost their lives. The tragic plight of the people under colonial rule turned young Mujib into a rebel.

This was also the time when he saw the legendary revolutionary Netaji Subhas Chandra Bose challenging the British raj. Also about this time he came to know the works of Bernard Shaw, Karl Marx, Rabindranath Tagore and rebel poet Kazi Nazrul Islam. Soon after the partition of India in 1947 it was felt that the creation of Pakistan with its two wings separated by a physical distance of about 1,200 miles was a geographical monstrosity. The economic, political, cultural and linguistic characters of the two wings were also different. Keeping the two wings together under the forced bonds of a single state structure in the name of religious nationalism would merely result in a rigid political control and economic exploitation of the eastern wing by the all-powerful western wing which controlled the country’s capital and its economic and military might.

Early Movement: In 1948 a movement was initiated to make Bengali one of the state languages of Pakistan. This can be termed the first stirrings of the movement for an independent Bangladesh. The demand for cultural freedom gradually led to the demand for national independence. During that language movement Sheikh Mujib was arrested and sent to jail. During the blood-drenched language movement in 1952 he was again arrested and this time he provided inspiring leadership of the movement from inside the jail.

In 1954 Sheikh Mujib was elected a member of the then East Pakistan Assembly. He joined A K Fazlul Huq’s United Front government as the youngest minister. The ruling clique of Pakistan soon dissolved this government and Shiekh Mujib was once again thrown into prison. In 1955 he was elected a member of the Pakistan Constituent Assembly and was again made a minister when the Awami League formed the provincial government in 1956. Soon after General Ayub Khan staged a military coup in Pakistan in 1958, Sheikh Mujib was arrested once again and a number of cases were instituted against him. He was released after 14 months in prison but was re-arrested in February 1962. In fact, he spent the best part of his youth behind the prison bars.

Supreme Test: March 7, 1971 was a day of supreme test in his life. Nearly two million freedom loving people assembled at the Ramna Race Course Maidan, later renamed Suhrawardy Uddyan, on that day to hear their leader’s command for the battle for liberation. The Pakistani military junta was also waiting to trap him and to shoot down the people on the plea of suppressing a revolt against the state. Sheikh Mujib spoke in a thundering voice but in a masterly well-calculated restrained language. His historic declaration in the meeting was: "Our struggle this time is for freedom. Our struggle this time is for independence." To deny the Pakistani military an excuse for a crackdown, he took care to put forward proposals for a solution of the crisis in a constitutional way and kept the door open for negotiations.

The crackdown, however, did come on March 25 when the junta arrested Sheikh Mujib for the last time and whisked him away to West Pakistan for confinement for the entire duration of the liberation war. In the name of suppressing a rebellion the Pakistani military let loose hell on the unarmed civilians throughout Bangladesh and perpetrated a genocide killing no less than three million men, women and children, raping women in hundreds of thousands and destroying property worth billions of taka. Before their ignominious defeat and surrender they, with the help of their local collaborators, killed a large number of intellectuals, university professors, writers, doctors, journalists, engineers and eminent persons of other professions. In pursuing a scorch-earth policy they virtually destroyed the whole of the country’s infrastructure. But they could not destroy the indomitable spirit of the freedom fighters nor could they silence the thundering voice of the leader. Tape recordings of Bangabandhu Sheikh Mujib’s 7th March speech kept on inspiring his followers throughout the war.

Return and Reconstruction: Forced by international pressure and the imperatives of its own domestic predicament, Pakistan was obliged to release Sheikh Mujib from its jail soon after the liberation of Bangladesh and on 10 January 1972 the great leader returned to his beloved land and his admiring nation.

But as he saw the plight of the country his heart bled and he knew that there would be no moment of rest for him. Almost the entire nation including about ten million people returning from their refuge in India had to be rehabilitated, the shattered economy needed to be put back on the rail, the infrastructure had to be rebuilt, millions had to be saved from starvation and law and order had to be restored. Simultaneously, a new constitution had to be framed, a new parliament had to be elected and democratic institutions had to be put in place. Any ordinary mortal would break down under the pressure of such formidable tasks that needed to be addressed on top priority basis. Although simple at heart, Sheikh Mujib was a man of cool nerves and of great strength of mind. Under his charismatic leadership the country soon began moving on to the road to progress and the people found their long-cherished hopes and aspirations being gradually realized.

Assassination: But at this critical juncture, his life was cut short by a group of anti-liberation reactionary forces who in a pre-dawn move on 15 August 1975 not only assassinated him but 23 of his family members and close associates. Even his 10 year old son Russel’s life was not spared by the assassins. The only survivors were his two daughters, Sheikh Hasina - now the country’s Prime Minister - and her younger sister Sheikh Rehana, who were then away on a visit to Germany. In killing the father of the Nation, the conspirators ended a most glorious chapter in the history of Bangladesh but they could not end the great leader’s finest legacy- the rejuvenated Bengali nation. In a fitting tribute to his revered memory, the present government has declared August 15 as the national mourning day. On this day every year the people would be paying homage to the memory of a man who became a legend in his won lifetime. Bangabandhu lives in the heart of his people. Bangladesh and Bangabandhu are one and inseparable. Bangladesh was Bangabandhu Sheikh Mujibur Rahman’s vision and he fought and died for it.

 

My practical experience, some of new leaders of BNP (retired amla) wants to be leader. They want to show something to Khaleda Zia in strike period. Want to be talk of the day as like Sadek Hossain Khoka. Khoka hold liquid tomato pack with him and blasted in due time while police caught him on the streets. Remember people? Shamsher Mobin Choudhury Beer Bikram Freedom fighter, I salute for his contribution, but I enjoyed his acting on strike period with police SI. He want to be arrested then news will be like this “Beer Bikram Shamsher Mobin Choudhury didn’t relief from the police tortured.

Good attitude but no need to do this simple acting for growing the attraction of Khaleda. Next time he will be foreign Minister if BNP comes to the power.

 

BANGABANDHU SHEIKH MUJIBUR RAHMAN

The life of Bangabandhu Sheikh Mujibur Rahman is the saga of a great leader turning peoplepower into an armed struggle that liberated a nation and created the world’s ninth most populous state. The birth of the sovereign state of Bangladesh in December 1971, after a heroic war of nine months against the Pakistani colonial rule, was the triumph of his faith in the destiny of his people. Sheikh Mujib, endearingly called Bangabandhu or friend of Bangladesh, rose from the people, molded their hopes and aspirations into a dream and staked his life in the long battle for making it real. He was a true democrat, and he employed in his struggle for securing justice and fairplay for the Bengalees only democratic and constitutional weapons until the last moment. It is no accident of history that in an age of military coup d’etat and ‘strong men’, Sheikh Mujib attained power through elections and mass movement and that in an age of decline of democracy he firmly established democracy in one of the least developed countries of Asia.

