The prevailing condition of unemployment in many European nations and India

Potatoes

Skin the Potatoes,
             Shell the Carrots
Got no way,Yells my Parrot.

13 Days left,
             Screech my lord.
Hop and step out.Oh!My God.

'Take her out'.
               'Oh! My Lovely Dog!'
Mrs.Hog ,Let me remind you,there is an ugly fog.

Don't bark, Don't shout.
                            You Big bag mouth.
Have you no work
                             And you spread on couch.

The moment ,I think
                      My parrot was right.
Skinning Potatoes and shelling Carrots
                     Is all in my might!

A thought by me: District

Delicacies laid there,exotic flowers over here

I was very pleased ,As i felt little desire

But the serenity fade,when I took on left

Angels were gambling,For comfort and rest

I broke in tears .To take a few steps

To sink myself down,I saw an ugly fest

I thought they were eating,Beef and pork

But it was more a human flesh

A bite over there,And a burnt over here

I wish I haven't got ,so very near

What kind of place is this? Oh! My dear

I searched for answer, filled my heart with fear

With the softest touch on my shoulder,

I met the finest eyes which speak bolder.

An with a smile ,they said ,'My dear'

The only heaven ,to feed me Poor.

A poem by me 'hail to hell'

'Come here,dear' sit on my lap
Love, Kiss and Caress , in mind, after nap

Her lips on mine and mine on hers
And we shared a lovely breathe.

But those wonderful moment .Never I thought.
Took my dear away to death.

Our honeymoon suite, red roses, sensuous lights
Moment later I recovered ,a terrible sight.

I searched,My Love,with closed eyes.To stumble,
Downstairs on a corpse,Blood oozing from bosom and thighs

Fog appeared with thunderous light beside;
Lucifer with his hell trapped me inside.

Where I am ? Where my love? I think;
But who killed the dove,on the border
Which was cordially linked!!

trauma we havent conquered

In a far off place in Ayodhya, in the state of Uttar Pradesh in India, on 6 December 1992, Babri Masjid is demolished, and the demolition has repercussions even in Bangladesh, a different country, and a far off place from Ayodhya. The fire of communal rioting erupts, and the Dutta family also feels and faces the heat of the communal hatred. Each member of the Dutta family feels about this in his / her own way. It  looks  as  if  she  has  written  ‘Lajja’  to  the  post-colonial  nations  reminding  them  about  their  colonial past  which  they  have  seemed  to  forget.  She  also  confirms  with  the  similarities  between colonizers  and  the  radical  fundamentalist  organization. .  It  clearly  insists  us  to  envisage  the  question  whether  the  colonizers  are  better  than  the  prevalent  state -  run  extremist admin.

There  are  two  sided  view  points.  One  side  off  course  is  that  Lajja,  no  doubt  is  an  eye opener  for  many.  It  brought  shame  on  all  who  throw  away  humanity  for  the  sake  of money,  religion  and  por.  The  other  side  doesn’t  get  a  representation  and  that  is  what  leads to  the  birth  of  these  fanatics  who  breach  their  fellow  brothers  just  because  their  religion  is dissimilar.  It  has  not  talked  about  it  which  gives  an  curtailed  imagery  of  the  fundamentalist uprising. The  entire  focus  on  Babri  Masjid  is  not  the  only  reason  for  the  terrible  outcome. The  second  reason  is  that  the  author  doesn’t  give  a  viable  solution  to  sort  out  the situation.  When  Taslima  Nasrin  says  that ‘ Shame  most  affected  those  who  inflicted  torture, not  those  who  are  tortured!’. Throughout  the  text,  Nasrin  unfailingly  pairs  “communalism” with  “fundamentalism”  and  “non-communalism”  with  “secularism”.  It  is  evident  that,  in  her mind,  they  are  either  synonymous,  or  very  intimately,  causally  associated coherent  requirements. However, it has  brought  out  the  sectarian  backlash  against  the  minorities following  the  demolition  of  the  Babri  mosque  in  India's  Ayodhya  by  the  far-right  hordes.  Lajja  is  a  war  cry  to  fight  with  tooth  and  nail  to  defend  bloodthirstiness  of  fundamentalism before  the  insanity  kills  humanity.  The  book  is really  good  enough  to  read  at  least  for  once to  know  the  ugly  truth  of  the  fundamentalist  group  and  also  to  distinguish between the  politicians  who  breathe  because  of  them.  The  Static  and  repetitive  behaviors  in  characters may  alienates  the  reader,  particularly  the  aggravating  stagnancy  of  Suranjan.  However,  it  is the  psychology  of  human , it  is  thus  that  Taslima  explains  the  nature  of  development  of  a rationalize  man  into  an  irrational  and  extremist .