Sheikh Mujib was born on 17 March 1920 in a middle class family at Tungipara in Gopalganj district. Standing 5 feet 11 inches, he was taller than the average Bengalee. Nothing pleased him more than being close to the masses, knowing their joys and sorrows and being part of their travails and triumphs. He spoke their soft language but in articulating their sentiments his voice was powerful and resonant. He had not been educated abroad, nor did he learn the art of hiding feelings behind sophistry; yet he was loved as much by the urban educated as the common masses of the villages. He inspired the intelligentsia and the working class alike. He did not, however, climb to leadership overnight.

Early Political Life: His political life began as an humble worker while he was still a student. He was fortunate to come in early contact with such towering personalities as Hussain Shaheed Suhrawardy and A K Fazlul Huq, both charismatic Chief Ministers of undivided Bengal. Adolescent Mujib grew up under the gathering gloom of stormy politics as the aging British raj in India was falling apart and the Second World War was violently rocking the continents. He witnessed the ravages of the war and the stark realities of the great famine of 1943 in which about five million people lost their lives. The tragic plight of the people under colonial rule turned young Mujib into a rebel.

This was also the time when he saw the legendary revolutionary Netaji Subhas Chandra Bose challenging the British raj. Also about this time he came to know the works of Bernard Shaw, Karl Marx, Rabindranath Tagore and rebel poet Kazi Nazrul Islam. Soon after the partition of India in 1947 it was felt that the creation of Pakistan with its two wings separated by a physical distance of about 1,200 miles was a geographical monstrosity. The economic, political, cultural and linguistic characters of the two wings were also different. Keeping the two wings together under the forced bonds of a single state structure in the name of religious nationalism would merely result in a rigid political control and economic exploitation of the eastern wing by the all-powerful western wing which controlled the country’s capital and its economic and military might.

Early Movement: In 1948 a movement was initiated to make Bengali one of the state languages of Pakistan. This can be termed the first stirrings of the movement for an independent Bangladesh. The demand for cultural freedom gradually led to the demand for national independence. During that language movement Sheikh Mujib was arrested and sent to jail. During the blood-drenched language movement in 1952 he was again arrested and this time he provided inspiring leadership of the movement from inside the jail.

In 1954 Sheikh Mujib was elected a member of the then East Pakistan Assembly. He joined A K Fazlul Huq’s United Front government as the youngest minister. The ruling clique of Pakistan soon dissolved this government and Shiekh Mujib was once again thrown into prison. In 1955 he was elected a member of the Pakistan Constituent Assembly and was again made a minister when the Awami League formed the provincial government in 1956. Soon after General Ayub Khan staged a military coup in Pakistan in 1958, Sheikh Mujib was arrested once again and a number of cases were instituted against him. He was released after 14 months in prison but was re-arrested in February 1962. In fact, he spent the best part of his youth behind the prison bars.

Supreme Test: March 7, 1971 was a day of supreme test in his life. Nearly two million freedom loving people assembled at the Ramna Race Course Maidan, later renamed Suhrawardy Uddyan, on that day to hear their leader’s command for the battle for liberation. The Pakistani military junta was also waiting to trap him and to shoot down the people on the plea of suppressing a revolt against the state. Sheikh Mujib spoke in a thundering voice but in a masterly well-calculated restrained language. His historic declaration in the meeting was: "Our struggle this time is for freedom. Our struggle this time is for independence." To deny the Pakistani military an excuse for a crackdown, he took care to put forward proposals for a solution of the crisis in a constitutional way and kept the door open for negotiations.

The crackdown, however, did come on March 25 when the junta arrested Sheikh Mujib for the last time and whisked him away to West Pakistan for confinement for the entire duration of the liberation war. In the name of suppressing a rebellion the Pakistani military let loose hell on the unarmed civilians throughout Bangladesh and perpetrated a genocide killing no less than three million men, women and children, raping women in hundreds of thousands and destroying property worth billions of taka. Before their ignominious defeat and surrender they, with the help of their local collaborators, killed a large number of intellectuals, university professors, writers, doctors, journalists, engineers and eminent persons of other professions. In pursuing a scorch-earth policy they virtually destroyed the whole of the country’s infrastructure. But they could not destroy the indomitable spirit of the freedom fighters nor could they silence the thundering voice of the leader. Tape recordings of Bangabandhu Sheikh Mujib’s 7th March speech kept on inspiring his followers throughout the war.

Return and Reconstruction: Forced by international pressure and the imperatives of its own domestic predicament, Pakistan was obliged to release Sheikh Mujib from its jail soon after the liberation of Bangladesh and on 10 January 1972 the great leader returned to his beloved land and his admiring nation.

But as he saw the plight of the country his heart bled and he knew that there would be no moment of rest for him. Almost the entire nation including about ten million people returning from their refuge in India had to be rehabilitated, the shattered economy needed to be put back on the rail, the infrastructure had to be rebuilt, millions had to be saved from starvation and law and order had to be restored. Simultaneously, a new constitution had to be framed, a new parliament had to be elected and democratic institutions had to be put in place. Any ordinary mortal would break down under the pressure of such formidable tasks that needed to be addressed on top priority basis. Although simple at heart, Sheikh Mujib was a man of cool nerves and of great strength of mind. Under his charismatic leadership the country soon began moving on to the road to progress and the people found their long-cherished hopes and aspirations being gradually realized.

Assassination: But at this critical juncture, his life was cut short by a group of anti-liberation reactionary forces who in a pre-dawn move on 15 August 1975 not only assassinated him but 23 of his family members and close associates. Even his 10 year old son Russel’s life was not spared by the assassins. The only survivors were his two daughters, Sheikh Hasina - now the country’s Prime Minister - and her younger sister Sheikh Rehana, who were then away on a visit to Germany. In killing the father of the Nation, the conspirators ended a most glorious chapter in the history of Bangladesh but they could not end the great leader’s finest legacy- the rejuvenated Bengali nation. In a fitting tribute to his revered memory, the present government has declared August 15 as the national mourning day. On this day every year the people would be paying homage to the memory of a man who became a legend in his won lifetime. Bangabandhu lives in the heart of his people. Bangladesh and Bangabandhu are one and inseparable. Bangladesh was Bangabandhu Sheikh Mujibur Rahman’s vision and he fought and died for it.

 

My practical experience, some of new leaders of BNP (retired amla) wants to be leader. They want to show something to Khaleda Zia in strike period. Want to be talk of the day as like Sadek Hossain Khoka. Khoka hold liquid tomato pack with him and blasted in due time while police caught him on the streets. Remember people? Shamsher Mobin Choudhury Beer Bikram Freedom fighter, I salute for his contribution, but I enjoyed his acting on strike period with police SI. He want to be arrested then news will be like this “Beer Bikram Shamsher Mobin Choudhury didn’t relief from the police tortured.