Rising  fundamentalism and religious intolerance are threatening secularism and moderate  Islam. The implications  for  the  region  and  beyond  are  grave, but  it's  not  too late for a counter-revolution. As Taslima rightly points out one must go back to the Lokayata tradition, the materialists  of  ancient  India. Three  thousand  years  ago,  they  raised  many  questions  about religion,  questions  that  appear  simple  but  are  actually  very  subtle. These  materialists  did  not believe  in  reincarnation,  they  did  not  believe  in  heaven  and  hell. They  were  quite  vocal against  the  dominance  of  the  priests. In  order  to  dismiss  the  subalternees   one  has  to disclaim  the  age  old  customs  and  tradition  which  hamper  the  progress  towards  modernity. And  thus  hindering  the  means  of  acquiring  the  globalization or  more  closely becoming one with the so called First World Nations.

 It  indicates  that  the  fight  that  started  in  the  name  of  French  Revolution  is  still going  on . There  is  a need  for  an  hour  for  a  revolution  against  the  unreason  and prejudiced  practice  done  in  the  name of  religion.  It   needs   to   remove  the  blind  fold  from  the   literate and  illiterate  many  of  faith  and  extremist dogma.

Binary role of media

The  novel  has  given  many  references  of  the  method  in  which  the  media  affects  the outlook  of  Suranjan  and  the  other  fanatic  by  its  illustrative  and  photogenic  pictures  of fundamentalists  activities.  Where  at  one  point  it  acts  like  a  redeemer  it  has  also  basically played  a  dual  role  of  the  slayer.  It  does  guide  us  in  our  path  of  knowledge  but  impacting on  our  mind  through  their  outlook.  However,  we  tend  to  forget  that  they  either  side  on  one  end  and  criticize  the  other  or  speak  for  both  the  ends  and  bring  more  disputes  and tension.

On  the  television,  CNN  has  shown  in  vivid  detail  the  demolitions  of  the  Babri Masjid  on  6  December 1992.  Scenes   from  the  incident  were  still  being  shown

Instead of  showing  those  scenes  of  demolishing  of  the  Babri  Masjid,  the  news  channel  should  have come  up  with  some  means  to  improve  the  situation.  However,  it  had  always  appeared  that  they  are  publicity  hungry  and  also  wants  to  make  it  worth  watching  by  showing  it  from  different  angles. The  detailed  reports  given  by  Nasreen  shows  that  she identifies  with  media  for  being  more  elaborate  and  trying  to  get  deeper  in  the  case.

 At  two forty-five  in  the  afternoon  one  of  the  domes  was  destroyed.  At  four,  the  second  was smashed  and  by  four  forty –five  the  third  dome  was  also  broken  to  pieces  by  the  fanatical kar  sevaks.

 The  words  in  here  spoke  much  more  than  the circumstances.  That  what  one  was  suppose  to  know. When  we  read  the  sentence , it  involves  us   in  it  and purge  out  the  hatred  filled  against  the horde who  lead  to  this  happening  . This  development  from  a  common  man  into  a fundamentalist  fanatic  is  due  to  the  media  which  works  its  wonders.  A  very  gruesome  act indeed  of  changing  the peace  loving  civilians  into  mobs  packed  with  their  anti-religious  thoughts  for  the  other  faith.  

 A  banner  headline  creamed:  BABRI  MASJID  DEMOLISHED.(2.3) On the television  CNN  continued  its  coverage  of  the  6  December  disaster. However,  the Babri  Masjid  was  no  longer  shown,  every time  mention  was made  of  it.

Only  the  right  person  who  hardly  has  any  impact  of  the  media’s  influence  on  him  can understand  the  incidents  and  its  consequences  correctly. In  this  case  we  find  Suranjan of his real best,  he  recognizes  with  the  situation. It  is  through  him  that  even  the  reader  who  has failed  his  secular  thoughts  and  went  haywire  comes  on  the  tracks.  For  Suranjan  the demolition  of  the  sixteenth  century  edifice  had  struck  a  savage  blow  to  the  sentiments  of Muslims  in  India  and  elsewhere.  The  act  of  destruction  had  damaged  the  Hindu  community  as  well , for  it  had  attacked  the  international  harmony. The  news  coverage  has  given  a right attitude  and  reached  the  right  audience . But  while  doing  this  the  entire  balanced  of  the social  structure  has  collapsed.

As  a  political  party,  the  BJP  should  have  been  responsible enough  to  realize  that  India  cannot  be  isolated  from  the  rest  of  the  world.

 It  explains  that media  works  on  the  similar  level  to  politicians.  The  politicians  wants  votes  while  by coverage  of  some  hot  event  media  gets  TRPs ,increasing  their  demand  in  the  market  and for politicians  increasing  their  demand  in  the  government .

It  seems  by  the  observation  that  Taslima  Nasreen  satirize  the  role  that  media  played during  the  incident  of  Babri Masjid. A  more  close  observation  would  be  the  judgment  day  of  the  Babri  Masjid  which  happened  recently  was  also  supposed  to create an environment  of  panic. The  panic  was  a  habitual  creation  of  media,  repeatedly  asking  the masses  to  stay  at  safe  places  as  the  moment  seems  to  repeat  itself.  

However,  simultaneously  the  position  that  media  has  in  the  world  of  politics  and  other  fundamental  and  basic  issue  cannot  be  neglected.  One  has  to  at  some  point thank  media  for  putting  forth   some  questions  which  only  a  non  biased  institution  can put  out. Though  Taslima  doesn’t  give  a  real  approach  to escape  the  situation, she uses media  as  a  power  to  answer  the  Hindu  fundamentalist  in  India.

The number of deaths increase by the hour. Did the devout Hindus, who were intending to look after the interests of their religion and their community, realize that there were almost twenty-five million Hindus living in Bangladesh too? Not only in Bangladesh, in almost every country in West Asia, there is a fair scattering of Hindus. Did the Hindu Fanatics ever consider what severe adversities they might have to face?

With  each  ban  the  government  made  sure  that  by  whatever  means  the  verdict  should fall  on  their   side.  Similarly  whatever  happens  media  took  advantage  of  the  situation and  exhausted  it  to  the  fullest.  Each  case  of  banning  Nasreen’s  book  has  spawned responses,  both  to  the  act  of  banning  and  to  the  book,  in  Bangladesh,  and  beyond Bangladesh,  as  it  attracted  substantial  media  and  press  coverage  in  India  and  the  West.  All  these  testify  to  the  paradoxical  nature  of  censorship.  It  is  prohibitive  in  its attempt  to  circumvent  the  circulation  of  a  text,  but  in  doing  so,  quite  inadvertently,  it generates  a  string  of  discussions  on  that  text,  which,  formulated  in  different   ideological  spheres,  greatly  subverts  the  intention  of  the  state  to  invoke  censorship  in the  first  place. But  we  forget  that  this  ban  makes  it  look  more  important  to  the  masses  of  reader  to  know  the  reason behind  the   ban.  Media  feeds  upon  this  understand  and  critics  the  book  in  such  a  way. However  when  Taslima  is  confronted  she  hardly  comments .  It  shows  that  the  author  is  cornered  while  his  work  is  promoted  by  illogical  means.  Given  the  enormous  amount  of curiosity  sparked  off  by  the  very  act  of  banning,  a  banned  text,  against  the  wishes  of  the  state,  does  find  a  way  of  reaching  its   readers/non-readers,  though  often  in  a  partial and  limited  manner. It  achieves  circulation  in  bowdlerized,  pirated  and  fragmented  versions  sold  at  street  corners, excerpts  printed  in  newspapers,  reported  by  word  of  mouth,  and  at  times,  through  its  publication  on  the  Internet  as  done  by  Nasrin  herself,  in the  case  of  two  volumes  of  her  autobiography.