Good attitude but no need to do this simple acting for growing the attraction of Khaleda. Next time he will be foreign Minister if BNP comes to the power.

 

Meenakshi Amman Temple

 

This women selling Amla's, soothes her neck after carrying the basket on her head for long time.

 

© Saravanaraj

BANGABANDHU SHEIKH MUJIBUR RAHMAN

The life of Bangabandhu Sheikh Mujibur Rahman is the saga of a great leader turning peoplepower into an armed struggle that liberated a nation and created the world’s ninth most populous state. The birth of the sovereign state of Bangladesh in December 1971, after a heroic war of nine months against the Pakistani colonial rule, was the triumph of his faith in the destiny of his people. Sheikh Mujib, endearingly called Bangabandhu or friend of Bangladesh, rose from the people, molded their hopes and aspirations into a dream and staked his life in the long battle for making it real. He was a true democrat, and he employed in his struggle for securing justice and fairplay for the Bengalees only democratic and constitutional weapons until the last moment. It is no accident of history that in an age of military coup d’etat and ‘strong men’, Sheikh Mujib attained power through elections and mass movement and that in an age of decline of democracy he firmly established democracy in one of the least developed countries of Asia.

Sheikh Mujib was born on 17 March 1920 in a middle class family at Tungipara in Gopalganj district. Standing 5 feet 11 inches, he was taller than the average Bengalee. Nothing pleased him more than being close to the masses, knowing their joys and sorrows and being part of their travails and triumphs. He spoke their soft language but in articulating their sentiments his voice was powerful and resonant. He had not been educated abroad, nor did he learn the art of hiding feelings behind sophistry; yet he was loved as much by the urban educated as the common masses of the villages. He inspired the intelligentsia and the working class alike. He did not, however, climb to leadership overnight.

Early Political Life: His political life began as an humble worker while he was still a student. He was fortunate to come in early contact with such towering personalities as Hussain Shaheed Suhrawardy and A K Fazlul Huq, both charismatic Chief Ministers of undivided Bengal. Adolescent Mujib grew up under the gathering gloom of stormy politics as the aging British raj in India was falling apart and the Second World War was violently rocking the continents. He witnessed the ravages of the war and the stark realities of the great famine of 1943 in which about five million people lost their lives. The tragic plight of the people under colonial rule turned young Mujib into a rebel.

This was also the time when he saw the legendary revolutionary Netaji Subhas Chandra Bose challenging the British raj. Also about this time he came to know the works of Bernard Shaw, Karl Marx, Rabindranath Tagore and rebel poet Kazi Nazrul Islam. Soon after the partition of India in 1947 it was felt that the creation of Pakistan with its two wings separated by a physical distance of about 1,200 miles was a geographical monstrosity. The economic, political, cultural and linguistic characters of the two wings were also different. Keeping the two wings together under the forced bonds of a single state structure in the name of religious nationalism would merely result in a rigid political control and economic exploitation of the eastern wing by the all-powerful western wing which controlled the country’s capital and its economic and military might.

Early Movement: In 1948 a movement was initiated to make Bengali one of the state languages of Pakistan. This can be termed the first stirrings of the movement for an independent Bangladesh. The demand for cultural freedom gradually led to the demand for national independence. During that language movement Sheikh Mujib was arrested and sent to jail. During the blood-drenched language movement in 1952 he was again arrested and this time he provided inspiring leadership of the movement from inside the jail.

In 1954 Sheikh Mujib was elected a member of the then East Pakistan Assembly. He joined A K Fazlul Huq’s United Front government as the youngest minister. The ruling clique of Pakistan soon dissolved this government and Shiekh Mujib was once again thrown into prison. In 1955 he was elected a member of the Pakistan Constituent Assembly and was again made a minister when the Awami League formed the provincial government in 1956. Soon after General Ayub Khan staged a military coup in Pakistan in 1958, Sheikh Mujib was arrested once again and a number of cases were instituted against him. He was released after 14 months in prison but was re-arrested in February 1962. In fact, he spent the best part of his youth behind the prison bars.

Supreme Test: March 7, 1971 was a day of supreme test in his life. Nearly two million freedom loving people assembled at the Ramna Race Course Maidan, later renamed Suhrawardy Uddyan, on that day to hear their leader’s command for the battle for liberation. The Pakistani military junta was also waiting to trap him and to shoot down the people on the plea of suppressing a revolt against the state. Sheikh Mujib spoke in a thundering voice but in a masterly well-calculated restrained language. His historic declaration in the meeting was: "Our struggle this time is for freedom. Our struggle this time is for independence." To deny the Pakistani military an excuse for a crackdown, he took care to put forward proposals for a solution of the crisis in a constitutional way and kept the door open for negotiations.

The crackdown, however, did come on March 25 when the junta arrested Sheikh Mujib for the last time and whisked him away to West Pakistan for confinement for the entire duration of the liberation war. In the name of suppressing a rebellion the Pakistani military let loose hell on the unarmed civilians throughout Bangladesh and perpetrated a genocide killing no less than three million men, women and children, raping women in hundreds of thousands and destroying property worth billions of taka. Before their ignominious defeat and surrender they, with the help of their local collaborators, killed a large number of intellectuals, university professors, writers, doctors, journalists, engineers and eminent persons of other professions. In pursuing a scorch-earth policy they virtually destroyed the whole of the country’s infrastructure. But they could not destroy the indomitable spirit of the freedom fighters nor could they silence the thundering voice of the leader. Tape recordings of Bangabandhu Sheikh Mujib’s 7th March speech kept on inspiring his followers throughout the war.

Return and Reconstruction: Forced by international pressure and the imperatives of its own domestic predicament, Pakistan was obliged to release Sheikh Mujib from its jail soon after the liberation of Bangladesh and on 10 January 1972 the great leader returned to his beloved land and his admiring nation.

But as he saw the plight of the country his heart bled and he knew that there would be no moment of rest for him. Almost the entire nation including about ten million people returning from their refuge in India had to be rehabilitated, the shattered economy needed to be put back on the rail, the infrastructure had to be rebuilt, millions had to be saved from starvation and law and order had to be restored. Simultaneously, a new constitution had to be framed, a new parliament had to be elected and democratic institutions had to be put in place. Any ordinary mortal would break down under the pressure of such formidable tasks that needed to be addressed on top priority basis. Although simple at heart, Sheikh Mujib was a man of cool nerves and of great strength of mind. Under his charismatic leadership the country soon began moving on to the road to progress and the people found their long-cherished hopes and aspirations being gradually realized.