            The  production  of  a  reductive  reading  of  the  Nasrin  canon  by  the  censor  did not, however, go  unchallenged  in  Bangladesh. A  number  of  public  intellectuals,  progressive newspapers,  feminist  activists  and  general  readers  voiced  their  legitimate  concern  over what  they  considered  unjustified  acts  of  censorship,  visibly  motivated  by  a  skewed political  ideology,  to  mute  voices  of  dissent,  especially  that  of  women. Interestingly,  the tenacity  of  the  state  censor  in  promoting  a  circumscribed  ‘reading’  of   Nasrin’s  banned books  has  been   replicated,  if  unintentionally,  by  various  other  entities,  including  the Western  media  and  Nasrin  herself.  While  critiquing  the  censor,  these  entities  somewhat produce  an  unhelpful  reading  largely  premised  on  the  binary  opposition  between  absolute freedom  in  the  West  and  total  silencing  in  Bangladesh.  This  tends  to  negate  the  structural  complexities  of  the  very  act  of  censorship  invoked  against  Nasrin,  belittles  the significant  protest  mounted  by  progressive  factions,  and  runs  the  risk  of  producing  a narrow  reading  of  the  affair.

            The  idea  of  Western  freedom  and  non-Western  non-freedom  was  writ  large  also  in   the  representation  of  Nasrin  in  the  Western  media,  which,  to  some  extent,  sought  to suppress  the  cultural,  religious  and  social  specificities  of  Bangladesh  in  favour  of producing  a  homogenized  Muslim  world.  In  selecting  what  was  to  be  screened  on television,  in  zeroing  in  on  those  aspects  of  the  Nasrin  affair,  which  had  particular resonance  for  a   section  of  the  Western  audience,  the  media  produced  its  own  version of the  affair.

            However,  in  performing  a  value-judgement  of  Nasrin’s  work,  in  finding  her  work lacking  in  reverence  for  Islam,  in  defining  literary  freedom  in  implicit  collusion  with  the idealist  concept  of  literature,  in  selecting  what  was  to  be   produced  for  the  consumption of  a  section of  the  Western  audience;  the  reading  communities,  located  in  different   geopolitical  spaces,  ended  up  producing,  if  unwittingly,  a  partial  reading  of  the  affair,  to meet  some  certain  expectations,  to  generate  a  particular  interpretation,  or  to  correspond  to a  specific  worldview  held  by  them.  The  binary  opposition  between  absolute  freedom  and total  silence,  a  by-product  of  the  affair,  redefined  Nasrin  as  a  writer  as  well  as Bangladesh  as  a  nation  state.

CHRONICLING THE TIMES

Television,  Radio,  Newspapers  and  Magazines  are  powerful  sources  of  information and  entertainment.  Through  advertising,  they  can  also  persuade  millions  of  people  to  buy certain  products  or  to  vote  for  particular  political  parties.  The  media  have  this  power because  they  reach  into  people’s   homes. To  make  it  more  specific  they  reach  into  people’s hearts  and  influence  all  sensory.  In  Britain,  the  average  person  watches  almost  twenty-six hours  of  television  every  week.  However,  in  the  21^st  century  can  one  say  that  there  exists  a  world  of  media  where  it  plays  a  critical  role  in  framing  some  countries  future  to demolishing  some  countries  harmony? No doubt  it  keep  us  aware  of  every  moment.  It  is  so obvious  that  media  by  itself  work  as  any  work  of  art  . what  one  is  suppose  to  do  is  either to  accept  it  as  it  demonstrates  or  to  leave  it ;either  of  which  does  not  bitter  its  value.