Assassination: But at this critical juncture, his life was cut short by a group of anti-liberation reactionary forces who in a pre-dawn move on 15 August 1975 not only assassinated him but 23 of his family members and close associates. Even his 10 year old son Russel’s life was not spared by the assassins. The only survivors were his two daughters, Sheikh Hasina - now the country’s Prime Minister - and her younger sister Sheikh Rehana, who were then away on a visit to Germany. In killing the father of the Nation, the conspirators ended a most glorious chapter in the history of Bangladesh but they could not end the great leader’s finest legacy- the rejuvenated Bengali nation. In a fitting tribute to his revered memory, the present government has declared August 15 as the national mourning day. On this day every year the people would be paying homage to the memory of a man who became a legend in his won lifetime. Bangabandhu lives in the heart of his people. Bangladesh and Bangabandhu are one and inseparable. Bangladesh was Bangabandhu Sheikh Mujibur Rahman’s vision and he fought and died for it.

 

My practical experience, some of new leaders of BNP (retired amla) wants to be leader. They want to show something to Khaleda Zia in strike period. Want to be talk of the day as like Sadek Hossain Khoka. Khoka hold liquid tomato pack with him and blasted in due time while police caught him on the streets. Remember people? Shamsher Mobin Choudhury Beer Bikram Freedom fighter, I salute for his contribution, but I enjoyed his acting on strike period with police SI. He want to be arrested then news will be like this “Beer Bikram Shamsher Mobin Choudhury didn’t relief from the police tortured.

Good attitude but no need to do this simple acting for growing the attraction of Khaleda. Next time he will be foreign Minister if BNP comes to the power.

 

BANGABANDHU SHEIKH MUJIBUR RAHMAN

The life of Bangabandhu Sheikh Mujibur Rahman is the saga of a great leader turning peoplepower into an armed struggle that liberated a nation and created the world’s ninth most populous state. The birth of the sovereign state of Bangladesh in December 1971, after a heroic war of nine months against the Pakistani colonial rule, was the triumph of his faith in the destiny of his people. Sheikh Mujib, endearingly called Bangabandhu or friend of Bangladesh, rose from the people, molded their hopes and aspirations into a dream and staked his life in the long battle for making it real. He was a true democrat, and he employed in his struggle for securing justice and fairplay for the Bengalees only democratic and constitutional weapons until the last moment. It is no accident of history that in an age of military coup d’etat and ‘strong men’, Sheikh Mujib attained power through elections and mass movement and that in an age of decline of democracy he firmly established democracy in one of the least developed countries of Asia.

Sheikh Mujib was born on 17 March 1920 in a middle class family at Tungipara in Gopalganj district. Standing 5 feet 11 inches, he was taller than the average Bengalee. Nothing pleased him more than being close to the masses, knowing their joys and sorrows and being part of their travails and triumphs. He spoke their soft language but in articulating their sentiments his voice was powerful and resonant. He had not been educated abroad, nor did he learn the art of hiding feelings behind sophistry; yet he was loved as much by the urban educated as the common masses of the villages. He inspired the intelligentsia and the working class alike. He did not, however, climb to leadership overnight.

Early Political Life: His political life began as an humble worker while he was still a student. He was fortunate to come in early contact with such towering personalities as Hussain Shaheed Suhrawardy and A K Fazlul Huq, both charismatic Chief Ministers of undivided Bengal. Adolescent Mujib grew up under the gathering gloom of stormy politics as the aging British raj in India was falling apart and the Second World War was violently rocking the continents. He witnessed the ravages of the war and the stark realities of the great famine of 1943 in which about five million people lost their lives. The tragic plight of the people under colonial rule turned young Mujib into a rebel.

This was also the time when he saw the legendary revolutionary Netaji Subhas Chandra Bose challenging the British raj. Also about this time he came to know the works of Bernard Shaw, Karl Marx, Rabindranath Tagore and rebel poet Kazi Nazrul Islam. Soon after the partition of India in 1947 it was felt that the creation of Pakistan with its two wings separated by a physical distance of about 1,200 miles was a geographical monstrosity. The economic, political, cultural and linguistic characters of the two wings were also different. Keeping the two wings together under the forced bonds of a single state structure in the name of religious nationalism would merely result in a rigid political control and economic exploitation of the eastern wing by the all-powerful western wing which controlled the country’s capital and its economic and military might.

Early Movement: In 1948 a movement was initiated to make Bengali one of the state languages of Pakistan. This can be termed the first stirrings of the movement for an independent Bangladesh. The demand for cultural freedom gradually led to the demand for national independence. During that language movement Sheikh Mujib was arrested and sent to jail. During the blood-drenched language movement in 1952 he was again arrested and this time he provided inspiring leadership of the movement from inside the jail.

In 1954 Sheikh Mujib was elected a member of the then East Pakistan Assembly. He joined A K Fazlul Huq’s United Front government as the youngest minister. The ruling clique of Pakistan soon dissolved this government and Shiekh Mujib was once again thrown into prison. In 1955 he was elected a member of the Pakistan Constituent Assembly and was again made a minister when the Awami League formed the provincial government in 1956. Soon after General Ayub Khan staged a military coup in Pakistan in 1958, Sheikh Mujib was arrested once again and a number of cases were instituted against him. He was released after 14 months in prison but was re-arrested in February 1962. In fact, he spent the best part of his youth behind the prison bars.

Supreme Test: March 7, 1971 was a day of supreme test in his life. Nearly two million freedom loving people assembled at the Ramna Race Course Maidan, later renamed Suhrawardy Uddyan, on that day to hear their leader’s command for the battle for liberation. The Pakistani military junta was also waiting to trap him and to shoot down the people on the plea of suppressing a revolt against the state. Sheikh Mujib spoke in a thundering voice but in a masterly well-calculated restrained language. His historic declaration in the meeting was: "Our struggle this time is for freedom. Our struggle this time is for independence." To deny the Pakistani military an excuse for a crackdown, he took care to put forward proposals for a solution of the crisis in a constitutional way and kept the door open for negotiations.

The crackdown, however, did come on March 25 when the junta arrested Sheikh Mujib for the last time and whisked him away to West Pakistan for confinement for the entire duration of the liberation war. In the name of suppressing a rebellion the Pakistani military let loose hell on the unarmed civilians throughout Bangladesh and perpetrated a genocide killing no less than three million men, women and children, raping women in hundreds of thousands and destroying property worth billions of taka. Before their ignominious defeat and surrender they, with the help of their local collaborators, killed a large number of intellectuals, university professors, writers, doctors, journalists, engineers and eminent persons of other professions. In pursuing a scorch-earth policy they virtually destroyed the whole of the country’s infrastructure. But they could not destroy the indomitable spirit of the freedom fighters nor could they silence the thundering voice of the leader. Tape recordings of Bangabandhu Sheikh Mujib’s 7th March speech kept on inspiring his followers throughout the war.

Return and Reconstruction: Forced by international pressure and the imperatives of its own domestic predicament, Pakistan was obliged to release Sheikh Mujib from its jail soon after the liberation of Bangladesh and on 10 January 1972 the great leader returned to his beloved land and his admiring nation.

But as he saw the plight of the country his heart bled and he knew that there would be no moment of rest for him. Almost the entire nation including about ten million people returning from their refuge in India had to be rehabilitated, the shattered economy needed to be put back on the rail, the infrastructure had to be rebuilt, millions had to be saved from starvation and law and order had to be restored. Simultaneously, a new constitution had to be framed, a new parliament had to be elected and democratic institutions had to be put in place. Any ordinary mortal would break down under the pressure of such formidable tasks that needed to be addressed on top priority basis. Although simple at heart, Sheikh Mujib was a man of cool nerves and of great strength of mind. Under his charismatic leadership the country soon began moving on to the road to progress and the people found their long-cherished hopes and aspirations being gradually realized.

Assassination: But at this critical juncture, his life was cut short by a group of anti-liberation reactionary forces who in a pre-dawn move on 15 August 1975 not only assassinated him but 23 of his family members and close associates. Even his 10 year old son Russel’s life was not spared by the assassins. The only survivors were his two daughters, Sheikh Hasina - now the country’s Prime Minister - and her younger sister Sheikh Rehana, who were then away on a visit to Germany. In killing the father of the Nation, the conspirators ended a most glorious chapter in the history of Bangladesh but they could not end the great leader’s finest legacy- the rejuvenated Bengali nation. In a fitting tribute to his revered memory, the present government has declared August 15 as the national mourning day. On this day every year the people would be paying homage to the memory of a man who became a legend in his won lifetime. Bangabandhu lives in the heart of his people. Bangladesh and Bangabandhu are one and inseparable. Bangladesh was Bangabandhu Sheikh Mujibur Rahman’s vision and he fought and died for it.

 

My practical experience, some of new leaders of BNP (retired amla) wants to be leader. They want to show something to Khaleda Zia in strike period. Want to be talk of the day as like Sadek Hossain Khoka. Khoka hold liquid tomato pack with him and blasted in due time while police caught him on the streets. Remember people? Shamsher Mobin Choudhury Beer Bikram Freedom fighter, I salute for his contribution, but I enjoyed his acting on strike period with police SI. He want to be arrested then news will be like this “Beer Bikram Shamsher Mobin Choudhury didn’t relief from the police tortured.

Good attitude but no need to do this simple acting for growing the attraction of Khaleda. Next time he will be foreign Minister if BNP comes to the power.

 

BANGABANDHU SHEIKH MUJIBUR RAHMAN

The life of Bangabandhu Sheikh Mujibur Rahman is the saga of a great leader turning peoplepower into an armed struggle that liberated a nation and created the world’s ninth most populous state. The birth of the sovereign state of Bangladesh in December 1971, after a heroic war of nine months against the Pakistani colonial rule, was the triumph of his faith in the destiny of his people. Sheikh Mujib, endearingly called Bangabandhu or friend of Bangladesh, rose from the people, molded their hopes and aspirations into a dream and staked his life in the long battle for making it real. He was a true democrat, and he employed in his struggle for securing justice and fairplay for the Bengalees only democratic and constitutional weapons until the last moment. It is no accident of history that in an age of military coup d’etat and ‘strong men’, Sheikh Mujib attained power through elections and mass movement and that in an age of decline of democracy he firmly established democracy in one of the least developed countries of Asia.

Sheikh Mujib was born on 17 March 1920 in a middle class family at Tungipara in Gopalganj district. Standing 5 feet 11 inches, he was taller than the average Bengalee. Nothing pleased him more than being close to the masses, knowing their joys and sorrows and being part of their travails and triumphs. He spoke their soft language but in articulating their sentiments his voice was powerful and resonant. He had not been educated abroad, nor did he learn the art of hiding feelings behind sophistry; yet he was loved as much by the urban educated as the common masses of the villages. He inspired the intelligentsia and the working class alike. He did not, however, climb to leadership overnight.

Early Political Life: His political life began as an humble worker while he was still a student. He was fortunate to come in early contact with such towering personalities as Hussain Shaheed Suhrawardy and A K Fazlul Huq, both charismatic Chief Ministers of undivided Bengal. Adolescent Mujib grew up under the gathering gloom of stormy politics as the aging British raj in India was falling apart and the Second World War was violently rocking the continents. He witnessed the ravages of the war and the stark realities of the great famine of 1943 in which about five million people lost their lives. The tragic plight of the people under colonial rule turned young Mujib into a rebel.

This was also the time when he saw the legendary revolutionary Netaji Subhas Chandra Bose challenging the British raj. Also about this time he came to know the works of Bernard Shaw, Karl Marx, Rabindranath Tagore and rebel poet Kazi Nazrul Islam. Soon after the partition of India in 1947 it was felt that the creation of Pakistan with its two wings separated by a physical distance of about 1,200 miles was a geographical monstrosity. The economic, political, cultural and linguistic characters of the two wings were also different. Keeping the two wings together under the forced bonds of a single state structure in the name of religious nationalism would merely result in a rigid political control and economic exploitation of the eastern wing by the all-powerful western wing which controlled the country’s capital and its economic and military might.

Early Movement: In 1948 a movement was initiated to make Bengali one of the state languages of Pakistan. This can be termed the first stirrings of the movement for an independent Bangladesh. The demand for cultural freedom gradually led to the demand for national independence. During that language movement Sheikh Mujib was arrested and sent to jail. During the blood-drenched language movement in 1952 he was again arrested and this time he provided inspiring leadership of the movement from inside the jail.

In 1954 Sheikh Mujib was elected a member of the then East Pakistan Assembly. He joined A K Fazlul Huq’s United Front government as the youngest minister. The ruling clique of Pakistan soon dissolved this government and Shiekh Mujib was once again thrown into prison. In 1955 he was elected a member of the Pakistan Constituent Assembly and was again made a minister when the Awami League formed the provincial government in 1956. Soon after General Ayub Khan staged a military coup in Pakistan in 1958, Sheikh Mujib was arrested once again and a number of cases were instituted against him. He was released after 14 months in prison but was re-arrested in February 1962. In fact, he spent the best part of his youth behind the prison bars.

Supreme Test: March 7, 1971 was a day of supreme test in his life. Nearly two million freedom loving people assembled at the Ramna Race Course Maidan, later renamed Suhrawardy Uddyan, on that day to hear their leader’s command for the battle for liberation. The Pakistani military junta was also waiting to trap him and to shoot down the people on the plea of suppressing a revolt against the state. Sheikh Mujib spoke in a thundering voice but in a masterly well-calculated restrained language. His historic declaration in the meeting was: "Our struggle this time is for freedom. Our struggle this time is for independence." To deny the Pakistani military an excuse for a crackdown, he took care to put forward proposals for a solution of the crisis in a constitutional way and kept the door open for negotiations.

The crackdown, however, did come on March 25 when the junta arrested Sheikh Mujib for the last time and whisked him away to West Pakistan for confinement for the entire duration of the liberation war. In the name of suppressing a rebellion the Pakistani military let loose hell on the unarmed civilians throughout Bangladesh and perpetrated a genocide killing no less than three million men, women and children, raping women in hundreds of thousands and destroying property worth billions of taka. Before their ignominious defeat and surrender they, with the help of their local collaborators, killed a large number of intellectuals, university professors, writers, doctors, journalists, engineers and eminent persons of other professions. In pursuing a scorch-earth policy they virtually destroyed the whole of the country’s infrastructure. But they could not destroy the indomitable spirit of the freedom fighters nor could they silence the thundering voice of the leader. Tape recordings of Bangabandhu Sheikh Mujib’s 7th March speech kept on inspiring his followers throughout the war.

Return and Reconstruction: Forced by international pressure and the imperatives of its own domestic predicament, Pakistan was obliged to release Sheikh Mujib from its jail soon after the liberation of Bangladesh and on 10 January 1972 the great leader returned to his beloved land and his admiring nation.

But as he saw the plight of the country his heart bled and he knew that there would be no moment of rest for him. Almost the entire nation including about ten million people returning from their refuge in India had to be rehabilitated, the shattered economy needed to be put back on the rail, the infrastructure had to be rebuilt, millions had to be saved from starvation and law and order had to be restored. Simultaneously, a new constitution had to be framed, a new parliament had to be elected and democratic institutions had to be put in place. Any ordinary mortal would break down under the pressure of such formidable tasks that needed to be addressed on top priority basis. Although simple at heart, Sheikh Mujib was a man of cool nerves and of great strength of mind. Under his charismatic leadership the country soon began moving on to the road to progress and the people found their long-cherished hopes and aspirations being gradually realized.

Assassination: But at this critical juncture, his life was cut short by a group of anti-liberation reactionary forces who in a pre-dawn move on 15 August 1975 not only assassinated him but 23 of his family members and close associates. Even his 10 year old son Russel’s life was not spared by the assassins. The only survivors were his two daughters, Sheikh Hasina - now the country’s Prime Minister - and her younger sister Sheikh Rehana, who were then away on a visit to Germany. In killing the father of the Nation, the conspirators ended a most glorious chapter in the history of Bangladesh but they could not end the great leader’s finest legacy- the rejuvenated Bengali nation. In a fitting tribute to his revered memory, the present government has declared August 15 as the national mourning day. On this day every year the people would be paying homage to the memory of a man who became a legend in his won lifetime. Bangabandhu lives in the heart of his people. Bangladesh and Bangabandhu are one and inseparable. Bangladesh was Bangabandhu Sheikh Mujibur Rahman’s vision and he fought and died for it.

 

My practical experience, some of new leaders of BNP (retired amla) wants to be leader. They want to show something to Khaleda Zia in strike period. Want to be talk of the day as like Sadek Hossain Khoka. Khoka hold liquid tomato pack with him and blasted in due time while police caught him on the streets. Remember people? Shamsher Mobin Choudhury Beer Bikram Freedom fighter, I salute for his contribution, but I enjoyed his acting on strike period with police SI. He want to be arrested then news will be like this “Beer Bikram Shamsher Mobin Choudhury didn’t relief from the police tortured.

Good attitude but no need to do this simple acting for growing the attraction of Khaleda. Next time he will be foreign Minister if BNP comes to the power.

 

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Aquesta és la casa on va néixer el voivoda Vlad III Dracula, L'Empalador. Tot i que va néixer a Transilvania, en realitat fou Princep de Valaquia (la part sud de l'actual Romania), i senyor de Fagaras i Amlas (aquests sí que eren feus transilvans).

 

Sighisoara (Schäßburg en alemany) és una de les ciutats més boniques i antigues de Transilvania i Romania. Ho referma el fet que és patrimoni mundial de la UNESCO.

 

ca.wikipedia.org/wiki/Sighi%c5%9foara

 

ca.wikipedia.org/wiki/Vlad_%c5%a2epe%c5%9f

 

---------------------------------

 

In this house was born in 1431 the voivode of Vallachia, Vlad III Dracula, son of Vlad II Dracul. He was known as Ţepeş or Impaler, by his favourite method of execution.

 

Sighisoara (Schäßburg in german) is one of the most beautiful and medieval looking cities in Transylvania or Romania.

 

en.wikipedia.org/wiki/Sighi%c5%9foara

 

en.wikipedia.org/wiki/Vlad_III_the_Impaler

BANGABANDHU SHEIKH MUJIBUR RAHMAN

The life of Bangabandhu Sheikh Mujibur Rahman is the saga of a great leader turning peoplepower into an armed struggle that liberated a nation and created the world’s ninth most populous state. The birth of the sovereign state of Bangladesh in December 1971, after a heroic war of nine months against the Pakistani colonial rule, was the triumph of his faith in the destiny of his people. Sheikh Mujib, endearingly called Bangabandhu or friend of Bangladesh, rose from the people, molded their hopes and aspirations into a dream and staked his life in the long battle for making it real. He was a true democrat, and he employed in his struggle for securing justice and fairplay for the Bengalees only democratic and constitutional weapons until the last moment. It is no accident of history that in an age of military coup d’etat and ‘strong men’, Sheikh Mujib attained power through elections and mass movement and that in an age of decline of democracy he firmly established democracy in one of the least developed countries of Asia.

Sheikh Mujib was born on 17 March 1920 in a middle class family at Tungipara in Gopalganj district. Standing 5 feet 11 inches, he was taller than the average Bengalee. Nothing pleased him more than being close to the masses, knowing their joys and sorrows and being part of their travails and triumphs. He spoke their soft language but in articulating their sentiments his voice was powerful and resonant. He had not been educated abroad, nor did he learn the art of hiding feelings behind sophistry; yet he was loved as much by the urban educated as the common masses of the villages. He inspired the intelligentsia and the working class alike. He did not, however, climb to leadership overnight.

Early Political Life: His political life began as an humble worker while he was still a student. He was fortunate to come in early contact with such towering personalities as Hussain Shaheed Suhrawardy and A K Fazlul Huq, both charismatic Chief Ministers of undivided Bengal. Adolescent Mujib grew up under the gathering gloom of stormy politics as the aging British raj in India was falling apart and the Second World War was violently rocking the continents. He witnessed the ravages of the war and the stark realities of the great famine of 1943 in which about five million people lost their lives. The tragic plight of the people under colonial rule turned young Mujib into a rebel.

This was also the time when he saw the legendary revolutionary Netaji Subhas Chandra Bose challenging the British raj. Also about this time he came to know the works of Bernard Shaw, Karl Marx, Rabindranath Tagore and rebel poet Kazi Nazrul Islam. Soon after the partition of India in 1947 it was felt that the creation of Pakistan with its two wings separated by a physical distance of about 1,200 miles was a geographical monstrosity. The economic, political, cultural and linguistic characters of the two wings were also different. Keeping the two wings together under the forced bonds of a single state structure in the name of religious nationalism would merely result in a rigid political control and economic exploitation of the eastern wing by the all-powerful western wing which controlled the country’s capital and its economic and military might.

Early Movement: In 1948 a movement was initiated to make Bengali one of the state languages of Pakistan. This can be termed the first stirrings of the movement for an independent Bangladesh. The demand for cultural freedom gradually led to the demand for national independence. During that language movement Sheikh Mujib was arrested and sent to jail. During the blood-drenched language movement in 1952 he was again arrested and this time he provided inspiring leadership of the movement from inside the jail.

In 1954 Sheikh Mujib was elected a member of the then East Pakistan Assembly. He joined A K Fazlul Huq’s United Front government as the youngest minister. The ruling clique of Pakistan soon dissolved this government and Shiekh Mujib was once again thrown into prison. In 1955 he was elected a member of the Pakistan Constituent Assembly and was again made a minister when the Awami League formed the provincial government in 1956. Soon after General Ayub Khan staged a military coup in Pakistan in 1958, Sheikh Mujib was arrested once again and a number of cases were instituted against him. He was released after 14 months in prison but was re-arrested in February 1962. In fact, he spent the best part of his youth behind the prison bars.

Supreme Test: March 7, 1971 was a day of supreme test in his life. Nearly two million freedom loving people assembled at the Ramna Race Course Maidan, later renamed Suhrawardy Uddyan, on that day to hear their leader’s command for the battle for liberation. The Pakistani military junta was also waiting to trap him and to shoot down the people on the plea of suppressing a revolt against the state. Sheikh Mujib spoke in a thundering voice but in a masterly well-calculated restrained language. His historic declaration in the meeting was: "Our struggle this time is for freedom. Our struggle this time is for independence." To deny the Pakistani military an excuse for a crackdown, he took care to put forward proposals for a solution of the crisis in a constitutional way and kept the door open for negotiations.

The crackdown, however, did come on March 25 when the junta arrested Sheikh Mujib for the last time and whisked him away to West Pakistan for confinement for the entire duration of the liberation war. In the name of suppressing a rebellion the Pakistani military let loose hell on the unarmed civilians throughout Bangladesh and perpetrated a genocide killing no less than three million men, women and children, raping women in hundreds of thousands and destroying property worth billions of taka. Before their ignominious defeat and surrender they, with the help of their local collaborators, killed a large number of intellectuals, university professors, writers, doctors, journalists, engineers and eminent persons of other professions. In pursuing a scorch-earth policy they virtually destroyed the whole of the country’s infrastructure. But they could not destroy the indomitable spirit of the freedom fighters nor could they silence the thundering voice of the leader. Tape recordings of Bangabandhu Sheikh Mujib’s 7th March speech kept on inspiring his followers throughout the war.

Return and Reconstruction: Forced by international pressure and the imperatives of its own domestic predicament, Pakistan was obliged to release Sheikh Mujib from its jail soon after the liberation of Bangladesh and on 10 January 1972 the great leader returned to his beloved land and his admiring nation.

But as he saw the plight of the country his heart bled and he knew that there would be no moment of rest for him. Almost the entire nation including about ten million people returning from their refuge in India had to be rehabilitated, the shattered economy needed to be put back on the rail, the infrastructure had to be rebuilt, millions had to be saved from starvation and law and order had to be restored. Simultaneously, a new constitution had to be framed, a new parliament had to be elected and democratic institutions had to be put in place. Any ordinary mortal would break down under the pressure of such formidable tasks that needed to be addressed on top priority basis. Although simple at heart, Sheikh Mujib was a man of cool nerves and of great strength of mind. Under his charismatic leadership the country soon began moving on to the road to progress and the people found their long-cherished hopes and aspirations being gradually realized.

Assassination: But at this critical juncture, his life was cut short by a group of anti-liberation reactionary forces who in a pre-dawn move on 15 August 1975 not only assassinated him but 23 of his family members and close associates. Even his 10 year old son Russel’s life was not spared by the assassins. The only survivors were his two daughters, Sheikh Hasina - now the country’s Prime Minister - and her younger sister Sheikh Rehana, who were then away on a visit to Germany. In killing the father of the Nation, the conspirators ended a most glorious chapter in the history of Bangladesh but they could not end the great leader’s finest legacy- the rejuvenated Bengali nation. In a fitting tribute to his revered memory, the present government has declared August 15 as the national mourning day. On this day every year the people would be paying homage to the memory of a man who became a legend in his won lifetime. Bangabandhu lives in the heart of his people. Bangladesh and Bangabandhu are one and inseparable. Bangladesh was Bangabandhu Sheikh Mujibur Rahman’s vision and he fought and died for it.

 

My practical experience, some of new leaders of BNP (retired amla) wants to be leader. They want to show something to Khaleda Zia in strike period. Want to be talk of the day as like Sadek Hossain Khoka. Khoka hold liquid tomato pack with him and blasted in due time while police caught him on the streets. Remember people? Shamsher Mobin Choudhury Beer Bikram Freedom fighter, I salute for his contribution, but I enjoyed his acting on strike period with police SI. He want to be arrested then news will be like this “Beer Bikram Shamsher Mobin Choudhury didn’t relief from the police tortured.

Good attitude but no need to do this simple acting for growing the attraction of Khaleda. Next time he will be foreign Minister if BNP comes to the power.

 

BANGABANDHU SHEIKH MUJIBUR RAHMAN

The life of Bangabandhu Sheikh Mujibur Rahman is the saga of a great leader turning peoplepower into an armed struggle that liberated a nation and created the world’s ninth most populous state. The birth of the sovereign state of Bangladesh in December 1971, after a heroic war of nine months against the Pakistani colonial rule, was the triumph of his faith in the destiny of his people. Sheikh Mujib, endearingly called Bangabandhu or friend of Bangladesh, rose from the people, molded their hopes and aspirations into a dream and staked his life in the long battle for making it real. He was a true democrat, and he employed in his struggle for securing justice and fairplay for the Bengalees only democratic and constitutional weapons until the last moment. It is no accident of history that in an age of military coup d’etat and ‘strong men’, Sheikh Mujib attained power through elections and mass movement and that in an age of decline of democracy he firmly established democracy in one of the least developed countries of Asia.

Sheikh Mujib was born on 17 March 1920 in a middle class family at Tungipara in Gopalganj district. Standing 5 feet 11 inches, he was taller than the average Bengalee. Nothing pleased him more than being close to the masses, knowing their joys and sorrows and being part of their travails and triumphs. He spoke their soft language but in articulating their sentiments his voice was powerful and resonant. He had not been educated abroad, nor did he learn the art of hiding feelings behind sophistry; yet he was loved as much by the urban educated as the common masses of the villages. He inspired the intelligentsia and the working class alike. He did not, however, climb to leadership overnight.

Early Political Life: His political life began as an humble worker while he was still a student. He was fortunate to come in early contact with such towering personalities as Hussain Shaheed Suhrawardy and A K Fazlul Huq, both charismatic Chief Ministers of undivided Bengal. Adolescent Mujib grew up under the gathering gloom of stormy politics as the aging British raj in India was falling apart and the Second World War was violently rocking the continents. He witnessed the ravages of the war and the stark realities of the great famine of 1943 in which about five million people lost their lives. The tragic plight of the people under colonial rule turned young Mujib into a rebel.

This was also the time when he saw the legendary revolutionary Netaji Subhas Chandra Bose challenging the British raj. Also about this time he came to know the works of Bernard Shaw, Karl Marx, Rabindranath Tagore and rebel poet Kazi Nazrul Islam. Soon after the partition of India in 1947 it was felt that the creation of Pakistan with its two wings separated by a physical distance of about 1,200 miles was a geographical monstrosity. The economic, political, cultural and linguistic characters of the two wings were also different. Keeping the two wings together under the forced bonds of a single state structure in the name of religious nationalism would merely result in a rigid political control and economic exploitation of the eastern wing by the all-powerful western wing which controlled the country’s capital and its economic and military might.

Early Movement: In 1948 a movement was initiated to make Bengali one of the state languages of Pakistan. This can be termed the first stirrings of the movement for an independent Bangladesh. The demand for cultural freedom gradually led to the demand for national independence. During that language movement Sheikh Mujib was arrested and sent to jail. During the blood-drenched language movement in 1952 he was again arrested and this time he provided inspiring leadership of the movement from inside the jail.

In 1954 Sheikh Mujib was elected a member of the then East Pakistan Assembly. He joined A K Fazlul Huq’s United Front government as the youngest minister. The ruling clique of Pakistan soon dissolved this government and Shiekh Mujib was once again thrown into prison. In 1955 he was elected a member of the Pakistan Constituent Assembly and was again made a minister when the Awami League formed the provincial government in 1956. Soon after General Ayub Khan staged a military coup in Pakistan in 1958, Sheikh Mujib was arrested once again and a number of cases were instituted against him. He was released after 14 months in prison but was re-arrested in February 1962. In fact, he spent the best part of his youth behind the prison bars.

Supreme Test: March 7, 1971 was a day of supreme test in his life. Nearly two million freedom loving people assembled at the Ramna Race Course Maidan, later renamed Suhrawardy Uddyan, on that day to hear their leader’s command for the battle for liberation. The Pakistani military junta was also waiting to trap him and to shoot down the people on the plea of suppressing a revolt against the state. Sheikh Mujib spoke in a thundering voice but in a masterly well-calculated restrained language. His historic declaration in the meeting was: "Our struggle this time is for freedom. Our struggle this time is for independence." To deny the Pakistani military an excuse for a crackdown, he took care to put forward proposals for a solution of the crisis in a constitutional way and kept the door open for negotiations.

The crackdown, however, did come on March 25 when the junta arrested Sheikh Mujib for the last time and whisked him away to West Pakistan for confinement for the entire duration of the liberation war. In the name of suppressing a rebellion the Pakistani military let loose hell on the unarmed civilians throughout Bangladesh and perpetrated a genocide killing no less than three million men, women and children, raping women in hundreds of thousands and destroying property worth billions of taka. Before their ignominious defeat and surrender they, with the help of their local collaborators, killed a large number of intellectuals, university professors, writers, doctors, journalists, engineers and eminent persons of other professions. In pursuing a scorch-earth policy they virtually destroyed the whole of the country’s infrastructure. But they could not destroy the indomitable spirit of the freedom fighters nor could they silence the thundering voice of the leader. Tape recordings of Bangabandhu Sheikh Mujib’s 7th March speech kept on inspiring his followers throughout the war.

Return and Reconstruction: Forced by international pressure and the imperatives of its own domestic predicament, Pakistan was obliged to release Sheikh Mujib from its jail soon after the liberation of Bangladesh and on 10 January 1972 the great leader returned to his beloved land and his admiring nation.

But as he saw the plight of the country his heart bled and he knew that there would be no moment of rest for him. Almost the entire nation including about ten million people returning from their refuge in India had to be rehabilitated, the shattered economy needed to be put back on the rail, the infrastructure had to be rebuilt, millions had to be saved from starvation and law and order had to be restored. Simultaneously, a new constitution had to be framed, a new parliament had to be elected and democratic institutions had to be put in place. Any ordinary mortal would break down under the pressure of such formidable tasks that needed to be addressed on top priority basis. Although simple at heart, Sheikh Mujib was a man of cool nerves and of great strength of mind. Under his charismatic leadership the country soon began moving on to the road to progress and the people found their long-cherished hopes and aspirations being gradually realized.

Assassination: But at this critical juncture, his life was cut short by a group of anti-liberation reactionary forces who in a pre-dawn move on 15 August 1975 not only assassinated him but 23 of his family members and close associates. Even his 10 year old son Russel’s life was not spared by the assassins. The only survivors were his two daughters, Sheikh Hasina - now the country’s Prime Minister - and her younger sister Sheikh Rehana, who were then away on a visit to Germany. In killing the father of the Nation, the conspirators ended a most glorious chapter in the history of Bangladesh but they could not end the great leader’s finest legacy- the rejuvenated Bengali nation. In a fitting tribute to his revered memory, the present government has declared August 15 as the national mourning day. On this day every year the people would be paying homage to the memory of a man who became a legend in his won lifetime. Bangabandhu lives in the heart of his people. Bangladesh and Bangabandhu are one and inseparable. Bangladesh was Bangabandhu Sheikh Mujibur Rahman’s vision and he fought and died for it.

 

My practical experience, some of new leaders of BNP (retired amla) wants to be leader. They want to show something to Khaleda Zia in strike period. Want to be talk of the day as like Sadek Hossain Khoka. Khoka hold liquid tomato pack with him and blasted in due time while police caught him on the streets. Remember people? Shamsher Mobin Choudhury Beer Bikram Freedom fighter, I salute for his contribution, but I enjoyed his acting on strike period with police SI. He want to be arrested then news will be like this “Beer Bikram Shamsher Mobin Choudhury didn’t relief from the police tortured.

Good attitude but no need to do this simple acting for growing the attraction of Khaleda. Next time he will be foreign Minister if BNP comes to the power.